Chapter 7

When we look round for an author of high importance on whom the influence of La Bruyère was direct, we find the most obvious to be an Englishman, and our own enchanting "Mr. Spectator." Addison was born when La Bruyère was twenty-seven; when the "Caractères" was published he was an undergraduate at Queen's College, Oxford, walking in meditation under the elms beside the Cherwell. Addison was not in France until La Bruyère had been some months dead; there can have been no personal intercourse between them; but he stayed at Blois for over twelve months in 1699 and 1700, and during that time he was much in company with the Abbé Phélippeaux, member of that family of friends who had so efficiently supported La Bruyère's candidature to the French Academy only six years before. I do not think this fact has been noted, but surely it is almost certain that in their talks about literature Phélippeaux must have described La Bruyère to Addison? Another contributor to the _Spectator_, Eustace Budgell, translated Theophrastus and knew La Bruyère's book. Dr. Johnson mentions that the French moralist is the source of Addison's effort, but English critical opinion then, and since, has held that La Bruyère wrote without any of the earnestness of the moral reformer. I have indicated, I hope, the hasty error contained in such a judgment.

There is one point, however, on which it must be admitted that Addison shows himself much in advance of his French precursor, or rather perhaps we should consider it a proof of the advantage of English society under Anne over French society under Louis XIV. The delicacy and sympathy with which women are treated in the _Spectator_ has no parallel in the "Caractères." In that volume, the chapter "Des Femmes" is perhaps the least agreeable to a sensible reader of to-day. It is crowded with types of pretentious and abnormal womanhood, which it caricatures very effectively. Addison had manifestly studied it, for here we see the origin of his coquettes and prudes, with their "brocade petticoat which rises out of the mines of Peru, and the diamond necklace out of the bowels of Indostan." But what we miss completely in La Bruyère is that cordial recognition of women as the proper companions of men and the organizers of intelligent society which is so admirably sustained in the _Spectator_. It was Addison, and not La Bruyère, who broke down once for all, and finally, the monkish conception of women as the betrayers of the human species, which had lingered on so detestably from the Middle Ages.

The influence of La Bruyère on Steele is apparent, and may have preceded that on Addison. We may observe that Steele says, in the general preface to the _Tatler,_ "the elegance, purity and correctness which appeared in [Mr. Addison's] writings were not so much to my purpose as... to rally all those singularities of human life, through the different professions and _characters_ in it, which obstruct anything that is truly good and great," The similarity of expression here is certainly not accidental; La Bruyère stood before Steele as a model when he wrote, for instance, in 1709, Mr. Isaac Bickerstaffs "portraits" of Chloe and Clarissa, or the "lucubration" on Deference to Public Opinion. When La Bruyère died, Steele was already an author, and what is more, a moralist. It is impossible not to believe that he had been reading the "Caractères" when it occurred to him that he might procure himself "a most exquisite pleasure," by framing "Characters of Domestic Life."

The ladies may hold it to be an excuse for our French moralist that he was a confirmed and impenitent bachelor. He thought that marriage enchained a philosopher, and would have said, in the words of Rudyard Kipling, "He rideth the faster who rideth alone," Boileau, after a visit from La Bruyère, remarked that nature had not consented to make him so agreeable as he wished to be. It seems that he was shy and gauche, and that he strove to conceal these defects by occasional outbursts of a dreadful playfulness. There are stories about his behaviour in the House of Condé, which if they are true seem to carry eccentricity beyond the bounds of what is permitted even to a philosopher. Nevertheless, contemporaries report that, in spite of his plain features and his "look of a common soldier" (a dreadful thing to say in the seventeenth century), the ladies ran after him. I am afraid that when they did so, he repulsed them. He says about love none of the charming things which he says about friendship, such as "To be with those we are fond of, that is enough; to dream, to speak to them, to say nothing to them, to think about them, to think of indifferent things, but in their presence,--all is equally pleasant." Or this: "Pure friendship has a flavour which is beyond the taste of those who are born mediocre." Or again. "There ought to be, deep down in the heart, inexhaustible wells of sorrow in readiness for certain losses." The tenderness of such thoughts as these may surely outweigh the dryness of the portraits of Corinne and Clarice.

The career of our moralist, after the publication of his single book, was a short one. His startling success as a writer irresistibly pointed him out as a candidate for election to the French Academy, but here he was met by the barbed wire of jealousy and exasperated vanity. He had laughed at too many pretentious mandarins to hope to escape their resentment. At last, in 1693, but alas! at the expense of a vast deal of intrigue on the part of his illustrious protectors, he stormed that reluctant fortress. In his Reception Discourse, he revenged himself on his enemies by firing volley after volley of irony into their ranks, and the august body was beside itself with rage. No pompous Academician, for instance, likes to hear, in the solemn conclave of his colleagues, that he is so Christian and so charitable that "writing well may be said to be among the least of his qualities." La Bruyère summed up his attacks in a preface to the eighth edition of the "Caractères" in 1694. He then retired again to his independence as a crafty old bachelor, and Saint Simon gives us a pleasant snapshot of him in these latest years, "a very straightforward man, capital company, simple, with nothing of the pedant about him, and entirely disinterested."

