http://siefar.org/mediawiki/en/index.php?title=Special:NewPages&feed=atom&hideredirs=1&limit=50&offset=&namespace=0&username=&tagfilter=SiefarWikiEn - New pages [en]2024-03-28T11:49:00ZFrom SiefarWikiEnMediaWiki 1.23.9http://siefar.org/dictionnaire/en/FredegundFredegund2019-07-12T14:30:23Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Frédégonde<br />
| title(s )= Queen of Neustria<br />
| spouses = Chilperic I<br />
| also known as = Brunichilde<br />
| birth date = Before 547<br />
| death = 613<br />
| online = <br />
}}<br />
== Entry by [[Sabine Savoye]], 2005 ==<br />
<br />
orn around 545, Fredegonde, "frede gund”, namely “peace and war ", is certainly of servile origin. She was first the concubine of Chilperic I, king of Neustria whom she seduced with her beauty. After dismissing the first wife of the king, Audovera, and having murdered the second, Galswinthe, sister of Queen Brunhilda of Austrasia, she became queen of Neustria in 568. As queen until 584, then as a widow, she was probably guided by the desire to secure for her numerous progenies, ultimately Clotaire (future Clotaire II), the only survivor, the royal succession and the accession to power, which she schemed through multiple assassinations. According to Gregory of Tours (supporter of the Austrasians), she plotted the assassination of King Sigebert I, King of Austrasia and Chilperic's half-brother, as he tried to invade the kingdom of Neustria (575), and then fomented the murder of Audovera and her son Clovis (580), and then that of Pretextatus, bishop of Rouen (Easter 586).<br />
She also allegedly tried to assassinate her own daughter Rigonthe, who claimed a part of her legacy, and Queen Brunehaut whose power and wealth she envied, as well as the King Childebert II (son of Brunehaut) and King Gontran (another half-brother of her husband). However, in 580, when her two young sons, Chlodobert and Dagobert died of dysentery, she repented and asked the king to burn Chilpéric’s tax books, which meant waiving the new taxes that had been unfairly raised. In 584, after the death of Chilperic I, she appealed to King Gontran, who agreed to become the patron and protector of her young son, Clotaire II, aged four months, while she ruled over the kingdom of Neustria.<br />
After the death of Gontran in 592, she launched another attack against Brunhilda. Asserting herself as a brilliant war leader and strategist, she benefitted from the death of Childebert II, King of Austrasia to initiate a military campaign against the two grand-children of Brunhilda, Thierry II, King of Burgundy and Theodebert II, King of Austrasia. She won a victory near Soissons and devastated Champagne in 596. She died in 597, probably of natural causes.<br />
Scholars in Frankish historiography are far from unanimous with regard to Fredegonde. In 580 Fortunatus praised the queen in his poem for Chilperic I, composed when the Berny council met, and wrote two epitaphs on the death of her two sons Chlodobert and Dagobert. However, in The Ten history books, Grégoire de Tours produced an abominable portrait of her as an adulterous and cruel woman who had an affair with Bertrand, bishop of Bordeaux, responsible for the civil war that tore apart the kingdom of the Franks in the second half of the sixth century. In his Life of St. Columba from 639 to 642, Jonas of Bobbio did not attribute the murder of Sigebert I to her. But in the eighth century, the author of the Liber Historiae Francorum made her responsible for another murder, that of her husband, Chilperic I, who might have discovered her liaison with the mayor of the Landry Palace. However, the author seemed impressed by the warrior qualities of the queen, when he described the stratagem she employed to beat the Austrasians in 596. In contrast, the character of Fredegonde held little interest among Merovingian and Carolingian hagiographers since the misdeeds attributed to her resulted more from her social and moral transgressions than from threats against the Church and its members.<br />
The childhood of Clotaire II and the difficulties encountered in the early years of the reign of the young king of Neustria, facing repeated attacks from Thierry II and Theodebert II were not recorded in the Merovingian hagiography. The story of Fredegonde’s clash with Brunhilda was embellished by Primat, the author of the Chronicles of France. This text served as the official history of the kingdom until the Renaissance, when the historians of the period were once again divided over the subject. Fredegonde, who was then transformed into a symbol of the danger of women in power, became one of the best known figures in the history of France. She remained so until the mid-twentieth century thanks to textbooks of the Third and Fourth Republics.<br />
<br />
(Translated by [[Martine Sauret]])<br />
<br />
== Selected bibliography ==<br />
<br />
- Beaune, Colette. “La mauvaise reine des origines. Frédégonde aux XIVe et XVe siècles”, Mélanges de l’école française de Rome, “Italie et Méditerranée”, 113, 2001, p.29-44.<br /><br />
- Nonn, Ulrich, “Frédégonde”, dans Lexikon des Mittelalters, IV, Munich, 1989, p.761-762.<br /><br />
- Pancer, Nira, Sans peur et sans vergogne. De l’honneur des femmes aux premiers temps mérovingiens, Paris, Albin Michel, 2001.<br /><br />
- Santinelli, Emmanuelle, Des Femmes éplorées? Les veuves dans la société aristocratique du haut Moyen Âge, Villeneuve d’Ascq, Presses universitaires du Septentrion, 2003.<br /><br />
- Wood, Ian, The Merovingian Kingdoms, p.450-751, Londres et New York, Longman, 1992.<br />
<br />
== Selected bibliography of images ==<br />
<br />
- Premier quart du XIXe siècle: Emmanuel Wallet (1771-1855), Frédégonde armant le bras des assassins de Sigebert, (huile sur toile) -- Douai, musée de la Chartreuse.<br />
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== Reception ==<br />
<br />
- “D’autres ambassadeurs de Childebert vinrent de nouveau auprès dudit roi, pour réclamer la reine Frédégonde et dire de sa part: &quot;Rends la femme homicide qui a assassiné ma parenté, qui a tué mon père et mon oncle, qui a égorgé aussi mes cousins&quot;” (Grégoire de Tours, Dix livres d’histoire, Paris, 1996, Les Belles Lettres, p.575-594)..<br /><br />
- “Sage dans les conseils, habile, perspicace, utile au palais, efficace et intelligente, se plaisant à faire des aumônes généreuses, la noble Frédégonde excelle dans toutes les vertus, la glorieuse lumière du jour brille avec éclat de son visage, portant le lourd poids des soins des affaires royales, t’honorant avec bonté, t’aidant utilement. Avec sa direction à ton côté, tes palais s’accroissent et, avec son aide, ta maison brille par l’honneur” (Venance Fortunat, Opera Poetica, Poèmes, Berlin, MGH AA, IV/1, 1881,, p.580)<br /><br />
- “La reine Frédégonde était belle et extrêmement intelligente, et aussi adultérine” (Liber Historiae Francorum, VIIIe siècle, Hanovre, MGH, SRM, II, 1888, p.302).<br /><br />
- “Elle administra toutes les affaires de France pendant le sous-âge [la minorité] du roi Clothaire son fils, et les administra si dextrement qu’il se vit, avant que mourir, monarque des Gaules et des Allemagnes.” (Étienne Pasquier, Recherches de la France, 1565)<br /><br />
- “Après la mort de sa femme Galsonde<br /><br />
Doit épouser sa garce Frédégonde,<br /><br />
Qui, d’un visage éhonté de regards<br /><br />
Et de maintiens lubriques et paillards<br /><br />
Et d’un parler entre l’humble et le grave<br /><br />
Fera ce roi, de maître, son esclave,<br /><br />
L’abêtissant si bien à ses désirs<br /><br />
Qu’il servira, valet de ses plaisirs [...]<br /><br />
Puis cette reine abominable, ainçois [plutôt]<br /><br />
Cette furie exécrable aux François<br /><br />
De qui la tête attendait le supplice,<br /><br />
Comme si Dieu favorisait le vice,<br /><br />
Vivra sept ans en pompes et honneur<br /><br />
Avec Landri, des Français gouverneur; <br /><br />
Et, qui pis est, morte, on la fera sainte.”<br /><br />
(Ronsard, La Franciade [1573], v.1277-1284, 1303-1309, in OEuvres complètes, éd. J. Céard, D. Ménager &amp; M. Simonin, Paris, Gallimard, la Pléiade, 1993, p.1140)<br /><br />
- “Frédégonde se servit pour assurer sa conquête des charmes de son visage, de ceux de son esprit, et de tout ce que la plus insinuante complaisance a de douceurs, pour enchaîner un roi qui courait aveuglement à sa perte. Elle ne le vit pas plutôt assujetti sous ses lois, qu’elle se servit de sa puissance avec tyrannie, et lui refusa longtemps, par politique, ce qu’elle avait dessein de prodiguer pour parvenir à ses fins.” (Anne de La Roche-Guilhen, Histoire des Favorites, “Frédégonde sous Chilpéric, roi de France”, 1693).<br /><br />
