"Madame de Beausoleil, astronomer and alchemist in the seventeenth century, who came from Germany to France in the exercise of her profession, was incarcerated at Vincennes in 1641, by order of Cardinal Richelieu; the date of her death is unknown." Such is all that the great French biographical dictionaries have to say concerning a woman of surprising talent, indomitable perseverance, and a martyr of science. She was the first to draw attention to the mineral resources of France, and to indicate the profit which might accrue to the treasury by the working of the mines. And how did France repay her services? By despoiling her of her private wealth, by casting her into prison, and leaving her to perish forgotten in its dungeons. And even now her very name and services are pa.s.sed over and ignored. A sad chapter is that in the history of science which relates the names of its martyrs, and records their services and the ingrat.i.tude and ignominy with which they have been repaid. Among these martyrs the good Baroness of Beausoleil deserves commemoration, and merits now the attention that the age in which she lived refused to yield to her.
The date and place of her birth cannot be fixed with accuracy; but, as a memoir published in 1640 says that for thirty years she had been engaged in mineralogical studies, it seems probable that she was born about 1590.
She belonged to the n.o.ble family of Bertereau, in the Touraine; her Christian name was Martine. In 1610 she married Jean du Chatelet, Baron de Beausoleil and d"Auffenbach, a Brabantine n.o.bleman of great learning and abilities. The Baron had borne arms in his youth, but his natural tastes lay in the direction of natural philosophy, and his attention was chiefly directed to mineralogy, then a science in its earliest infancy. Following the bent of his inclinations, and impelled by the desire of obtaining a practical acquaintance with the working of mines, and the character and conditions of the different metal ores _in situ_, he visited in order the mines of Germany, Hungary, Bohemia, Tyrol, Silesia, Moravia, Poland, Sweden, Italy, Spain, Scotland, and England. By this means he obtained a practical knowledge of his subject possessed by no other in his day, and an intimate acquaintance with ores and their indications, which made him the first of mineralogists. The German Emperors, Rudolph and Matthias, recognised his abilities, and const.i.tuted him Commissary-General of the Hungarian mines. The Archduke Leopold created him Director-in-Chief of the Trentin and Tyrolean mines, and the Dukes of Bavaria, Nieubourg, and Cleves conferred upon him similar offices in their territories; lastly, a brevet of like nature was given him by the Pope for the States of the Church. In 1600, at the recommendation of Pierre de Beringhen, Controller-General of the French mines, the Baron came to France.
Ten years after he married Martine de Bertereau, who thenceforth became his companion in all his travels, his fellow-labourer in the same field of science, and who even surpa.s.sed him in ability and skill in detecting the indications of ore. The couple examined together the German, Italian, and Swedish mines. She then crossed the Atlantic to investigate those of the New World. She next applied herself to the study of chemistry, geometry, hydraulics, and mechanics, and became accomplished in each of these sciences. She was able to speak fluently Italian, German, English, Spanish, French, and was a Latin and Hebrew scholar. In 1626, Cinq-Mars, then superintendent of the mines, gave the Baron a commission to traverse several of the provinces, and open mines wherever he found indications of ore. Whilst thus engaged, the Baron published a volume on _The True Philosophy concerning the First Matter of Minerals_, a work of no great value, as it is overloaded with the absurd theories of the metamorphosis of metals then in vogue.
The course of his investigations led him and his wife to Morlaix, in Brittany, and there, in 1627, an event took place which gave them considerable annoyance, as well as proving a severe pecuniary loss. The Baron was engaged in examining a mine in the forest of Buisson-Rochemaree, and his wife was at Rennes seeing to the registration of their commission.
Taking advantage of the absence of both at the same time, a provincial provost, Touche-Grippe by name, of the race of _Dogberry_, made an entry into their house, under the plea of search after magical apparatus, for, as the provost said, "How can mortal man discover what is underground without diabolical aid?" On this pretext, then, the house was ransacked, and _Dogberry_ laid violent hands on every article which aroused his curiosity or attracted his cupidity. The boxes were broken open, the cupboards burst into, the drawers searched, and gold, silver, jewels, mineralogical specimens, scientific instruments, legal doc.u.ments, notes of observations made in the course of travel, every fragment of ma.n.u.script, private letters, and maps, were carried off by Touche-Grippe and appropriated to his own use.