He remained the man of one book until nearly the close of his life. It is thought that Bossuet, who had always been his great exemplar, urged him to undertake a reply to the heresies of Mme de Guyon and Fénelon, and that so he was dragged into that very painful quarrel. At all events, he started a series of "Dialogues on Quietism," in which all the extreme doctrines of Molinos and his disciples were examined and ridiculed. On May 8, 1696, La Bruyère dined with Antoine Bossuet, the bishop's elder brother; after dinner he took out the MSS. from his pocket, and read extracts to his host. Two days afterwards, after walking in the garden at Versailles, he had a stroke, and two days after that he died. He had had no premonition of illness, and the rumour went round that the Quietists had poisoned him. His body was exhumed, but of course no trace of poison was to be found. The "Dialogues," revised and completed by the Abbé Elliès du Pin, were published the next year. Their authenticity has been obstinately contested, but, as I confess it seems to me, without excuse. Both external and internal evidence go to prove, I think, that they are substantially the work of La Bruyère, and for those who are not alarmed at theological discussions conducted in rather a profane spirit, they make very good reading.

One last word about our amiable author. His great book remains eminently alive, and wields after two centuries and a half a permanent influence. When you refer to it, you must not expect a logical development of philosophical theory. We do not look to find a system in a book of maxims and portraits. La Bruyère was a moralist, pure and simple; he awakened sensibility, he encouraged refinement, and he exposed the vicious difference which existed around him--and which no one else had seemed to notice--that the possession of more or fewer pieces of money made between human beings otherwise equal. He had a democratic philosophy which is sometimes that of Mr. Micawber, "Celui-là est riche qui reçoit plus qu'il ne consume; celui-là est pauvre dont la dépense excède la recette," But he is seldom so prosy as this. Let us think of him as one who wished to turn his talent as a painter of still life to the benefit of his nation, and who succeeded in a degree far beyond his own modest hopes.

VAUVENARGUES

If we had been in Paris on a summer's day in 1744 we might have seen emerge from a modest house in the ungenteel rue du Paon (Peacock Street) a young man of less than twenty-nine years of age. It is improbable that we should have been attracted to him without warning, for though his expression was very pleasant, he was not distinguished-looking, and though he was uncomplaining, his evident air of suffering was painful to witness. He had the gallant bearing of a soldier and a certain noble elegance, but a shade across his forehead testified to the failure of his eyesight, and he shambled along with difficulty on two lame legs. If we followed him he would probably take us slowly to the Garden of the Luxembourg, where it was very unlikely that any one would greet him.

He would presently turn out of the fashionable promenade, to contemplate the poor and the unfortunate. Sometimes he would stop those who seemed most wretched, and would try to share their sorrows, but sympathy on the part of a gentleman was strange, or else there was something in himself which failed to express his tenderness, for he complained that the unfortunate always turned away from him. If, at the moment of such a repulse, we had addressed him, and had respectfully offered him our sympathy, he would have struggled with his painful shyness, and would have told us that he felt no resentment against those who rejected his help. Nothing hardened his heart, and the lack of response merely doubled his pity. He would assure us, with the pale smile which was the charm of his anæmic countenance, that those who were vicious were so by their misfortune, not their fault, and that of the worst criminals he was persuaded that, if they could, they would "end their days in innocence." With an exquisite and simple politeness he would leave us wondering a little who this pathetic young man, with all the stigmata upon him of poverty and sickness bravely borne, might be; and there would be none to explain to us that it was the Marquis de Vauvenargues, come home a broken man from the wars in Bohemia.

This inconspicuous personage, who glided almost like a ghost through less than thirty-two years of pain and adversity, was not merely the greatest moralist that France produced in the course of the eighteenth century, but was of all the world's writers perhaps the one who has lifted highest the banner of hope and joy in heroism and virtue. In La Rochefoucauld we encountered a representative of the dominant class, the prince-dukes. La Bruyère was a typical bourgeois. In our third example of the moral energy of France we meet with a specimen of the _petite noblesse_, the impoverished country gentlemen who dragged out a provincial existence in obscurity and ignorance, supported by their pride in a long pedigree. Luc de Clapiers, whose father was raised to the marquisate of Vauvenargues in 1722, was born seven years earlier than that, at Aix in Provence, where his father was mayor. It is a pleasant touch to be told that his father was the only magistrate who did not desert his post when Aix was swept by the plague in 1720. There seems a foreshadowing here of his famous son's high courage. But it seems also certain that there was no appreciation of scholarship or literature in the household. No atmosphere less benevolent to learning can be imagined. The future philosopher went to school at Aix for a little while, and then his weak health was made the excuse for cancelling what was perhaps looked upon as a needless expense. He was thrown upon himself, and what education he secured was the result of his own desultory reading.