- “Frédégonde, elle-même, la plus belle de toutes, la favorite entre celles qu’il avait décorées du nom de reine, ne put échapper à cette proscription générale; elle s’y soumit avec une résignation apparente, avec une bonne grâce qui aurait trompé un homme beaucoup plus fin que le roi Hilpérik [...]. Seulement, elle demanda pour dernière faveur, de ne pas être éloignée du palais, et d’entrer comme autrefois, parmi les femmes qu’employait le service royal. Sous ce masque d’humilité, il y avait une profondeur d’astuce et d’ambition féminine contre laquelle le roi de Neustrie ne se tint nullement en garde. [...] Frédégonde fut reprise pour concubine, et fit éclat de son nouveau triomphe; elle affecta même envers l’épouse dédaignée des airs hautains et méprisants” (Augustin Thierry, Récits des temps mérovingiens [1846], Paris, Complexe, 1995, p.52).<br /><br />
- “Plus que toute autre femme, la reine Frédégonde était motivée par un esprit vengeur, comme l’indique Grégoire de Tours à deux reprises […] Selon la logique du code d’honneur mérovingien, Frédégonde répondait à la violence par la violence, seul moyen de sauver la face. Elle n’agissait donc pas aussi irrationnellement que Grégoire le laisse entendre [...]. [I]l est important de rappeler l’inimitié de Grégoire pour Frédégonde” (Nira Pancer, Sans peur, voir supra, choix bibliographique, p.247).<br />
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{{DEFAULTSORT:Fredegund}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/GaillardeGaillarde2019-07-12T14:22:31Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Gaillarde<br />
| title(s )= <br />
| spouses = Antoine de L'Esperonnière<br />
| also known as = <br />
| birth date = After 1500<br />
| death = Before 1600<br />
| online = <br />
}}<br />
== Entry by [[Aurore Evain]], 2003 ==<br />
The name of Gaillarde, wife of the troupe director Antoine L'Esperonnière, appeared in a contract signed between the latter and actress Marie Ferré in Bourges in 1545. It states that ‘if [Marie Ferré] is given some clothes or money’, ‘Gaillarde, wife to the aforementioned Esperonnière will be given some too, and will take half of her share’. We can conclude that Gaillarde was also an actress, since married actors or itinerant acrobats were common at the time.<br />
<br />
(Translated by [[Martine Sauret]])<br />
<br />
== Selected bibliography ==<br />
- Boyer, Henri. &quot;Engagement d'une actrice au théâtre de Bourges en 1545&quot;. ''Mémoires de la société historique du Cher'', Bourges, 1888.<br />
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{{DEFAULTSORT:Gaillarde}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/BaudonivieBaudonivie2019-07-12T14:11:38Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Baudonivie<br />
| title(s )= <br />
| spouses = <br />
| also known as = <br />
| birth date = Before 555<br />
| death = After 614<br />
| boudier = yes<br />
| briquet = yes<br />
| online = <br />
}}<br />
== Entry by [[Sylvie Joye]], 2008==<br />
<br />
Companion and confidant of Saint Radegonde, Baudonivie became close to the Frankish queen soon after her separation from her husband, Clotaire I. A nun at the monastery of Sainte-Croix de Poitiers, she was entrusted by the abbess Dedimia around 609-614 with the task of updating Fortunatus’s biography of Saint Radegonde. She thus wrote a prologue and twenty-eight chapters that made up the second book of the Life of St. Radegonde. <br />
<br />
Baudonivie is one of the very few female authors of the High Middle Ages. In sharp contrast to Fortanatus’s biography, hers forcefully depicts Radegonde as a founder who fought for the expansion of her monastery’s influence and kept ties with the outside world. Although her style has often been criticized for its so-called rusticity, it was partly inflected by the evolution of language and the hagiography genre.<br />
<br />
(Translated by [[Martine Sauret]])<br />
<br />
== Works ==<br />
<br />
- v. 609-614 : ''Vita Radegundis'' ''II'', éd. EN-GBB. Krusch, ''Monumenta Germaniae Historica'', Rerum Merowingicarum II, Hanovre, 1888, p.378-395 -- traduction française: Y. Labande-Mailfert, «Vie de sainte Radegonde par la moniale Baudonivie», dans ''Radegonde de la couronne au cloître'', dir. R. Favreau, Poitiers, Association Gilbert de la Porée, «Trésors poitevins», 1, 2005, p.59-85.<br />
<br />
== Selected bibliography ==<br />
- Coudanne, Louise, «Baudonivie, moniale de Sainte-Croix et biographe de sainte Radegonde», dans ''Études mérovingiennes''. Actes des Journées de Poitiers 1er-3 mai 1952, Paris, Picard, 1953, p.45-51.<br />
- Consolino, Franca Ela, «Due agiografi per una regina: Radegonda di Turingia fra Fortunato e Baudonivia», ''Studi Storici'', 29, 1988, p.143-159.<br />
- Gäbe, Sabine, «Radegundis: sancta, regina, ancilla. Zum Heiligkeitsideal der Radegundisviten von Fortunat und Baudonivia», ''Francia'', 16/1, 1989, p.1-30.<br />
- Lantéri, Roger-Xavier, «Baudonivie», dans ''Les Mérovingiennes''. 476-714, Paris, Perrin, 2000, p.42-49.<br />
- Rouche, Michel, «Fortunat et Baudonivie: deux biographes pour une seule sainte», dans ''La Vie de sainte Radegonde par Fortunat''. Poitiers, Bibliothèque Municipale, Manuscrit 250 (136), dir. Robert Favreau, Poitiers, Seuil, 1995, p.239-249.<br />
<br />
== Selected bibliography of images ==<br />
<br />
- 10** : Anonyme, ''La Vie de sainte Radegonde par Fortunat''(enluminure), Poitiers, Bibliothèque municipale (Ms 250/136, verso de la dernière page) -- ''La Vie de sainte Radegonde''... voir ''supra'', Choix bibliographique.<br />
<br />
== Reception ==<br />
<br />
- «Autour du grand nom de sainte Radegonde se rassemble un petit groupe d’écrivains, dont deux, saint Fortunat et saint Grégoire, sont célèbres, tandis que le troisième, la religieuse Baudonivia, s’est trouvé à l’abri des indiscrétions de la postérité par la simplicité de sa vie claustrale et, aussi, par la pauvreté de son talent littéraire. [...] Il y a des naïvetés dans le récit de Baudonivia: une tempête qui s’élève, violente et tenace, “quarante jours et quarante nuits” (cap.XV); des exagérations (cap.XVI); un optimisme qui semblera excessif à des historiens.» (François Baix, «Baudonivia», dans ''Dictionnaire d’histoire et de géographie ecclésiastiques'', t.6, Paris, Letouzé et Ané, 1932, col.1357-1359)<br />
- «La grande faiblesse de Baudonivie, c’est d’avoir manqué de personnalité. Timide, elle n’a pas su, elle n’a pas osé être elle-même. Ayant fréquenté longuement sainte Radegonde, l’ayant aimée passionnément, ayant reçu ses confidences les plus intimes, été l’objet, par conséquent, d’une affection de choix, Baudonivie a composé laborieusement une vie de saint conventionnelle. Lorsqu’elle laisse parler son coeur, son expression devient aisée, vivante et son témoignage convaincant.» (Louise Coudanne, «Baudonivie, moniale de Sainte-Croix et biographe de sainte Radegonde», voir ''supra'', Choix bibliographique, p.48)<br />
- «Le livre de Fortunat est si complet que la mission de Baudonivie est cosmétique, elle en est réduite à ajouter des petits riens. Avec ces petits riens, la moniale va faire une oeuvre originale de six mille deux cents mots, brosser en vingt-huit chapitres un portrait différent: c’est avec un regard de femme qu’elle a observé Radegonde, c’est avec un esprit de femme qu’elle la montre. [...] Baudonivie nous montre une Radegonde à la fois cloîtrée et ouverte sur le monde, initiant des oeuvres de protection sociale, pratiquant la “miséricorde”. Une femme d’action. [...] Notre écrivaine employait, dans un style simple, direct, sans fioritures, le latin mérovingien, un latin moderne. [...] Baudonivie peut donc être fêtée vraiment comme la doyenne des écrivaines françaises. C’est une écrivaine de qualité.» (Roger-Xavier Lantéri, ''Les Mérovingiennes'', voir ''supra'', Choix bibliographique, p.43, 44, 48 et 49)<br />
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{{DEFAULTSORT:Baudonivie}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Catherine_Travers_du_P%C3%A9rouCatherine Travers du Pérou2019-07-12T13:53:45Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Catherine Travers du Pérou<br />
| title(s )= <br />
| spouses = <br />
| also known as = Catherine Travers du Pérou<br />
| birth date = 1666<br />
| death = 1748<br />
| online = <br />
}}<br />
== Entry by [[Dominique Picco]], 2008 ==<br />
<br />