On the return of the Baron and Baroness to Morlaix they found that, in addition to this robbery in the name of justice, a charge was laid against them of magic. They were constrained to appear before Touche-Grippe and a fellow-magistrate of like nature, and free themselves of the charge. They were allowed to depart exculpated, but without their property, which the magistrate refused to surrender. The Baron appealed to the Parliament of Brittany, but without obtaining any redress; he then applied to that of Paris, but Touche-Grippe had friends at court, and the appeal of the Baron was rejected. Twelve years after, in 1640, we find the Baroness still asking for redress, and still in vain.
The failure of the couple in obtaining any attention so irritated them that they left France and returned to Germany, which had always recognised their services, and treated them with the respect due to their abilities and attainments. Ferdinand II. at once placed the Baron de Beausoleil in charge of the Hungarian mines.
But, unfortunately, the n.o.bleman and his wife were not content to remain in Germany, and after a few years resolved on trying their fortune once more in France. This time they determined on carrying on their operations upon a more extensive scale, and in 1632 they entered the kingdom of Louis XIII., accompanied by fifty German and ten Hungarian miners, together with private servants. The king at once renewed the commission given by Cinq-Mars in 1626, and the Baron commenced a series of explorations in Brittany and in the south of France. The Parliaments of Dijon and Pau having objected to the commission, the king issued an order to them to recognise the Baron and his wife, and to aid them in their search after minerals by affording them every facility which lay in their power.
Notwithstanding this apparent royal support, the two mineralogists obtained no pecuniary a.s.sistance from Government, but were expected to carry on all their operations at their private expense. The maintenance of sixty miners, the prosecution of extensive works, and the travelling from province to province, could not fail to reduce the means of the couple very considerably. A little glory might accrue to them, but they were sure of becoming the objects of jealousy; they obtained praise from the king, but no money; and after having expended 30,000 livres--in fact, their whole fortune--they were as far from obtaining any pecuniary acknowledgment of their services as they were when first entering France.
In 1632 the Baroness addressed a memoir to the king on the mineral treasures of the country; it was ent.i.tled, "Veritable Declarations made to the King and his Council of the rich and inestimable Treasures lately discovered in the Kingdom"; but as this met with no response, she reprinted it under the t.i.tle "Veritable Declarations of the Discovery of Mines and Minerals in France, by means of which his Majesty and his subjects will be enabled to do without Foreign Mineral Trade; also concerning the Properties of Certain Sources and Mineral Waters lately discovered at Chateau-Thierry by Madame Martine de Bertereau, Baroness de Beausoleil." In this interesting memoir one hundred and fifty mines are indicated as having been discovered by the Baron and his wife. The Government, satisfied of the value of the services of the two foreigners, but unwilling, for all that, to pay them, now, as acknowledgment, conferred on them a new brevet, giving them extended powers, and elevating the Baron to the grade of Inspector-General of all the mines in France. If glory alone could suffice as a reward to merit, the Baron du Chatelet and Madame de Bertereau must have felt content with the dignity now conferred upon them. But a glory which cost them their whole fortune, and which in no way repaid their labours, must have seemed to them a bitter deception.
Little by little the worthy couple had to reduce their retinue and to curtail their expenses, and after ten years of unrequited exertion in behalf of the crown, their train was scanty enough. However, their hopes were not yet exhausted, promises had been made to them of the most brilliant description, and they relied upon the honour of the French crown to redeem them.
In 1640 the Baroness appealed to Cardinal Richelieu in a pamphlet ent.i.tled "La Rest.i.tution de Pluton a l"Eminentissime Cardinal Duc de Richelieu," a second t.i.tle-page adds, "with a refutation of those who believe that mines and subterranean matters are only discovered by magic and by the aid of the devil."
Whether the Cardinal read the memoir or not, we cannot say, but undoubtedly he perused the dedicatory epistle, or, at all events, the sonnet it contains, which sums up its flatteries and hyperbolic compliments.
