Les femmes illustres or The heroick harangues of the illustrious women written n French by the exquisite pen of Monsieur de Scuddery governour of Nostre Dam. Translated by James Innes.

SAPHO TO ERINNA THE TWENTIETH HARRANGUE.

ARGUMENT.

YOw are to hear that Illusticus Woman speak, of whom all ages have said so much: Whom Plato himself admired; whose image was engraven, like that of a great Prince of whom we have yet remaining a species of Poesie, whose verses are called Saphick, because it was she who invented their measure, and whom two great men of Antiquity a Grecian and a Roman, called the tenth Muse. I cause her take occasion to exhort her fre∣ind to make verses as she did, thereby to make it appear that Ladies are sapable of it: And that they wrong themselves by neglecting such an agreeal•• occupation. It is the Argument of this Harrangue, that I give in parti∣cular to the glorie of this fair Sex; as in generall I have given all this Volumn.

SAPHO TO ERINNA

I Must Erinnae, I must this day overcome in your mynd that disttrust of your self, and thatfalse shame, that hin∣ders you from employing yourmind with things which it is Capable of. But before I speak to you particularlie of your merit, I must let you see that of our Sex in gene∣ral, that by the knowledge thereof I may the more easily bring you to what I would. They who say that beauty is the portion of women; And thatfine arts, good learning, and all the sublime and eminent sciences, are of the domination of men, without our having power to pretend to any part of them; Are equallie differing from justice and vertue. If it were so, all women would be born with beautie and ••ll men with a strong disposition to become learned; Otherwayes nature would be unjust in the dispensati∣ones of her treasures. Neverthelesse we see every day that uglinesse is seen in our Sex, and stupidity in the other. But if it were true that beauty was the only ad∣vantage which we receive from heaven; All women would not onlie be fair, but I also belve they would be so till death; That time would respect in them what

it destroyes every moment; And that not being sent it to the world, but to let their beautie be seen; They would be fair so long as they should be in the world. In effect, this would be a strange destiny to survive ane age, for one onlie thing that could render us recom∣endable: And of the many years which doe conduct us to the tombe. not to passe but five or six with glorie. The things which nature seemes to have made for the ornament of the Universe, do almost never lose that beautie which it hath once given them. ••old, Pearles Diamonds presetve their brighstn••••••e••o long as they have being: And the ••••cuix her self, as is said of her, dies with her beautie that it may resuscitate with her. Let us say then after this, that because we see no roses not lilies upon the faire•••• complexiones; which the rigour of some winters will not blast; that we see no eyes, which after they have been brighter then the sun, doe not coyer themselves, with darknesse; And which after they have made a hundered famous conquests, do find themselves to be in condition of almost no•• seeing any more the conquests of others; I say, let us say, that since we see every instant of our life robbe us in spight of our selves, and in spight of our cares of the finest things which we have; That tine makes our youth impotent; That these threeds of Cold, wherwith so many hearts have been caught shall be one day no more then threeds of silver; And in fine that this air of beautie, that so agreeablie mixes with all the traits of a fair counte∣nance, and where a ray of divinity seemes to appear, is not strong enough to conquer diseases, time and old age: Let us conclude I say that wein ust of necessity have other advantages then that. And to speak ration∣alie of it, beautie is in our Sex, what valor is in that of men; But as that quality doeth not hinder their loving the studie of good learning, so this advantage does no•• hinder us from learning and knowing of it. But if there be any difference betwixt men and women, it should onlie be in affaires of war: It belongs to the beautie of my Sex to conquer hearts, and to the valor and strength of men to conquer Kingdomes: Natures intention does appear so clear in this encounter, that it cannot be opposed: I consent then that we let townes be taken, battles given, and armies conducted by them who are born for it: But for things which doe onlie