Born in Souancé (diocese of Chartres) in 1666, Catherine Travers was the daughter of Sire Jean Travers du Pérou et Des Murs, guard of the Channel, one of the twenty gentlemen of the Scottish guard, and of Marie Chevalier. Second child of a family of seven, with low income, she grew up in Noisy, in the educational institution which Mme de Maintenon intended to provide for one hundred girls from the impoverished nobility. During the foundation of the House of Saint-Cyr by Louis XIV, she was among the first one to pronounce simple vows to become a Dame of St-Louis (2 July 1686). She soon became mistress of novices - a position she held on March 28, 1692, during the visit to Saint-Cyr of the Apostolic Commissioner. At the time of the transformation of the House into a regular community attached to the order of St. Augustine, she started, in December 1692, a new novitiate under the direction of the Visitandines of Chaillot, and took her solemn vows on December 11th, 1693. From January 1694, she acted as assistant and adviser; and on December 28th, 1695 she was appointed to the post of general mistress of classes. Thus, she became responsible for the entire teaching staff - the first mistresses of the four classes and their assistants who were the novices or ladies of the blue class (between seventeen and twenty years of age) and had been selected for their skills. She was nominated Mother Superior for three years by the Bishop of Chartres on January, 17th 1697, and was then elected for three years by the community on January, 13th 1700. She was re-elected Mother Superior six times in 1706, 1709, 1723, 1726, 1741 and 1744. Between 1686 and 1719, the year of Mme de Maintenon’s death, she received a great number of letters from the founder to advise her in the exercise of her various duties. She died on 15 January 1748 at the age of 82 years.<br />
This Mother Superior demonstrated a great commitment to the education of girls under the Old Regime, a field of study under investigated today.<br />
<br />
(Translated by [[Martine Sauret]])<br />
<br />
<br />
== Works ==<br />
<br />
- attributed to : Bibliothèque municipale de Versailles, Ms F 629-F 630, ''Mémoires de ce qui s’est passé de plus remarquable depuis l’établissement de la Maison de Saint-Cyr''<br />
<br />
== Sources ==<br />
<br />
- Archives départementales des Yvelines, D 157, 158, 170 et 174), ''Registre des noviciats et professions de la Maison royale de Saint-Louis à Saint-Cyr''<br /><br />
- Archives départementales des Yvelines, 4E2416, ''Registre des décès du personnel de la Maison royale de Saint-Louis à Saint-Cyr''<br /><br />
- Maintenon, Madame de (Françoise d’Aubigné, dame de Maintenon), ''Correspondance générale'', éd. Théophile Lavallée, Paris, Charpentier, 1865-1866, 5 volumes.<br /><br />
<br />
<br />
== Selected bibliography ==<br />
<br />
- Picco, Dominique, «Les Dames de Saint-Louis, maîtresses des Demoiselles de Saint-Cyr», dans ''Femmes éducatrices au siècle des Lumières'', dir. Isabelle Brouard-Arends et Marie-Emmanuelle Plagnol-Diéval, Actes du colloque organisé par l'Université Rennes II, Rennes 22-24 juin 2006, Rennes, PUR, 2007, p.273-298.<br /><br />
- Souancé, Hector, (Joseph-Hector-Henri-Jean Guillier, Cte de), ''Une Supérieure de la maison royale de Saint-Louis à Saint-Cyr, 1697-1747'', Bellême, G. Levayer, 1906, in-8˚, 8 p.<br />
<br />
<br />
== Reception ==<br />
<br />
Ce lundy quinzieme de juillet mil sept cent quarante huit, est décédée dans cette maison de S.Louis à Saint-Cyr, soeur Catherine Travers du Pérou, religieuse de choeur, fille de messire Jean Travers des Murs, garde de la Manche et de dame Marie Chevalier son épouse, née en la paroisse de Souancé, diocese de Chartes, âgée de quatre vingt deux ans, cinq mois après avoir reçue plusieurs fois les sacrements de Pénitence, d’Eucharistie et d’Extrême Onction pendant le cours de sa maladie qui a été longue, et dans le cours de laquelle elle a continué à donner les grands exemples de vertus qu’elle a pratiquées pendant soixante quatre ans, qu’il y a que l’établissement est commencé et où elle a toujours remply les principales charges surtout celle de supérieure qu’elle a exercée pendant vingt quatre ans et de maîtresse des novices dans les intervalles et on a toujours vu en elle dans ces différents emplois un grand zèle pour la gloire de Dieu et pour la perfection de l’Institut où elle a eu beaucoup de part, ayant travaillé conjointement avec feue notre illustre institutrice qui l’a toujours honorée d’une grande confiance, et faisait une estime singulière de ses vertus et de ses lumières. Son corps a été inhumé le lendemain de sa mort dans le cimetière de cette maison avec les cérémonies accoutumées. Fait par moi Guillaume Veschambes, supérieure de la maison de St Cyr.» (''Registre des décès du personnel de la Maison royale de Saint-Louis à Saint-Cyr'', ADY, 4E2416, f°25).<br />
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{{DEFAULTSORT:Travers du Perou, Catherine}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Marie_de_Vichy-ChamrondMarie de Vichy-Chamrond2019-07-12T13:45:33Z<p>Dubois: Created page with "{{Infobox Siefar | image = | fr = Marie de Vichy-Chamrond | title(s )= Marquise du Deffand | spouses = Jean Baptiste de la Lande, Marquis du Deffand | also known as = Madame..."</p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Marie de Vichy-Chamrond<br />
| title(s )= Marquise du Deffand<br />
| spouses = Jean Baptiste de la Lande, Marquis du Deffand<br />
| also known as = Madame du Deffand<br />
| birth date = 25 september 1696<br />
| death = 24 september 1780<br />
| briquet = yes<br />
| online = <br />
}}<br />
__FORCETOC__<br />
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== Entry by [[Mélinda Caron]] and [[Marianne Charrier-Vozel]], 2015 ==<br />
<br />
A member of a long-standing yet impoverished noble family, Marie de Vichy-Champrond was born in Charolles on September 25, 1696. She was the third child of Gaspard II, Lord of Champrond, count of Vichy and Anne Brûlard, daughter of the first President of the Parliament of Burgundy. Educated at the famous convent of Madeleine du Traisnel in Paris, she married her cousin Jean-Baptiste-Jacques du Deffand, marquis of the Moor (1688-1750), on August 2, 1718. From then on, Marie du Deffand began leading an active social life, and frequenting the entourage of the Regent with whom she had an affair which made a lot of noise, even though it was short-lived. Her reputation as a libertine - which she acquired over the years – led to the separation of the couple as early as 1722. After she finally broke up with her husband in 1728, she began a nearly 20-year affair with recently widowed president Jean-Charles-François Hénault (1685-1770). Marie’s social hub became associated with the festivities organised by the Duchess of Maine at the Court of Sceaux. In 1747, however, she settled in the apartment of the Convent of the orphaned Daughters of Saint Joseph, where she hosted the social and cultural elite of Paris until her death. She enjoyed a brand new aura, that of a woman who was bright and witty; and her new reputation earned her portraits and bouts-rimés which circulated in the salons, From 1750, her correspondence with Voltaire, her friend and longstanding confident became more prolific and regular, since the philosopher was then leaving France to find refuge in the vicinity of Geneva. Marie suffered more and more from feelings of boredom, causing her to plunge irremediably into the deepest melancholia. Her ‘disease of the soul’ was compounded by her blindness, which increased year on year, and by the adverse effects of her insomnia which she was to experience daily for the rest of her life. In 1752, during a long stay in the province, in Champrond, then in Macon, where she sought to heal herself from this crisis, Mme du Deffand met Julie de Lespinasse (1732-1776), her illegitimate niece, who would settle with her in the Saint-Germain-des-Prés district in 1754 as a lady-in-waiting. The two women had lived together for ten years when Julie, who was dismissed by Mme du Deffand, took away from her some of her regulars, including d'Alembert (1717-1783), to whom Marie had been quite attached. The rupture is sudden and irreversible. The arrival of the English author Horace Walpole (1727-1803) in Paris at the end of the year 1764 soon led Mme du Deffand into a long epistolary correspondence a platonic relationship which was brought to light by the posthumous publication of her letters at the beginning of the 19th century, nearly thirty years after the death of the marquise on September 24, 1780, on the eve of her 84th birthday. <br />