Esprit prodigieux, chef-d"uvre de nature, Elixir epure de tous les grands esprits, Puisque vous conduisez notre bonne aventure Arretez un peu l"il sur ces divins ecrits.
Ces ecrits sont dresses pour une architecture, Dont la sainte beaute vous rendra tout epris; Le soleil et les cieux conduisent la structure, Et vous, vous conduisez cet ouvrage entrepris.
La France et les Francais vous demandent les mines; L"or, l"argent, et l"azur, l"aimant, les calamines, Sont des tresors caches par l"esprit de Dieu.
Si vous autorisez ce que l"on vous propose, Vous verrez, Monseigneur, que, sans metamorphose, La France deviendra bientot un _Riche-Lieu_.
_The Rest.i.tution of Pluto_ is a book most interesting, not only on account of the erudition and rare acquaintance with natural philosophy which it displays, but also from the stately and vigorous writing of the auth.o.r.ess.
It contains pa.s.sages glowing with energy, and is composed in a style of dignified and manly eloquence. Maybe the publication of this work opened the eyes of the Cardinal to the fact that the State certainly was indebted to this ill.u.s.trious couple for services gratuitously rendered during upwards of ten years. The most convenient method of paying them was that of silencing the voices which cried for acknowledgment, and thus stifling the claims on the royal exchequer. Slanderous reports were circulated relative to the Beausoleils, and they were accused of various crimes. The suspicion of magic, which had attached to them from the time of the inquisition of the provost of Morlaix, was revived, and the prejudices of the age tended to give it force to overthrow the n.o.ble pair. Old superst.i.tions concerning gnomes of the mines and subterranean demons were not yet extinct. The Baroness herself believed in them, and in one of her works speaks of her having encountered some of them. In the mines of Neusol and Chemnitz in Hungary, she says, "I saw little dwarfs about three or four palms high, old, and dressed like miners, that is, clothed in an old suit, and with a leather ap.r.o.n, a white tunic and cap, a lamp and staff in hand--terrible spectres to those who are unaccustomed to mines."
Several times already, as appears from her writings, she and her husband had been exposed to the violence of the rude and ignorant rustics, who thought their scientific instruments means for conjuring up the devil, and the authorities were, as we have seen at Morlaix, quite prepared to second the popular superst.i.tion when profit could be obtained thereby. The divining rod, then much in vogue in Germany, was used by the Baron and his wife, who had strong belief in its magnetic properties, and the employment of it may have given some colour to the charges now raised against them on all sides of being necromancers in league with evil spirits.
In 1642, by order of Cardinal Richelieu, the Baron de Beausoleil was cast into the Bastille, and the Baroness was shut up in the state prison of Vincennes, without trial and sentence. Thus, after forty years of labour together in the same pursuits, in the same manner of life, in the decline of their days this worthy couple were separated, to spend the rest of their life in prison. Such was the reward accorded to them for their devotion to the cause of science, and the recompense for the benefits they had afforded to France.
The Baroness died in the prison of Vincennes. The date of her death is unknown, but probably it was not long deferred. Her ardent soul would not long endure the torture of imprisonment, and the sorrows of finding all her labours repaid with ingrat.i.tude. Her husband died in the Bastille after lingering for three years behind bars.
One last glimpse of the n.o.ble woman we obtain from the _Memoires de Lancelot touchant la vie de M. de Saint-Cyran_. The Abbe de Saint-Cyran was shut up in Vincennes in 1638 as a Jansenist. On the 14th of May in that year he was arrested by Richelieu, who then made use of the remarkable words, "Had Luther and Calvin been imprisoned the moment they began to dogmatise, Government would have been spared much trouble."
Saint-Cyran remained in Vincennes till 1642. He died the next year. During his imprisonment he observed in church the Baroness de Beausoleil and her daughter, prisoners like himself. Touched with the scantiness of their clothing, he endeavoured to procure for them the dresses which they needed, and those necessaries which the sickness of the n.o.ble lady demanded. The following are the words of the memoir:--"Whilst M. de Saint-Cyran was in Vincennes he met a lady named the Baroness de Beausoleil, who was there with her daughter, whilst her husband was prisoner in the Bastille. Seeing her in church, poorly clad, he made inquiries about her, and sent to Madame le Maitre, telling her whom he had seen, and begging her to purchase some chemises for this person, expressly desiring that they might be long, for nothing escaped his charity, and also that the material should be good. When they had been sent, it was ascertained that what had been made for the mother would only fit the daughter, and he gave them to the latter, and ordered fresh ones for the mother. Afterwards he requested to have fustian under-garments, shoes and stockings, sent to them according to measures which he procured, and also after the fashion of the day.
