THE PRINCESS PALATINE.

The political importance of the Princess Palatine dates from 1650, when the arrest of CondÉ, Conti, and the Duke de Longueville urged her, as we have seen, to take part in the struggles of the Fronde. The Duchesses de Chevreuse, De Montbazon, De GuÉmÉnÉ, and other famous feminine factionists of that time, became, in the hands of Anne de Gonzagua, as so many wires with which she moved at her will the men whom these women governed; for the Princess exercised alike over all those men and women that superiority which disinterestedness, good faith, and firmness of decision confer. De Retz, when he discovered her characteristics, was immediately struck with the above-named qualities, especially the two latter. “To have stability of purpose,” said he, when speaking of his first interview with Anne, “is a rare quality, which indicates an enlightened mind far above the ordinary class.” And further on, “I do not think,” he remarks, “that Queen Elizabeth had more capacity to govern a state.” Mazarin, too, somewhat later, in alluding to the dread in which he held the famous trio of political women for their capacity to work mischief, remarked to Don Louis de Haro:—“The most turbulent of the male politicians do not give us half so much trouble to keep them within bounds as the intrigues of a Duchess de Chevreuse or a Princess Palatine.”

Anne de Gonzagua, the Princess Palatine, lived long after the Fronde in the midst of all sorts of political troubles and diplomatic intrigues: conferences innumerable were held beneath her roof, and in that tortuous labyrinth she wandered and manoeuvred to her heart’s delight. Sometimes she laboured to reconcile CondÉ with Anne of Austria, sometimes to reunite Gaston and CondÉ, or perhaps the Queen and Madame de Longueville. She often failed, it is true, in these attempts, and meanwhile Mazarin, with more address, setting in motion in his retreat beyond the frontier the most powerful machinery, and making magnificent promises, again appeared above the political horizon—winning over his enemies one after another through his secret agents; at one time it was ChÂteauneuf, at another Gondi, whom he made for good and all a cardinal; at another it was Madame de Chevreuse. He had passed his word to the Princess Palatine that he would some day give her the post of superintendent of the young Queen’s household: he did so, in fact, but on condition that she should relinquish it two months later to the Countess de Soissons, which she did in all good faith. Then she withdrew from court, somewhat undeceived no doubt touching men and things therein, if it really were the case that she ever had indulged in great illusions concerning court life.

Years rolled away, however: Mazarin died. Court intrigue with her was at an end. The personages who had been mixed up in the Fronde hurly-burly, so menacing in reality, so puerile in aspect, so insignificant as an isolated fact, and so formidable as a symptom, appeared affected by that decay which change of circumstances more than lapse of time imposes upon men and ideas. All that sort of thing was out of fashion. The reign of the Grand Monarque was in all its heyday. Besides, the Palatine was no longer young; she had married her daughters, and dwelt in seclusion. And it was when living thus tranquilly that a rapid, unforeseen, enthusiastic conversion came upon her like a surprise. For all relating thereto, we must listen to Bossuet, who dwells upon it in his funeral oration upon the Princess. His eloquence revels in relating the miracles suddenly wrought in such a soul as hers. He expatiates on that sudden change with an apostolic joy and an incomparable majesty: it was a subject worthy of him, the brilliant narrator of solemn events. It was exoteric to that life upon which it was so difficult to pronounce an eulogium; he was not trammelled in the flow of his diction by those oratorical precautions which are so distressingly hampering to an impetuous genius like his. He celebrated a victory of grace, and that in accents the most touching and expressions the most powerful. It was the hymn of an illustrious conversion, chanted by the noblest mortal voice ever heard.

Bossuet relates with inimitable art the Princess’s two dreams; the simple anecdotes are dramatised, poetised—one might almost say sanctified—in proceeding from his lips. But, in short, whether Anne de Gonzagua saw or thought that she saw that mystical mendicant, and those symbolical animals, in her slumbers, the truth is that in soul she was touched, agitated, shaken, overcome. An ardent faith, an invincible longing for prayer and penitence, had obtained the mastery over that rebellious soul. She felt once more the enthusiasm of her early youth; she felt beating once more, at the Divine Master’s name, that heart which had too often throbbed for His creatures only. Her scepticism vanished; she had no other ambition left save that of gaining heaven, and holy tears were seen to dim those eyes wherein it once seemed as though the source of such emotion was dried up for ever. It was done. A great thing was accomplished, whatsoever had been the cause. A soul which incredulity had frozen into apathy became fervent before its Creator. Anne de Gonzagua did not fear to let her repentance be seen; she desired that the publicity of her penitence might obliterate, if it were possible, the scandal of her past life. Her conscience became tender, even scrupulous. “Plus elle Était clairvoyante,” says Bossuet; “plus elle Était tourmentÉe.” Henceforward she devoted herself wholly to charity and prayer. She became as humble as she had hitherto been proud. She cherished a life of seclusion as much as she had once loved mundane notoriety. She became as sincerely a Christian as she had formerly been an infidel. During the lapse of twelve years this startling confession of faith did not belie itself for a single day. “Everything became poor about her house and person,” says her illustrious panegyrist. “She saw with sensible delight the relics of the pomps of this world disappear one after another, and alms-giving taught her to retrench daily something fresh.... A person so delicate and sensible had suffered for twelve entire years, and almost without an interval, either the most vivid anguish or languor exhausting alike to mind and body; and notwithstanding, during the whole of that time, and in the unheard-of torments of her last illness, in which her sufferings were increased to the utmost excess, she had not to repent of having once wished for an easier death. Again and again did she suppress that weak wish by uttering, so soon as she felt it arising, with the Saviour, the prayer of the Sacred Mystery of the Garden, ‘Father, thy will, not mine, be done!’”