It is as a letter writer and salon hostess that Marie du Deffand has carved up a space in literary history. The anecdote of her quarrel with Julie de Lespinasse accounts for the well-trodden image of Deffand as an anti-philosopher, which has been nuanced by numerous studies and editions of her correspondence with Voltaire, as well as by scholarly work Enlightenment women’s practices of sociability. The mal de vivre of the marquise, her reflections on old age, as well as her ‘’guilty love’’ for Walpole, who was much, have also struck many intellectuals, including the philosopher E. Cioran, who admired her way about savouring ‘’bitter pleasure.’’ These aspects of her personality have fed into several psychological character studies. The marquise conjures up parallels with the verve of Mme de Sévigné, the love affairs of an aged Ninon de Lenclos, Mme Lambert's salon or even the skepticism of Isabelle de Charrière, whilst offering a sharp contrast to Mme Geoffrin, because of her more conservative and aristocratic network. Today, numerous editions of Du Deffand’s letters offer contrasting images which the general edition of her correspondence will allow us to nuance by revealing the finesse, acuity, depth and complexity of thought of one of the most accomplished writers of the 18th century. <br />
<br />
(Translated by [[Martine Sauret]])<br />
<br />
== Works ==<br />
Marie du Deffand's letters were published posthumously. Usually enhanced with portraits and occasional pieces, the collections include documents written during different time periods. So, it seemed more appropriate for us to present these editions in chronological order, regardless of the composition of multiple dates for the various parts they contain.<br />
* ''Unpublished Correspondence of Mme du Deffand with D’Alembert, Montesquieu, the president Hénault, the duchess du Maine, mesdames de Staal, de Choiseul, the marquis d’Argens, the chevalier d’Aydie, &c.'', éd. Mary Berry, Londres, A.K. Newman & Co, 1809, 2 vol.<br />
* ''Correspondance inédite de Mme du Deffand avec D’Alembert, Montesquieu, le président Hénault, la duchesse du Maine, mesdames de Choiseul, de Staal, le marquis d'Argens, le chevalier d'Aydie, etc. Suivie des lettres de M. de Voltaire à Mme du Deffand...'', Paris, L. Collin, 1809, 2 vol.<br />
* ''Letters of the marquise du Deffand to the honourable Horace Walpole, afterwards earl of Orford, from the year 1766 to the year 1780. To which are added letters of Mme du Deffand to Voltaire, from the year 1759 to the year 1775. Published from the originals at Strawberry Hill'', éd. Mary Berry, Londres, Longman/Hurst/Rees/Orme, 1810, 4 vol.<br />
* ''Correspondance inédite de Mme du Deffand'', précédée d'une notice, par le marquis de Sainte-Aulaire, Paris, Michel Lévy frères, 1859, 2 vol.<br />
* ''Lettres de la marquise du Deffand à Horace Walpole écrites dans les années 1766 à 1780, auxquelles sont jointes des lettres de Mme du Deffand à Voltaire écrites dans les années 1759 à 1775 et publiées d’après les originaux déposés à Strawberry Hill''. Nouvelle édition augmentée des extraits des lettres d’Horace Walpole (revue et complétée sur l’édition originale de Londres, 1810) et précédée d’une notice sur Mme du Deffand par M. A. Thiers'', Paris, Firmin Didot frères, fils et Cie, 1864.<br />
* ''Correspondance complète de la marquise du Deffand avec ses amis le président Hénault, Montesquieu, D’Alembert, Voltaire, Horace Walpole''. ''Classée dans l'ordre chronologique et sans suppressions, augmentée des lettres inédites au chevalier de l'Isle, précédée d'une histoire de sa vie, de son salon, de ses amis, suivie de ses œuvres diverses'', notes par M. de Lescure, Genève, Paris, H. Plon, 1865, 2 vol.<br />
* ''Correspondance complète de Mme du Deffand avec la duchesse de Choiseul, l'abbé Barthélemy et M. Craufurt'', éd. marquis de Sainte-Aulaire, nouvelle éd. revue et considérablement augmentée, Paris, Michel Lévy frères, 1866, 3 vol.<br />
* ''Lettres de Mlle de Lespinasse, suivies de ses autres œuvres et de lettres de Mme du Deffand, de Turgot, de Bernardin de Saint-Pierre, revues sur les éditions originales, augmentées des variantes, de nombreuses notes, d'un appendice comprenant les écrits de D'Alembert, de Guibert, de Voltaire, de Frédéric II, sur Mlle de Lespinasse; d'un index, et précédées d'une notice biographique et littéraire'', éd. Eugène Asse, Paris, Charpentier, 1876.<br />
* ''Mémoires de Mme de Staal (Mlle Delaunay) sur la fin du règne de Louis XIV, la cour de Sceaux, la conspiration de Cellamare et la Bastille, suivis des Lettres de Mme de Staal à Mme la marquise du Deffand et des lettres de Chaulieu à Mlle Delaunay'', avec notice historique, notes et table analytique par M. de Lescure, Paris, A. Lemerre, 1877.<br />
* ''Lettres du XVIIIe siècle. Lettres choisies de Voltaire, Mme du Deffand, Diderot, Mme Roland et de divers auteurs'', éd. Albert Cahen, Paris, A. Colin, 1894.<br />
* ''The Letters of Horace Walpole, fourth earl of Orford'', éd. Paget Toynbee, Oxford, Clarendon Press, 1904, 12 vol.<br />
* «Lettres de Mme du Deffand à Maupertuis», éd. Fernand Caussy, ''Correspondant'', 233, 1908, p.33-45.<br />
* ''Lettres à Horace Walpole, 1766-1780''. Première édition complète augmentée d'environ 500 lettres inédites publiées d'après les originaux, éd. Mrs. Paget Toynbee, Londres, Methuen et Cie, 1912, 3 vol.<br />
* ''Correspondance de Montesquieu'', éd. François Gébelin avec la coll. d’André Morize, Paris, Champion, 1914, 2 vol.<br />
* ''Supplement to the letters of Horace Walpole, fourth earl of Orford'', chronologically arranged and edited with notes and indices by Paget Toynbee, Oxford, Clarendon Press, 1918-1925, 3 vol.<br />
* ''Lettres à Voltaire'', éd. Joseph Trabucco, Paris, Bossard, 1922.<br />
* «Mme du Deffand and Hume», éd. Paget Toynbee, ''Modern Language Review'', 24, 1929, p.447-451 (2 lettres à Hume).<br />
* ''Letters to and from Mme du Deffand and Julie de Lespinasse'', éd. Warren Hunting Smith, New Haven/Londres, Yale University Press/Humphrey Milford/Oxford University Press, 1938.<br />
* ''Horace Walpole’s correspondence with Mme du Deffand and Wiart, dans Horace Walpole's correspondence. The Yale edition of Horace Walpole's correspondence'', éd. Wilmarth Sheldon Lewis, New Haven, Yale University Press, 1939, vol.3-8<br />
* ''Voltaire’s correspondence'', éd. Theodore Besterman, Genève, Institut et musée Voltaire, 1953-1965.<br />
* ''Lettres inédites de Mme du Deffand, du président Hénault et du comte de Bulkeley au baron Carl Fredrik Scheffer, 1751-1756, éd. Gunnar von Proschwitz, Studies on Voltaire and the Eighteenth Century'', 10, 1959, p. 267-412.<br />
* «Lettres inédites de Mme du Deffand à sa famille», éd. Peter R. Bennett, ''Revue d’Histoire Littéraire de France'', 68, 3-4, avril 1968, p.533-557.<br />
* «Un billet de Mme du Deffand à Robert Liston», éd. Michèle Servien, ''Dix-huitième siècle'', 5, 1973, p.293-295.<br />
* «La marquise du Deffand», dans ''Choix de lettres du XVIIIe siècle'', éd. Gustave Lanson, Paris, Hachette et Cie, 11e éd., 1918, p. 368-394.<br />
* ''Lettres à Horace Walpole, Voltaire et quelques autres'', prés. par François Bott et Jean-Claude Renaud, Paris, Plasma, 1979. <br />
* «Epilogo di un’amicizia. Una lettera inedita di Mme du Deffand a Jean D’Alembert», éd. Benedetta Craveri, ''Studi Francesi'', 29, 1, janvier-avril 1985, p.44-46.<br />
* ''Cher Voltaire. La Correspondance de Mme du Deffand avec Voltaire'', éd. Isabelle et Jean-Louis Vissière, Paris, Des femmes, 1987. <br />
* ''George Augustus Selwyn (1719-1791) and France. Unpublished correspondence'', éd. Rex A. Barrell, Lewiston, E. Mellen Press, 1990. <br />
* ''Lettres à Voltaire. 1759-1775'', préface de Chantal Thomas, notes par M. de Lescure, Paris, Rivages, 1994.<br />
* ''À Horace Walpole'', préface de Chantal Thomas, Paris, Mercure de France, 1996. <br />
* ''Lettres de Mme du Deffand, 1742-1780'', préface de Chantal Thomas, Paris, Mercure de France, 2002. <br />
* ''Lettres inédites de Mme du Deffand à sa famille. 1724-1780'', éd. Pierre E. Richard, revue et augmentée, Nîmes, copyright Pierre E. Richard, 2011 [Paris, Michel de Maule, 2007].<br />
* ''Correspondance croisée avec la duchesse de Choiseul et l’abbé Barthélemy, augmentée de très nombreux inédits'', éd. Pierre E. Richard, Nîmes, copyright Pierre E. Richard, 2011, 2 vol.<br />
* ''D’Éros à Agapè ou La Correspondance de Mme du Deffand avec Horace Walpole'', éd. Olivier Deshayes, Paris, L’Harmattan, 2011.<br />
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== Selected bibliography ==<br />
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* Craveri, Benedetta, ''Madame du Deffand et son monde'', trad. Sibylle Zavriew, Paris, Seuil, 1987 [Madame du Deffand e il suo mondo, Milano, Adelphi, 1982]. <br />