"At the approach of winter he wrote to say that he found that the lady was menaced with dropsy, and that she was extremely sensitive to cold. He therefore begged the person I have mentioned to make for her a dress of thick ratteen, of the best description, and trimmed with black lace, because he heard that such was the fashion, and he added that his maxim was, that people should be served according to their rank. He also had a gown made for the daughter.... He also sent to the Bastille to have the husband well dressed; and I know that the person who brought the tailor to him asked him to choose his material and the tr.i.m.m.i.n.gs, for he had orders to have him dressed as suited his taste."
In Saint-Cyran"s own letters we find additional details, very sad they are, but full of interest to those who have followed this worthy couple through their labours into disgrace.
"This letter," writes the Abbe to his friend M. de Rebours, "is to entreat you, at your convenience, to execute with the utmost secrecy, without allowing it to transpire who sends you and who you are who make the inquiries, a work of great charity upon which I am engaged. There is a person imprisoned here who is the auth.o.r.ess of the book I send you; will you kindly go to M. Marechal, gla.s.smaker, and consequently a gentleman, and inquire what has become of the children of the Baroness de Beausoleil, a German lady; and lest he should mistrust you, say you do it in charity; and should he still have suspicions, promise him any token of sincerity which he may require. He lives near the House of Charity in the Faubourg St. Germain. Perhaps you had better inquire at the House of Charity for M.
Marechal, and of the girl named Madlle. Barbe, with whom the Baron de Beausoleil, now in the Bastille, and his wife, now here in prison, had left one of their daughters, named Anne du Chatelet, aged twelve, whom her mother had instructed in Latin, so as to make her useful in the search after mines, a science hereditary in the family. By this means you may be able to learn what has become of the other children.
"If you know yourself, or by any of your friends, M. Maturel, advocate, or his brother, who favoured these good people, and who know all their affairs, and are aware of all the circ.u.mstances of the robbery committed upon them in Brittany, and estimated at a hundred thousand crowns, you will obtain their entire confidence, and be able to learn what has become of the children. This must be done with the utmost circ.u.mspection. You must say that your friends, who lived formerly in Paris, want to know particulars of the family. The eldest son, having gone to the Bastille without proper precautions, to make inquiries concerning his father, was arrested. But we desire to learn something about the other children, some five or six, and who has got charge of them.... What a strange thing it is, that there is no surer means of falling into trouble than to love the faith and Catholic verity."
Such is the last glimpse we obtain of this unfortunate family. Two n.o.ble and devoted servants of science cast into dungeons, and their children scattered or imprisoned--because they served the State too well.
On the 4th of December 1642 Richelieu was called to his account before the throne of a just Judge, to answer for that as well as his other crimes; and in another century the accursed Bastille was torn down stone from stone by an exasperated people and laid low in the dust, never to rise again.
SOME CRAZY SAINTS
Among the ignorant there is always admiration for the not-understood, and in former times nothing was less understood than hysteria. The original source of a thousand superst.i.tions, and of most idolatries, lies in the sense of surprise, wonder, into which the mind is thrown by seeing that which it cannot explain. A remarkable rock, a queer sh.e.l.l, peculiar eyes in a man or woman, a curious fruit, like the _coco-de-mer_, awaken admiration, perplex the untaught mind, and superinduce religious reverence. What strikes the imagination thenceforth provokes the instinctive awe felt for the supernatural. Now nothing is more calculated to astonish those who know naught of nervous disorder than the phenomena attending hysteria and its allied maladies. Consequently, not only have hysteric patients been for a long period regarded as specially allied with the spiritual powers, but so also have the insane, because insanity is particularly amazing to the man with his wits about him. To the present day in the East epilepsy is regarded as something sacred, and idiocy and madness as divine possession. It is not marvellous that some men and women in rude times, who were subject to fits, were scrofulous, hysterical, and lived out of the ordinary mode of life, should have been given a character for sanct.i.ty that scarcely perhaps was their due. Hysterical persons have a strange craving after sympathy, a hunger after notoriety, and will endure much self-imposed torture to obtain that which to their vanity is dearer than bodily ease.