Such a sight must have moved the least susceptible—to have beheld the Palatine thus redeem her past errors. She was anxious to write with her own hand the account of her conversion, and addressed it to the celebrated RancÉ, the AbbÉ of La Trappe. It was from that narrative that Bossuet drew the source of his own. Some few years previously, with that polished and elegant vein which intercourse with so many superior minds tends to create, she had written, as though she had foreseen that she would not despair of her spiritual future, a short but charming panegyric upon Hope. Bussy-Rabutin has preserved this relic in one of his letters. “I have never in my life,” he says, with no doubt a little too much enthusiasm, “seen anything better or more delicately written.” There is to be found in it, it is true, a happy inspiration and a passage capable of pleasing minds struggling with difficulties. “It is permitted to us,” she says, “to measure our hope by our courage, it is noble to sustain it amidst trials; but it is not less glorious to suffer the entire ruin of it with the same high-heartedness which had dared to conceive it.” Those are noble sentiments, and revealing a vigorous mental power. The end of the Princess Palatine (1681) showed clearly that she had not, for the mere pleasure of expressing herself elegantly, vaunted the delights of a saint-like hope. “Ready to render up her soul,” says Bossuet, “she was heard to utter in dying accents, ‘I am about to see how God will treat me, but I hope for His mercy.’” Such was the close of that life, the piety of which illuminated its latter years; such was the death of that Princess who, after having been remarkable among the women of her time for her beauty, her errors, and, at last, by her penitence, had the rare good fortune to be praised by the most illustrious of historians, priests, and authors of the great century.

Our notice of this celebrated woman would be incomplete without a passing glance at the singular fortunes of Henri de Guise, subsequent to his desertion of his first love, Anne de Gonzagua.

The Duke de Guise, after playing a conspicuous part in the first dissensions of the Regency, and after having killed Coligny, had married at Brussels the widow of the Count de Bossut, with whom he became quickly disgusted, and whose fortune he squandered. A violent passion next possessed him for the charming and witty Mademoiselle de Pons, maid of honour to the Queen. He took it into his head to espouse her, and “the marriage was spoken of as though he had never been married before.” That phantasy, however, did not hinder him from taking part, as a volunteer, in the campaigns of 1644 and 1645. Whilst at Rome in 1647, endeavouring to obtain a dispensation to enable him to secure the hand of Mademoiselle de Pons, the Neapolitans, having revolted against the Spaniards under Masaniello, elected him as their leader, and gave him the title of generalissimo of their army. Brave, enterprising, and born for adventure, able, moreover, to render available ancient pretensions to that kingdom, through RenÉ d’Anjou, who in 1420 had espoused Isabelle de Lorraine, encouraged in short, if not supported, by the French Court, where it was deemed politic to keep at a distance from it a man bearing the great name of Guise, so formidable some sixty years before, the young prince embarked in a simple felucca, sailed boldly through the naval armament of Don Juan, seized the reins of government, defeated the Spanish troops, and made himself master of the country. He won all hearts by his address, his gentleness, and his affability. But want of circumspection in his gallantries, the objects of which were not always of a rank equal to his own, caused jealousies and discontent among the nobles. His enemies, profiting by a sortie which he made for the purpose of getting a convoy into Naples, delivered up the city to the Spaniards. His repeated efforts to re-enter the place proved futile. After having defended himself like a lion, he was nevertheless carried prisoner to Madrid. The great CondÉ, who was then serving the enemies of his country, demanded that Guise should be set at liberty, in the hope that he might foment troubles in France. But the ill-treatment which the Duke had experienced at the hands of the Spaniards left impressions upon his mind which made him regardless of a promise that had been extorted from him. He attempted again in 1654 to reconquer the kingdom of Naples, with the aid of a French fleet, but failed of success. He then went back to Paris to seek indemnity for the loss of his crown. In 1655 he was appointed to the post of grand-chamberlain of France. He figured in the famous carrousel of 1663, at the head of a quadrille of American savages, whilst the great CondÉ appeared as chief of the Turks. On seeing those two personages so pitted, some wit observed, “There go the heroes of history and fable.” The Duke de Guise might indeed be very aptly compared to a mythological entity, or to a knight errant of the age of chivalry. His duels, his romantic amours, his profusion, the varied adventures of his life, rendered him exceptionable in everything. He died in 1664, leaving no issue.