* Doscot, Gérard, ''Madame du Deffand ou le monde où l'on s'ennuie'', Lausanne, Rencontre, 1967.<br />
* Duisit, Lionel, ''Madame du Deffand. Épistolière'', Genève, Droz, 1963.<br />
* Lilti Antoine, ''Le monde des salons. Sociabilité et mondanité à Paris au XVIIIe siècle'', Paris, Fayard, 2005.<br />
* Murat, Inès, ''Madame du Deffand, 1696-1780. La Lettre et l'esprit'', Paris, Perrin, 2003.<br />
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== Selected bibliography of images ==<br />
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* 1760 : Louis Carrogis de Carmontelle, ''Portrait de Mme du Deffand'', Epinal, Musée départemental des Vosges et Musée international de l'imagerie (Bal-68143).<br />
* [1768] : Louis Carrogis de Carmontelle, ''Madame du Deffand, portrait en frontispice gravé par Forshel d’après le portrait de Carmontelle'', Paris, Bibliothèque nationale de France (N-2 DU DEFFAND) -- Lettres de la marquise du Deffand à Horace Walpole, Paris, Treuttel et Würtz, 1812, vol.1 (Arsenal, 8-BL-32118).<br />
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== Reception ==<br />
<br />
* «Du reste, elle est dure envers ceux dont elle n’a pas besoin, sans humanité, sans charité, sans compassion, n’ayant même pas l’idée de ces vertus et toujours les ridiculisant chez les autres. Conséquente même à son préjudice dans son aversion pour l’égalité, elle est ventre à terre devant tout ce qui s’appelle gens de cour, surtout s’ils sont en crédit; elle est toute surprise de n’éprouver de la part de presque personne aucune marque d’amitié ni de confiance, car sa folie est de croire qu’elle mérite des amis, quoiqu’elle ait précisément tout ce qui les éloigne; inconsidérée, indiscrète, personnelle et jalouse, voilà son caractère en quatre mots. […] Telle est Mme du Deffand; son esprit doit faire désirer de la connaître, il la fait rechercher et c’est à son esprit seul qu’elle doit l'espèce de considération dont elle jouit. La connaissance de son caractère fait qu’on s’en éloigne et doit empêcher qu’on s’y attache. Basse avec ceux qui sont au-dessus d’elle, assez juste avec les inférieurs, insupportable et tyrannique avec ses égaux. Ne pouvant pas se flatter d’avoir un véritable ami parmi le grand nombre de ses connaissances, pleine d’esprit, de préventions, d’humeur et d’injustice; enfin, c’est un méchant enfant qui n’a cependant point été gâté, car son caractère a fait le malheur de sa vie.» (Julie de Lespinasse, «Portrait de Mme du Deffand», tel que cité par Lucien Perey [Luce Herpin], ''Le président Hénault et Mme du Deffand. La Cour du Régent, la cour de Louis XV et de Marie Leczinska'', Paris, Calmann-Lévy, 1893, p.391, 394)<br />
* «Mme de Lalande, marquise du Deffand, née de Vichy-Chamrond, vient de mourir à Paris, le 24 du mois dernier, âgée de quatre-vingt-quatre ans. Ce fut sans contredit une des femmes de ce siècle les plus célèbres par leur esprit; elle l’avait été longtemps par sa beauté. Ayant perdu la vue encore assez jeune, elle tâcha de s’en consoler en rassemblant autour d’elle la société la plus choisie de la ville et de la cour; mais la malignité de son esprit, dont il lui était impossible de réprimer les saillies, en éloigna souvent les personnes avec qui il lui convenait le moins de se brouiller. […] À quatre-vingts ans passés, elle allait souper encore presque tous les jours en ville, souvent à la campagne, et veillait habituellement jusqu’à trois ou quatre heures du matin. Il nous reste d’elle plusieurs lettres charmantes à M. de Voltaire, un portrait de Mme du Châtelet, quelques poésies fugitives imprimées dans différents recueils, et beaucoup de couplets pleins de sel et de méchanceté.» (Jacques-Henri Meister, [Mort de Marie de Vichy-Chamrond, marquise du Deffand], dans Friedrich Melchior Grimm et al., ''Correspondance littéraire, philosophique et critique'', éd. Maurice Tourneux, Nendeln, Kraus reprint, 1968 [Paris, Garnier frères, 1880], vol.XII, p.447)<br />
* «Il y a deux traditions sur Mme du Deffand: la tradition purement française, qui nous est arrivée à travers ceux qu’elle avait jugés si sévèrement, à travers les gens de Lettres et les Encyclopédistes; il y a autre chose encore, la tradition directe et plus vraie, plus intime, et c’est chez Walpole qu’il faut l’aller puiser comme à sa source. On y trouve avec surprise une femme ardente, passionnée, capable de dévouement et même bonne» (Charles-Augustin Sainte-Beuve, «La marquise du Deffand.» [''Causeries du lundi'', 11 mars 1850], dans ''Madame du Deffand et autres portraits'', Paris, Payot & Rivages, 2008, p.68)<br />
* «Toute la vie intérieure de Mme du Deffand se réduit à deux états élémentaires, dont le contrôle lui échappe complètement: ennui, plaisir. Elle ne connaît que ces deux façons d’être présente au monde. […] Dans presque toutes ses lettres, elle proclame une méfiance où il n’est pas très difficile de reconnaître la conjuration magique d’un échec. Cette méfiance joue, en réalité, moins à l’égard des autres qu’envers elle-même. C’est par un acte volontaire que Mme du Deffand se prive d’imagination. Toute sa vie, elle soutient contre ses correspondants une étrange querelle: elle veut démontrer qu’elle est la personne la moins romanesque du monde. […] Une telle vivacité à se défendre paraît suspecte. Le refus acharné de toute vie imaginaire, d’une compensation idéale est, à coup sûr, la vraie raison de l’ennui de Mme du Deffand. Et ce refus lui-même n’est que la forme inversée d’un besoin d’amour et de bonheur proche de l’absolu. […] L’“injure” qu’on lui fait en la croyant romanesque ne consiste-t-elle pas en la découverte de son secret?» (Robert Mauzi, «Les Maladies de l’âme au XVIIIe siècle», ''Revue des sciences humaines'', 100, octobre-décembre 1960, p.464-466)<br />
* «“Vous avez bien de l'expérience, écrivait la marquise du Deffand à la duchesse de Choiseul, mais il vous en manque une que j'espère vous n'aurez jamais: c'est la privation du sentiment, avec la douleur de ne s'en pouvoir passer.” L'âge, à l'apogée de l'artifice, avait la nostalgie de la naïveté, de l'état qui lui faisait le plus défaut. En même temps, les sentiments naïfs, les sentiments vrais, il les réservait au sauvage, à l'ingénu ou au sot, modèles inaccessibles à des esprits mal équipés pour se rouler dans la “bêtise”, dans la simplicité sans plus. Une fois souveraine, l'intelligence se dresse contre toutes les valeurs étrangères à son exercice et n'offre aucun semblant de réalité à quoi on puisse s'accrocher. Qui s'y attache par culte ou manie en arrive infailliblement à la “privation du sentiment” et au regret de s'être voué à une idole qui ne dispense que le vide, comme en témoignent les lettres de Mme du Deffand, document sans pareil sur le fléau de la lucidité, exaspération de la conscience, débauche d'interrogations et de perplexités où aboutit l'homme coupé de tout, l'homme qui a cessé d'être nature. Le malheur veut qu'une fois lucide, on le devienne toujours davantage: nul moyen de tricher ou de reculer. Et ce progrès s'accomplit au détriment de la vitalité, de l'instinct. “Ni roman ni tempérament”, disait d'elle-même la marquise.» (Emil Cioran, ''Écartèlement'', Paris, Gallimard, 1980 [1979], p. 30-31)<br />
* «Cette femme qu’on n’imagine plus que vieille, immobilisée dans la prison de la cécité et comme ensevelie toute vive dans son salon rouge et or, avait pourtant été jeune et belle; galante même, si l’on en croit Marmontel. […] Pour s’établir reine d’un grand salon, avec des “jours marqués”, un flot régulier de visiteurs et la considération publique, il lui fallut donc retourner l’opinion: opération malaisée, menée avec une adroite ténacité, et à laquelle la liaison avec l’affable président Hénault fut chargée de contribuer. Opération pleinement réussit: aujourd’hui encore, nous enveloppons la marquise du Deffand dans le manteau de décence et de régularité où elle a souhaité se draper elle-même. La postérité semble avoir tout à fait oublié le premier versant de sa vie, le plus court il est vrai, puisqu’elle est morte à quatre-vingt-quatre ans et qu’à trente ans déjà tous les lampions de la fête galante s’étaient éteints pour elle.» (Mona Ozouf, «Madame du Deffand. Marie ou la fixité», dans Les ''Mots des femmes. Essai sur la singularité française'', Paris, Gallimard, 1999 [Fayard, 1995], p.30-31)<br />