require fancie, vivacity of spirit, memorie and judge∣ment, I cannot endure that we should be deprived of them. You know that men for the most part are wholly our slaves or our enemies, if the chains which we cause them wear seem to be too weightie for them, or if they break them, they are the more irritated against us; however let us not dispute, neither the beautie of ima∣gination, the vivacitie of spirit, nor the force of me∣morie; But for judgement some have the unjustice to maintain that they have mo••e of it then we. Neverthe∣less I think that the moderation, and modestie of our Sex, makes it sufficientlie seen that we do not want it; And moreover if it be true, that we posiess these first advantages in the highest degree; it is almost impos∣sible for us not to possess the other. But if our imagi∣nation demonstrat things to us as they are, if our spirit understand them perfectlie; And if our memorie serve us as it ought: By consequence our judgement cannot erre? The imagination when it is livelie, it is a faithfull mirrour; the spirit when it is enlightned, doth so deep∣lie penetrate t••ings; And the memorie when it is for∣tunate and cultivated, Instructs so stronglie by example that it is impossible for the judgement not to form it self. Believe me Erinna, it is impossible to make ship-wrack when the Sea is calme; the worst Pilor can enter the harbours And there are no rocks but may be shunned when they are seen, and when the waves are not swel∣ling. For me, I avouch to you, that I do not compre∣hend, how they who leave imaginarion, spirit and memorie for our po••tion, can boast of having more judgement then we. For it is not to be thought, that their imagination not showing them things as they are That their ••p••••it not knowing them perfectlie, and that their memorie, not being fair full to them: I say it is not to be thought that upon such false similitudes, their judgement can act equitablie? No Erinna, that is not possible: And that we may be more ration all then any among them; Let us say that among them and among us, there are persons who have both fancie, spirit, me∣morie and judgement. It is not if I would, but I could make appear, by a strong and puissante inducement that our Sex can boast: of being more richlie furnished with spiritual treasures, then that of men. For conside

Erinna, that almost universal order, which is to be seen among all animals, who live in woods and in caves; you see that they who are born with strength and cou∣rage, are verie often unskillfull and of litle understan∣ding, and ordinarlie the weak have a stronger instinct, and come nearer to reason, then they to whom nature hath given other advantages. Judge you then that ac∣cording to this order, since Nature has given more strength and more courage to men, then to women; It should have also given more spirit and more judgement to us: But again Erinna, let us grant to them, that they have as much as we, provided that they also consent to our having as much as they. Perhaps you will say to me, that when by consent of all men. I have obtained that declaration, I shall not for all that be able to perswad, that the knowledge of good learning is decent for a wo∣man, because by an established custome of men, for fear of being excelled by us, studie is as much forbid∣den to us as war. making of verses, is the same thing as to give battles, if we will believe them: And to say all, we have nothing permitted to us, but what should be rather forbidden to us. See Erinna, we have a good fancie, a clear sighted spirit, a fortunate memorie, a solid judgement, and must we employ all these things to frisle our hair, and to seek after Ornaments which can add something to our beautie? No Erinna, that would be an unprofitable abuse of the favours which we recive from Heaven. They who are born with eyes to make conqu•…•… need not joyn art to graces of nature: And that would be a giving of an unworthie employment to the spirit, to give it no other work all our life, but such occupation. it might likewaies be said, that if things were ordained as they should, the studie of learning should be rather permitted to Women then to Men: For because they have the guiding of the universe Some being Kings, others Governours of Provinces, some Sacrificers, others Magistrats, and all in generall Masters of their Families: And consequently taken up ai∣ther with publick affaires, or with their own in particular They doubtless must have bu•• little time to bestow, up∣on this kind of studie. They must substract ••rom their subjects their freinds or from themselves: But for us, our leasure and our retirement, gives us all the ease that