Motives in this world are much mixed, and nowhere more mixed than in hysterical saints, where the glory of G.o.d and the glorification of self are inextricably involved.
It is not in the least surprising that some of the crazy saints we shall now consider should have been canonised by the popular voice; what is extraordinary is that they should have been accepted and inserted in the lists of those who are recognised by the Church as models of holiness, and that in a later and more critical age they have not been kicked out of the a.s.sociation to which they were ill qualified to belong. We will begin with the story of St. Symeon the Fool.
I
ST. SYMEON SALOS
The life of this saintly personage comes to us on excellent authority. The patron of Symeon in Edessa, and the witness of his acts, was a certain simple-minded John the Deacon. Leontius, Bishop of Neapolis in Cyprus, whose _Apology for Sacred Images_ was accepted and approved by the Second Council of Nicaea, was acquainted with this John the Deacon, and from his account of the doings of Symeon wrote the life, in Greek, which has come down to us entire. It is one of the most curious and instructive of early Christian biographies.
Evagrius, the historian, also a contemporary of Symeon, makes mention of him in his _Church History_ (lib. iv. c. 34).
The story of Symeon is as follows:--
In the reign of the Emperor Justinian, two young Syrians came to Jerusalem to a.s.sist at the Feast of the Exaltation of the Holy Cross. The name of one was John, and the name of the other was Symeon. John, a young man of two-and-twenty, was accompanied by his bride, a beautiful and wealthy girl, to whom he had been very lately married, and by his old father. With Symeon was his widowed mother, aged eighty.
The festival having terminated, the pilgrims started on their return to Edessa, and had reached Jericho, when John, reining in his horse, bade the caravan proceed, whilst he and his comrade Symeon tarried behind. The two young men flung themselves from their horses on the coa.r.s.e gra.s.s. In the distance, near Jordan, glimmered the white walls of a monastery, and a track led towards it from the main road followed by the caravan.
"What place is that?" asked Symeon.
"It is the home of angels."
"Are the angels visible?" Symeon inquired.
"Only to those who elect to follow their manner of life," answered John, and descanted to his companion on the charms of a monastic life. "Let us cast lots," he said, "whether we shall follow the road to the convent, or that which the caravan has pursued." They cast lots, and the decision was for the life of angels.
So they turned into the road that led to Jordan and the monastery, and as they went they encouraged each other. For, we are told, John feared lest the love Symeon bore to his old widowed mother would draw him back, and Symeon dreaded the effects of the remembrance of the fair young bride on John.
On reaching the monastery, which was that of St. Gerasimus, the abbot, named Nicon, received them cordially, and gave them a long address on the duties and excellences of the monastic life. Then both fell at his feet and besought him at once to shear off their hair. The abbot hesitated, and spoke to each in private, urging a delay of a year, but Symeon boldly said, "My companion may wait, but I cannot. If you will not shear my head at once, I will go to some other monastery where they are less scrupulous." Then he added, "Father, I pray thee, ask the Lord to be gracious to and strengthen my comrade John, that the remembrance of his young wife, to whom he has been only lately married, draw him not back."
And when the abbot spoke to John, "My father," said he, "pray for my comrade Symeon, who has a widowed mother of eighty years, and they have been inseparable night and day; he dearly loves her, and has been wont never to leave the old woman alone for two hours in the day. I fear me lest his love for his mother make him take his hand from the plough and look back."
So the abbot cut off their hair, and promised on the morrow to clothe them with the religious habit. Then some of the members crowding round them congratulated the neophytes that on the morrow "they would be regenerated and cleansed from all sin." The young men, unaccustomed to monastic language, were alarmed, thinking that they were about to be rebaptized, and went to the abbot to remonstrate. He allayed their apprehensions by explaining to them that the monks alluded to their putting on the "angelic habit."