* «Si l’esprit, l’élégance, la culture, le bon goût faisaient de Mme du Deffand un spécimen parfait de la tradition aristocratique, son style était unique. Comme tous les vrais mondains, la marquise avait un sens inné de la scène qu’elle n’hésitait pas à occuper seule, au mépris de toutes les règles. Elle avait une trop piètre considération de son prochain pour se soucier de le mettre en valeur et trop peu de patience pour savoir l’écouter. Son aptitude à concentrer sur elle l’attention, à imposer son soliloque, ses histoires enlevées et irrésistibles, ses traits fulgurants, ses engouements passagers, ses terribles sarcasmes, ses jugements sans appel la distinguaient de toutes les autres maîtresses de maison de l’époque et valurent à son salon au moins trois décennies de succès. […] C’est surtout dans sa correspondance avec Voltaire que l’intelligence de Mme du Deffand nous émerveille aujourd’hui encore. Leur dialogue épistolaire savait marier la simplicité du ton et la perfection de la langue et du style, car ces virtuoses de la conversation, tous deux habitués à dicter leurs lettres, restaient fidèles sur le papier à la technique de l’improvisation orale.» (Benedetta Craveri, «Sous le signe de l’émulation», dans ''L’Âge de la conversation'' [''La Civilità della conversazione'', 2001], trad. Éliane Deschamps-Pria, Paris, Gallimard, 2002, p.484-485)<br />
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{{DEFAULTSORT: Vichy-Chamrond, Marie de}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Marie_DurandMarie Durand2019-07-12T13:20:31Z<p>Dubois: Created page with "{{Infobox Siefar | image = | fr = Marie Durand | title(s )= | spouses = Mathieu Serre | also known as = | birth date = 1711 | death = 1776 | online = }} == Entry by Yves..."</p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Marie Durand<br />
| title(s )= <br />
| spouses = Mathieu Serre<br />
| also known as = <br />
| birth date = 1711<br />
| death = 1776<br />
| online = <br />
}}<br />
== Entry by [[Yves Krumenacker]]], 2007, updated 2013. ==<br />
Marie Durand was born on July 15th, 1711 in Bouchet Pranles (Vivarais). Her father, Etienne Durand, a consular clerk, born in 1657, and her mother, Claudine Gamonnet, born in 1670, were both Protestants. Her brother, Pierre, born in 1700, a clandestine preacher (Protestantism was banned in France since the Revocation of the Edict of Nantes in 1685), became one of the first pastors ‘of the Desert’ (The Cévennes) in 1726. In an attempt to make him abandon his ministry, the royal authorities imprisoned his father in 1729. He was only released in 1743. Marie, being alone, became engaged to Matthew Greenhouse, more than twenty years her elder. As was often the case with the Protestants of the period, a marriage contract was drawn up by a notary.<br />
As Pierre Durand would not yield to pressure from Catholics, the newly-weds were arrested in July 1730. Matthew was sent to Fort Brescou (Agde), now a state prison. He was released in 1750. Marie was locked in the Tower of Constance in Aigues-Mortes, famously used as a prison for female Huguenots. Soon she seemed to exert a moral influence over her fellow captives. She helped them to persevere in their faith, prayed with them, sang Psalms, read the Bible and managed to obtain many books. She kept up a prolific correspondence, most notably with her niece Anne Durand, daughter of Pierre, with Pastor Paul Rabaut Nîmes and with benefactors who sent aid to the prisoners. They were gradually released. Following the intervention of the Prince of Beauvau, an advocate for greater tolerance, Marie was one of the last women to be released on April 14th, 1768, after 38 years in captivity. She returned home to Bouchet Pranles, and spent the last years of her life under constant financial pressure and harassment from both her creditors and niece’s husband. She died in early July 1776. To today’s Protestants, Marie Durand appears above all as the perfect embodiment of the Ardèche resistance against intolerance and persecution, which is symbolized by the famous injunction ‘resist’ engraved on the rim of the well of her prison.<br />
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(Translated by [[Martine Sauret]])<br />
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== Works ==<br />
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* 1734-1776: ''Lettres de Marie Durand 1715-1776, prisonnière de la Tour de Constance'', éd. Étienne Gamonnet et Frédéric Mayor, Montpellier, Presses du Languedoc, 1986.<br /><br />
* 1734-1776: ''Lettres de Marie Durand 1711-1776, prisonnière de la Tour de Constance de 1730 à 1768'', éd. Étienne Gamonnet et Frédéric Mayor, 2e éd. revue et augmentée, Montpellier, Presses du Languedoc, 1998.<br />
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== Selected bibliography ==<br />
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* Benoît, Daniel, Marie Durand prisonnière à la Tour de Constance (1715-1768), Dieulefit, Nouvelle Société d’Éditions de Toulouse, 1935.<br />
* Krumenacker,Yves, « Marie Durand, une héroïne protestante ? »,'' Clio. Histoire, femmes et sociétés'', t. 30, 2009, mis en ligne le 15 décembre 2012,[http://clio.revues.org/9389].<br />
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== Selected bibliography of images ==<br />
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* Anonyme, [http://www.museeprotestant.org/Pages/diaporama.php?Nid=1060&mid=95&reset=1&Lget=FR Portrait de Marie Durand] (fusain sur papier, non signé, non daté), Paris, Société d’histoire du protestantisme français<br /><br />
*1907 : Jeanne Lombard, [http://www.museeprotestant.org/Pages/diaporama.php?Nid=1061&mid=1358&reset=1&Lget=FR Prisonnières huguenotes à la Tour de Constance], Mialet (Gard), Musée du Désert (Inv. G067)<br />
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== Web links ==<br />
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* Site Musée du protestantisme= [http://www.museeprotestant.org/Pages/Notices.php?scatid=144&noticeid=543&lev=1&Lget=FR Musée protestant]. Ce site donne une biographie sommaire de Marie Durand (avec une erreur sur sa naissance), des documents iconographiques et des renvois à des notices du Musée virtuel du protestantisme; reproduction d’une [http://www.museeprotestant.org/Pages/diaporama.php?mid=339&reset=1&Lget=FR lettre manuscrite de Marie Durand]<br />
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== Reception ==<br />
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* «Une vie comme celle de l’héroïne de la Tour de Constance nous est la forte preuve de ce que cette grâce [de Dieu] a pu faire dans un coeur de femme, naturellement faible et par cela même très près du nôtre.» (André Fabre, «Avant-propos», dans D. Benoît, ''Marie Durand prisonnière..''., voir supra, choix bibliographique, 1935)<br /><br />
* «Elle est plus qu’une figure légendaire. Elle est une chrétienne, une femme nourrie de la Parole de Dieu. Elle nous laisse un témoignage précis qu’il nous faut recevoir car il s’inscrit dans celui de la nuée de témoins qui, par leurs souffrances, attestent la vérité des promesses de Dieu.» (Frédéric Mayor, «Préface», dans ''Lettres de Marie Durand 1715-1776...'', voir supra, oeuvres, 1986, p.5)<br />
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{{DEFAULTSORT:Durand, Marie}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Isabeau_VincentIsabeau Vincent2019-07-12T13:06:00Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Isabeau Vincent<br />
| title(s )= <br />
| spouses = <br />
| also known as = <br />
| birth date = About 1672<br />
| death = after 1688<br />
| online = <br />
}}<br />
== Entry by [[Yves Krumenacker]], 2007. ==<br />
Isabeau Vincent was a native Shepherdess from Saou, a village near Crest (in the Drôme region). Like her Protestant coreligionists, she was subjected to the trauma of the Revocation of the Edict of Nantes (1685) along with forced renunciations and the inability to practice her religion. She was immersed in the teachings of the Bible; and on February 3rd, 1688, she started praying, singing the Psalms, preaching and prophesying even in her sleep.<br />
People flocked to hear this illiterate girl who spoke in very poor French but explained with clarity the causes of the religious controversy. Her speeches of repentance strongly resonated with the Protestants, who started feeling hopeful again. She was arrested on June 8th, 1688, and was taken to the prison in Crest. During her incarceration, she continued to preach aloud. In July, she was transferred to the hospital in Grenoble, and then to a convent. What happened to her afterwards remains unknown.<br />