we could wish. We take nothing from the publick not from our selves in the contrare, we enrich our selves without empow••••••ng others; We Illustrate our coun∣trey by ma••n our selves famous; And without wrong∣ing anie b••d••••e, we acquir•• abundance of glorie. It is but verie just, me thinks, since we quit the domination to men, that at least they allow us, the libertie of know∣ing all the things, which our spirit is capable of: The desire of righteousness should not be forbidden us: And consequentlie it can be no crime to practise it. The Gods have made no unprofitable thing in all nature: Everie thing follows the order that has been given to it. The Sun enlightens and warms the Universe: the Earth gives us flowers and fruits every year: The Sea gives us of all its riches; the Rivers water our meadows; The woods lend us their shades: And in fine, all things are useful forpub∣lick Societie. Wherefore then, if it be so, should it bedesir∣ed that we should the only rebels & ungrateful creatures to the gods! why I say, should it be desired, that our spirits should either be unworthilie employed, or eternallie unprofitable? What improvement can there be had, by despising what is honest: And how can it agree with reason, that what is of it self infinitlie laudable, doth become wicked and damnable, when it is in our possession? They who have slaves, do caus•• instruct them for their own advantage: And they whom Nature or custome has given to us for Masters, would have us extinguish in our souls, all these lights which heaven hath put there: And that we should live in the thickest darkness of igno∣rance. If this be for obtaining our admiration the more easilie, they shall not come to their purpose: Because we do not admire, what we know not: But if it be also to render us more subject to them, that is not a generous sentiment: And if it be true that they have any Empire over us, it is the making of their Government the less glorious to reign over stupid and ignorants. Perhaps you will say to me, that all men are not so rigid to us: And that some do consent to Womens imploying of their spirits, in the knowledge of good learning: Provided that they medle not, with desire of making works themselves. But let them who are of that opinion, re member, that if Mercurius and Apollo are of their Sex Minerva & the Muses are of ours. nevertheless I avouch

that Having received so much from heaven as we have, we should not slightlie engadge our selves, in such things, As for example it is no shame, to make verse, but to make them evil: And if mine had not had the good fortune of pleasing, I should never have shown them ••wice. However this shame is not particular to ••s, and who ever doth a thing evilie; that he volutarlie un∣dertakes: Doubtless merits to be blamed, of whatso∣ever Sex he is. A perverse Orator, an evil Philosopher an evil Poet do acquire no more glorie, then a woman who with no good grace does acquit her self of all those things: And of whatsorver Sex anie is, they merit reproof when they do ill, and great esteem when they do well: But to give something to the custome and depraved∣ness of the age, leave, Erinna, all those thornie Sciences to them who love not to seek for glorie, but in difficult pathes.

I will not lead you unto places where you shall see nothing agreeable: I will not have you spend your life in importunate inquires after secrets which are not to be found: I will not have you unprofitablie employ all your spirits to know the place whereto the winds re∣tires after they have made shipwrackes: And in fine I will not have you consume the rest of your dayes, in divyning indisserently upon all things, I love your repose, your glorie and your beautie equallie: I doe not wish to you such studies, as make the complexion yellow, the eyes hollow, the countenance ghastlie, which make wrinekles on the forehead; and which make the humor melancholie and unquiet. I will not have you flee societie nor light: But I onlie will have you follow me to the banks of Parnassus. It is there Erinna, that I will conduct you; it is there that you shall surpass me, how soon you arrive at it: It is there, that you shall acquire beauty, which time, yeares, seas∣ones, old Age, nor Death it self can robb you of: And in fine it is there, that you shall know perfectlie, that our Sex it capable of every thing that it would under∣take. It may be you will say to me, that by my de∣siring to engadge you to poesie, I do not keep my word to you: Because in the descriptions which are given of them who make verses, it seemes that beautie cannot correspond with the grimaces which itcauses