Vauvenargues never acquired a knowledge of Greek or even Latin,[16] but when he was about sixteen years of age he came across a book which absolutely transfigured his outlook upon the world and decided the course of his aspirations. This was none less than a translation of the "Lives" of Plutarch, a work which has had a very remarkable moral effect on the Frenchmen of four centuries. We know not which this particular translation was, but it would be pleasant to think it was that made by Amyot in 1559. The effect it had on the temperament of Vauvenargues must be told in his own words. He says in a letter to Mirabeau (March 22, 1740)--

[Footnote 16: Suard is definite as to this: "Il est mort sans être en état de lire Horace et Tacite dans leur langue."]

"I wept for joy while I read these 'Lives' [of Plutarch]. No night went by but I had spent part of it in talking to Alcibiades, to Agesilas, or to others. I walked in the streets of Rome that I might argue with the Gracchi, and when stones were flung at Cato, there was I to defend him. You remember that when Cæsar wished to pass a law which was too much in favour of the populace, Cato tried to prevent his doing so, and put his hand on Cæsar's mouth to prevent his speaking? These modes of action, so unlike our fashions of to-day, made a deep impression on me."

He attributed to the teaching of Plutarch his introduction to the master-passions of his brief future existence, namely, his devotion to a sense of heroic duty and his determination to live up to the measure of his high calling. In the pages of Plutarch he says that he discovered "la vraie grandeur de notre âme"; here was exposed before him a scene of life illustrated by "virtue without limit, pleasure without infamy, wit without affectation, distinction without vanity, and vices without baseness and without disguise." This boyish appreciation is worthy of our attention, because it contains the future moral teaching of Vauvenargues as in a nutshell. To our great regret, it is the only positive record which survives of the adolescence of this great mind, on whose development we should so gladly dwell if it were possible. In one of his own beautiful phrases Vauvenargues says, "The earliest days of spring have less charm than the budding virtue of a young man," In his own case those "earliest days" are hopelessly sunken into oblivion.[17]

[Footnote 17: We know, at least, that he taught himself to write on the "sedulous ape" system, by imitating Bossuet and Fénelon. He must have been in several respects very much like Robert Louis Stevenson. His modesty led him to distrust his own taste, and it is worthy of notice that the corrections he made to please Voltaire often reduce the vigour of his thought in its original expression. Voltaire-- it is beyond conjecture why--cancelled the famous maxim, "Les feux de l'aurore".]

How harshly his tastes were condemned at home may be judged by an anecdote about his father which occurs in the "Essai sur quelques caractères":--

"Anselme was shocked that his son should show a taste for science. He burnt the young man's papers and books, and when he learned that he had gone to sup with certain men of letters, he threatened to banish him to the country if he persisted in keeping _bad company_. 'Since you are fond of reading,' he said to him, 'why don't you read the history of your own family? You will not find any savants there, but you will find men of the right sort. Do you wish to be the first pedant of your race?'"

There were but two alternatives for a lad of his class who had to make a living, the Church and the Army. For Vauvenargues there could be no question, he was born to be a soldier. At the age of eighteen he entered the King's Regiment as a second-lieutenant, and he marched into Lombardy under the orders of that illustrious marshal-general, the Duke of Villars, now in his eighty-first year, but still the unquestioned summit of French military genius. The idea of "following Hannibal over the mountains" filled our young philosopher with an enthusiasm beyond his years. He took part in the victories of Parma and Guastalla, and he was probably with Villars at Turin when that indomitable octogenarian died in June 1734. The War of the Polish Succession presently sank into a mere armistice, and until 1736 we dimly perceive Vauvenargues sharing the idle and boring life of the officer who, too poor to retire to Paris, vegetates in some deplorable frontier-garrison of Burgundy or Franche Comté. We know that he was dissipated and idle, for he tells us so, but his confession is marred by no sort of priggishness, and it is very important to insist that this greatest of moralists never exaggerated the capacity of ordinary human virtue. He pretended to no exceptional loftiness in his own conduct; he demanded no excessive sacrifice on the part of others. Suard speaks of the "sweet indulgence" which marked his relations with those with whom he lived, and he tells us that Vauvenargues "gradually rose above the frivolous occupations of his time of life, without ever contracting, in the development of serious ideas, that austerity which commonly accompanies the virtues of youth.... Vauvenargues, thrown upon the world directly he ceased to be a child, learned to know men before it occurred to him to judge them. He saw their weaknesses before he had reflected on their duties; and virtue, when it entered his heart, found there all possible dispositions to indulgence."