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The example of Isabeau Vincent was infectious. In 1688-1689, many young people and young girls from the Dauphiné and Vivarais regions began to prophesy. The movement was severely repressed and minimized, but resurfaced at the time of the war of the Camisards in 1702. In total, from 1688 to 1710, there were a hundred prophetesses in Vivarais, the Cévennes and Bas-Languedoc. This included Isabeau, who, despite her modest background, and lack of education, had been animated by an irrepressible need to express herself on spiritual matters. As such, she was one of the most exemplary representatives of this movement. A selection of her revelations was transcribed by an auditor and published in Amsterdam in 1688. In 1689, an English translation was published in London by the reformed theologian Pierre Jurieu, pastor of the Walloon of the Rotterdam Church, who had already made a mention of her speeches in his pastoral letters published a year earlier.<br />
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(Translated by [[Martine Sauret])<br />
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== Selected bibliography ==<br />
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- «Abrégé de l’histoire de la bergère de Saou, près de Crest, en Daufiné» [Amsterdam, sn, 1688], dans Henri Manen et Philippe Joutard, ''Une Foi enracinée, la Pervenche. La résistance exemplaire d’une paroisse protestante ardéchoise'', Valence, Imprimeries réunies, 1972, p.64-78. <br /><br />
- Cosmos, Georgia, ''Huguenot Prophecy and Clandestine Worship in the Eighteenth Century: «''The Sacred Theatre of the Cévennes''», Ashgate, Aldershot and Burlington, 2005. <br /><br />
- Jurieu, Pierre, «Lettres III et IV de la 3e année: Réflexions sur le miracle arrivé dans la personne d’une bergère du Dauphiné [Isabeau Vincent]», dans ''Lettres pastorales adressées aux fidèles de France qui gémissent sous la captivité de Babylone'', Rotterdam, Abraham Acher, 1688, t.3, p.20-24, 27-30.<br /><br />
- Jurieu, Pierre, ''The Reflections of the reverend and learned Monsieur Jurieu upon the strange and miraculous ex-stasies of Isabel Vincent, the shepherdess of Saou in Dauphiné, who ever since February last hath sung psalms, prayed, preached, and prophesied about the present times in her trances. As also upon the wonderful and portentous trumpetings and singing of psalms, that were heard by thousands in the air (in many parts of France) in the year 1686: taken out of the pastoral letters of the 1st and 15th of October last. To which is added a letter of a gentleman in Dauphiné, to a friend of his in Geneva, containing the discourses and prophesies of the shepherdess. All faithfully translated out of the french copies for publick information'', Londres, R. Baldwin, 1689.<br /><br />
- Vidal, Daniel, ''Le Malheur et son prophète. Inspirés et sectaires en Languedoc calviniste, 1685-1725'', Paris, Payot, 1983.<br />
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== Web links ==<br />
<br />
* Bibliography<br />
Musée virtuel du protestantisme[http://www.museeprotestant.org/Pages/Notices.php?scatid=136&noticeid=693&lev=1&Lget=FR]<br />
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* Reception<br />
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Musée du Désert - Histoire des Huguenots et des Camisards en Cévennes[http://museedudesert.com/Chamson79.htm]<br />
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== Reception ==<br />
- «Isabeau Vincent [...] traduit la résistance collective d’une foi et d’une culture dans une fidélité totale à la tradition réformée [...]. Les &quot;inspirations&quot;reprennent la plupart des éléments du Culte d’avant la Révocation [de l’Édit de Nantes], le chant des Psaumes, la lecture de l’Écriture sainte, le &quot;Sermon [sur la Montagne]&quot;, la récitation des commandements de Dieu, de l’oraison dominicale, du symbole des apôtres et de la bénédiction finale [...]. Dans cette “prédication”, la controverse joue un rôle important [...]. Certes, pour un notable de Genève ou d’Amsterdam, [cette prédication] devait paraître bien grossière, avec ses répétitions et le petit nombre de ses thèmes, mais elle avait probablement plus d’efficacité que tel ou tel développement savant et bien organisé.» (Henri Manen et Philippe Joutard, ''Une Foi enracinée...'', voir ''supra'', Choix bibliographique, p.59-63)<br />
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- «La &quot;belle Isabeau&quot;, aussi belle d’apparence physique qu’elle l’était par son âme...» (André Chamson, «Discours à l’assemblée du Désert, septembre 1979»)<br />
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- «Jeune fanatique du Dauphiné [...]. Elle joua l’inspirée, fit des prophéties qui lui donnèrent une sorte de célébrité, fut enfermée en 1686 [sic], et tomba depuis dans l’oubli.» (Pierre Larousse, ''Grand Dictionnaire universel du XIXe siècle'', Nîmes, C. Lacour, 1990, t.2, p.582)<br />
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{{DEFAULTSORT:Vincent, Isabeau}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Paula_YurssPaula Yurss2019-07-12T12:37:33Z<p>Dubois: Created page with "Paula Yurss has translated entries for SIEFAR's online dictionary of women in medieval, early modern and modern France."</p>
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<div>Paula Yurss has translated entries for SIEFAR's online dictionary of women in medieval, early modern and modern France.</div>Duboishttp://siefar.org/dictionnaire/en/Helen_Maria_WilliamsHelen Maria Williams2019-07-12T12:28:06Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| titres = <br />
| conjoints = <br />
| dénominations = <br />
| naissance = 1761<br />
| décès = 1827<br />
| briquet = yes<br />
| enligne = <br />
| fr = Helen Maria Williams<br />
}}<br />
== Entry by [[Julia Milena Drumm]] and [[Nicole Pellegrin]], 2009 ==<br />
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Helen Maria Williams, born the 17th of July 1761 in London, was the daughter of a Welsh officer, who died in 1769, and of a Presbyterian Scotswoman, Helen Hay. She was raised with two sisters by her mother in Berwick-Upon-Tweed in the North of England. Helen Maria Williams acquired a vast knowledge at a very young age. At the age of twenty, she moved to London with her family. There she met Andrew Kippis, a minister and man of letters. He helped her publish a long poem with sentimental and medievalist undertones (Edwin and Eltruda). He put her in touch with intellectuals such as Samuel Johnson, Richard Price, Joseph Priestley, William Wordsworth, and the ‘Bluestockings’ circle: Elizabeth Robinson Montagu and Charlotte Smith, among others. Shortly afterwards, Helen Maria Williams opened her own salon which gathers authors such as Thomas Holcroft, Fanny Burney and Dr. John Moore. Her poems were highly appreciated by literary critics. Their themes include the praise of God, criticism of slavery and colonial exploitation or the charms of nature. The sentimental story of a virtuous heroine is at the core of her only novel Julia (1790), in which she also inserts a poem, “The Bastille”, revealing her enthusiasm for revolutionary ideas. She settled in Paris in July 1790 and then undertook the description of the ongoing social upheavals. Letters from France is a compendium of several volumes which were compiled between 1790 and 1819 and published in London. It was soon translated into several languages and caused some controversy. <br />
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In 1797, she permanently settled in France joined by her mother and two sisters. There, Helen Maria Williams shared her life with a married man, the businessman John Stone, who was known for his political radicalism and his activities as a publisher (he might have become her husband after he divorced). She kept a salon visited by British, American and French people including Mary Wollstonecraft and Thomas Paine. She had connections with Brissot, Pétion, Buzot, Robespierre, Abbé Grégoire, La Harpe, Rouget de l’Isle, Manon Roland, as well as with Madame de Genlis. After the September 1792 massacres, she sided with the Girondins and attended, with horror, their execution and the rising of popular violence. On the 12th of October, 1793, she was imprisoned for some weeks, like all her fellow country(wo)men. She travelled to Switzerland from June to December 1794 (from where she would return with a travelogue). Back in France, she continued to show her commitment to the ideals of the Revolution but she refused to support Napoleon’s belligerent politics. She raised the French children of one of her sisters, who had died in 1798 and who was married to the Protestant minister Coquerel. She published various ambitious translations including an annotated edition of Louis XVI’s – apocryphal - letters, which displeased all parties. After the return of the Bourbons whose initial liberalism she felt drawn to, she became a French citizen in 1818 and, in the following year, she wrote her last interpretation of French contemporary history in a collection that combined poetry and prose. Her Souvenirs, akin to a life review, were published posthumously, upon her death on the 14th of December, 1827, in Paris.<br />