them make; But know Erinna, that this is but ane in∣vention of men; who would make us belive that as we see them who give oracles troubled by the presence of the god that makes them speak; The same way, poesie being whollie divyn, troubles them: who practise it. But though that were so, your eyes shall not be lesse bright: For how soon the Oracle is given, the Preist is restored to his former tranquillity; So shall you also no sooner quit the pen, then you shall resind all your premire urbanities: And moreover, I doe not think that you will replenish your spirits with so dooleful images, as may cause any forrowful thing result in your eyes. You shall be absolute Mistriss of the subjects you wonld treat of: And of the manic beauties which are in nature; you may choise what pleases most your inclination, the description of a wood, or of a fountain, the compla∣ints of a lover and of a Mistris; Or the Elogie of some vertue will give you ample enough subject, to make the talents appear which heaven hath endued your person with. You are born with such glorious advantages, as that you will be ungrate to these who have given you them, if you know not the good use of them. Perhaps you will ask of me, if it be not sufficiently glorious for a fine woman, that all the brave spirits of her time; make verses in praise of her, without that she medle, to make her own Pictur her self: I say you may ask me, if her glorie be not better established this way then the other; But I have this a••swer to give you, that what ever Elogies can be given to you, it will be more glorious for you, to have made verses for all the Illustrious of your time, if you doe them well then it can be to you, when they have all been made for you. Believe me Erinna, it is much better to give immortalitie to others, then to receive it from any other: And to find ones own glorie with themselves, them to hear of it elsewhere the pictures which shall be this way made of you perhaps shall not passe one day with po∣sterity, but as tablets made for pleasure. The Poets imagination, will be more admired then your beauty; And the Copies in fine shall passe fore the original. But if from your own hand, you doe leave some signes of what you are, you shall still live with honor, in the me∣mories of all men; They of your age who have praised

you, shall then p••s•••• for true; And they who have no•• done it for stupid or envious. Nevertheless doe ••ot pretend that you should make your own ••••cture; That you shonld speak of your beautie; O•• your vertue; And of all the ••••re qualities that me in you: No I will not impose such a hard thing upon your mo∣destie. Poesie has manic other priviledges, you need not speak of yourself, to make posterity know you: You need but speak•• legantlie, and you shall be suffi∣ciently known. Yes Erinne, when you make no other use of your pen, but to blame the vices of your age, your praise shall not be forgotten. Consider also again I conjure you, how feeble and undureable is the re∣putation that is founded upon beautie. Of all the in∣finit numbers of beautiful women, who doubtless have lived in these ages which preceded ours, we have scarse heard two or three onlie spoken of: And in these very ages, we see the glorie of most men, solidlie established by the wreatings which they have left be∣hind them; let not Erinna, tyme, old age and death robb you of any thing but Roses; And not take away all your beautie. Triumph over these enemies in everie good thing: Put your self in condition to sustain the glorie of our Sex by your example: make our common enemies avouch that it is as easie for us to con∣quer, with the force of our spirits, as with the beauty of our eyes: Let your judgement appear, by despise∣ing the sottisness, that the vulgare will say of your reso∣lution: Let all the earth see such fine tablets of your imagination; such noble efforts of your spirit; Such brave effects of your memorie; And such good testi∣monies of your judgement; that you alone may have the advantage, of having reestablished the glorie of all women. Doe not contemn then what I say to you: But if for a false shame, you will not resolve to follow me; And will make all your glorie consist in your Beautie you shall lament while you are alive the losse of that beautie. You shall be spoken of, as if you had been of ane other age, And you shall then find that I had reason to say to you this day, what I think I have said formerly in some of my verses.

Your looks, and all that charming grace, Of rose and lilies in your face; Your heav'nly orbes so clear and bright. Tho'emblems of Eternall light, Must all decay; your beauty wither, Death makes you both forgot together: But learning does immortality gaine Andvictory o'rdeath and the grave make obtain.

THE EFFECT OF THIS HARRANGUE.

IT cannot be said that this harrangue had no Effect; If things be taken literally: For it well appears, that she to whom it was adrest let her self be cari∣ed where it was desired, because a Greck Epi∣grame hath told us; that by how much Sapho excelled Erinna, in Lirick Poesie, so much Erinna did surpass Sapho in hexami erverse. But if any differ from the literall sense, to come nearer my intentions, I shal be verie happy, if I can perswade our Ladies, to what this fair Lesbian per∣swaded her freind: But yet more if I could perswade all the earth, that this beautifull Sex is worthie of our ado∣rations That thereby Temples and Altars, might be one day consecrated to them, as I do now consecrate, THIS TRIUMPHING ARCH, WHICH I HAYE ELE∣VATED TO THEIR GLORIE.

FINIS.