"Dispositions to indulgence"--we linger on this phrase, which has an engaging beauty of its own. It distinguishes Vauvenargues at once from all the great French moralists who preceded him, from La Rochefoucauld with his savage cynicism, from Pascal with his contempt of the natural man. Vauvenargues rejected the idea which had so tormented the great spirits of the seventeenth century, that the noblest life was a life of mortification, and he made no demand on the soul to divorce itself from all human interests as being things naturally vile and ignominious. He was to come down to us waving an olive-branch, the most amiable of all idealists, an apostle of tolerance. He says that he "hated scorn of human things." To this we must presently return, but we may pause to note it here, as a faint light thrown over the obscurity of his adolescence.

The Marquis of Mirabeau was the cousin of Vauvenargues and almost exactly his coeval. The discovery of a packet of letters which passed between the young men from the summer of 1737 to that of 1740 has dissipated in some measure the otherwise total darkness which had gathered around the youth of our philosopher. Mirabeau (who was to be the father of the famous orator) was a man of talent, but violent, chimerical and lawless, "farouche," as he himself put it. Later he was the author of the redoubtable "Ami des Hommes." This prodigal uncle of the Revolution, this dangerous and violent "physiocrate" as he called himself, would seem divided, as pole from pole, from the gently-reasoning, the benevolently-meditative Vauvenargues. Nevertheless, they are seen in warm relation of friendship to each other, and the letters exhibit their characteristics. Mirabeau shamelessly pours out the catalogue of his shifting and venal loves, in confidences which Vauvenargues invariably receives with discretion, unupbraiding, but not volunteering any like confidence in his turn. A single example must be quoted: Mirabeau, wishing to get rid of a mistress of whom he is tired, but who is still devoted to him, writes her a letter of the most studied insolence, cleverly turned, and sends a copy of it, with infinite fatuity, to his friend. Vauvenargues replies that he has read out this letter at dinner to his fellow-officers, who have been greatly diverted by its wit. "But," said Vauvenargues, "we are sorry" (that is to say, of course, Vauvenargues is sorry) "for the poor girl, who shows intelligence, and who loves you." Could anything be a more indulgent, or at the same time a more definite reproof? The germ of the _Réflexions_ is found in this passing phrase, so unexpected in a soldier of that time and place.

An anecdote, preserved like a spark of light in the darkness of those early garrison years, takes us a step further. The sentiment of compassion was scarcely known to the early eighteenth century in France; it was certainly never extended to those unfortunate women who, as Vauvenargues puts it, "watch for young men as evening begins to darken." He was himself accosted on one occasion by a girl, whom he allowed to walk by his side while he gently questioned her. She easily told him of the wretched poverty which had driven her to vice, and Vauvenargues, after trying to revive in her some sentiment of modesty, left her with the gift of a little money. His fellow-officers of the regiment greeted the incident with shouts of mirth: such behaviour was unheard of. Vauvenargues replied: "My friends, you laugh too easily. I am sorry for these poor creatures, obliged to ply such a profession to earn their bread. The world is full of sorrows which wring my heart; if we are to be kind only to those who deserve it, we may never be called upon at all. We must be indulgent to the weak who have more need of support than the virtuous; and we must remember that the errors of the unfortunate are always caused by the harshness of the rich." M. Paléologue, in a very interesting passage, has remarked that we have to wait a hundred years before there is a repetition in French literature of this peculiar mansuétude.

Bearing in mind this capacity for indulgence, for pity, and remembering how little it was conceived in the age he lived in, we may look forward a moment to recognize that in his whole teaching Vauvenargues differs from other moralists, but particularly from his great predecessors in France, in that he has a constructive object. He wishes exceedingly to help the unfortunate to live happily, easily and profitably, and he regards almost the whole human race as more or less unhappy. His desire, therefore, is not, as that of the seventeenth-century moralists had been, to put human egotism in the pillory and to pelt it with rotten eggs, but so far as possible to encourage and affirm a decent, self-respecting egotism. Vauvenargues finds the lock of life to be rusty; he touches it with the oiled feather of his advice, so that the key may turn without resistance, and without noise. He does not profess to strive after perfection in conduct, but after improvement, and he is most careful never to recommend violent means or an excessive austerity; nor does he condemn or scold, even when his own humanity is most affronted, but he tries to induce every one to make the best of his relations with other men during the fugitive and frail duration of their common existence. If he hated anything--in his universal benignity--Vauvenargues hated a rigid puritanism. In one place he says, "We believe no longer in witches, and yet there are people who still believe in Calvin!"