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A sensibility poet opposed to all injustices (slavery, despotism, death penalty, women’s weak position in society), Helen Maria Williams is still well-known for her chronicles of three decades of life in France. A direct witness and a passionate analyst, she knew how to combine objective observations, revelatory anecdotes and personal feelings. She was the subject of numerous comments in most British newspapers for her Francophile views, her republicanism and for integrating, despite her sex, political commentaries in her accounts. Thus, she played a prominent role as a cultural mediator between France and the Anglo-American and German countries. This role was strengthened by her activities as a translator and assistant director of English Press (a publishing house established in Paris by Stone). Today, the entirety of Helen Maria Williams’ works arouses the interest of historians and literary critics for the wealth of her reflections on the Revolution and the uniqueness of her status as a woman of letters who was not too keen on the explicit feminist claims by her friend Mary Wollstonecraft. To her compatriot, novelist, and Francophile traveller Lady Morgan, Williams was a true “citizen of the world”. <br />
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(Translated by [[Paula Yurss]])<br />
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== Works ==<br />
* 1782 : ''Edwin and Eltruda. A Legendary Tale, by a young Lady'', préface par Andrew Kippis, London, T. Cadell.<br />
* 1783 : ''An Ode on the Peace, by the Author of Edwin and Eltruda'', London, T. Cadell.<br />
* 1784 : ''Peru, A Poem in Six Cantos'', London, T. Cadell. <br />
* 1786 : ''Poems, in two volumes'', London, T. Cadell, 2 vol. (un de ces poèmes mis en musique pour devenir l’hymne While thee I seek, Protecting Power; le frontispice est de Maria Cosway; avec une liste de souscripteurs) -- rééd. en facsimile, Oxford, Woodstock Books, 1994.<br />
* 1788 : ''A Poem on the Bill Lately Passed for Regulating the Slave Trade'', London, T. Cadell. -- éd. Neil Fraistat et Susan S. Lanser, ''Letters Written in France, in the Summer 1790, to a Friend in England'' [...], Peterborough (Canada), Broadview Literary Texts, 2001, p. 194-202.<br />
* 1788 : «The Morai», dans Andrew Kippis, ''The Life of Captain James Cook'', Londres, G. Nicol et G. G. J. Robinson [appendice] -- Chiswick, Whittingham, 1822.<br />
* 1790 : ''Julia. A Novel. Interspersed with Some Poetical Pieces'', London, T. Cadell, 2 vol. -- éd. Peter Garside, Londres, Routledge/Thoemmes Press, 1995 (porté sur la scène par lord Bulwer-Lytton sous le titre de ''The Lady of Lyons'', 1798).<br />
* 1790 : ''Letters Written in France, in the Summer of 1790, to a Friend in England. Containing Various Anecdotes Relative to the French Revolution; and Memoirs of Mons. and Madame du F...'', London, T. Cadell (premier tome de sa première série de ''letters'') -- éd. Neil Fraistat et Susan S. Lanser, ''Letters Written in France...'', voir ''supra'', p.61-150 (un extrait publié sous le titre ''Memoirs of Mons. And Madame Du F. In a Series of Letters'', Boston, sn, 1794 ; une traduction en français par M. de La Montagné, ''Lettres écrites de France à une amie en Angleterre pendant l’été 1790'', Paris, Garnery, 1791 ; des traductions allemandes et hollandaises, dont ''Briefe aus Frankreich an eine freudin in England im Sommer 1790'', Leipzig, 1798, et ''Brieven in dem Zomer 1790'', Haarlem, 1791).<br />
* 1790 : ''The Unfortunate Young Nobleman''.<br />
* 1791 : ''A Farewell for Two Years to England. A Poem'', London, T. Cadell.<br />
* 1791 : «Société des Amis de la Constitution. Extrait du procès-verbal de la séance publique des amis de la Constitution, du 13 juillet 1791», Journal de Rouen, 14 juillet 1791 -- avec la réponse de l’auteure du 13 septembre dans Lionel Woodward, Une Anglaise amie de la Révolution..., voir ''infra'', Choix bibliographique, p. 43-46.<br />
* 1792 : ''Letters from France. Containing Many New Anecdotes Relative to the French Revolution, and the Present State of French Manners'', Londres, G. & J. Robinson (deuxième tome de sa première série de lettres). Une traduction allemande met en valeur une éventuelle aide rédactionnelle : ''Neue Briefe über franzosische Revolution: aus dem Englischen der helene Marie Williams'', Th. Christie und Hurford Stone, Berlin, sn, 1794-1795.<br />
* 1793 : ''Letters from France; Containing a Great Variety of Interesting and Original Information concerning the Most Important Events That Have Lately Occurred in that Country in the years 1790, 1791, 1792, and 1793, and Particularly Respecting the Campaign of 1792'', Dublin, J. Chambers, 1794, 2 vol. (troisième et quatrième tomes de la première série de lettres) – Rééd. Caroline Franklin, dans ''Women’s Travel Writings, 1750-1850'', Londres, Routledge, 2006, t.1.<br />
* 1795 : ''Letters Containing a Sketch of the Politics of France, From the Thirty-first of May 1793, till the Twenty-eighth of July 1794, and of the Scenes Which Have Passed in the Prisons of Paris'', London, G.-G. et J. Robinson, 2 vol. (les deux premiers tomes de la seconde série de lettres). Il y eut, en 1796, une traduction française anonyme du premier tome, dans ''Lettres sur les événemens'' [...], voir ''infra'' ; une traduction en allemand et des éditions irlandaise et américaine.<br />
* 1795 : ''Letters Containing a Sketch of the Scenes Which Passed in Various Departments of France During the Tyranny of Robespierre, and Of the Events Which Took Place in Paris on the 28th of July 1794'', London, G.-G. et J. Robinson (troisième tome de la seconde série de lettres). Une édition américaine: Philadelphie, Snowden & M’Corkle, 1796. <br />
* 1795 : ''Lettres sur les événemens qui se sont passés en France, depuis le 31 mai 1793 jusqu’au 10 thermidor, traduit de l’anglois'', Paris, sn -- Autre traduction française partielle, par F. Funck-Brentano, ''Le Règne de Robespierre'', Paris, Fayard, c.1910 (ouvrage retraduit en anglais : ''Memoirs of the Reign of Robespierre'', New York et Londres, John Hamilton, 1929) -- traduction allemande : ''Briefe enthaltend einem Abriss der französischen Angelegenheiten'', Leipzig, 1794-1796.<br />
* 1796 : «Original Sonnets», dans ''Poems. Moral, Elegant and Pathetic, viz. Essay on Man, by Pope ; The Monk of La Trappe, by Jerningham ; The Grace, by Blair ; An Elegy in a Country Chuchyard, by Gray ; The Hermit of Warkworth, by Percy ; and Original Sonnets, by Helen-Maria Williams'', London, Vernor et Hood, p. 211-220.<br />
* 1796 : ''Letters Containing a Sketch of the Politics of France, From the Twenty-Eighth of July 1794, to the Establishment of the Constitution of 1795, and Of the Scenes Which Have Passed in the Prisons of Paris'', London, G.-G. et J. Robinson (quatrième tome de la seconde série de lettres). Une édition américaine : Philadelphie, Matthew Carey, 1796.<br />
* 1796 : «On the Death of the Rev. Dr. Kippis», ''Gentlemen’s Magazine'', 1, janvier 1796, p. 66. <br />
* 1797 : «Auguste and Madelaine. A Real History», dans ''Seraphina. A novel. From the French of M. Mercier. To which is added Auguste and Madelaine. A Real History by Miss Helen Maria Williams, Charleston (Mass.)'', John Lamson, 1797 -- dans M. Ducray-Duminil, ''Ambrose and Eleanor, or the Adventures of Two Children Deserted on an Uninhabited Island. To which is added Auguste and Madelaine. A Real History by Miss Helen Maria Williams'', Philadelphie, William W. Woodward, 1799, p. 201-220.<br />
* 1798 : ''A Tour in Switzerland ; or, A View of the Present State of the Government and Manners of those Cantons: with Comparative Sketches of the Present State of Paris'', Londres, G. G. et J. Robinson, 2 vol. -- éd. Stephen Bending et Stephen Bygrave, ''Women's Travel Writings in Revolutionary France'', Londres, Pickering & Chatto, 2007, vol.1-2. Une traduction hollandaise : ''Reize in Switzerland'', Leyde, A. & J. Honkoop, 1798 ; une traduction française : ''Nouveau voyage en Suisse, contenant une peinture de ce pays, de ses moeurs et de ses gouvernements actuels, avec quelques traits de comparison entre les usages de la Suisse et ceux de Paris moderne'', trad. par J. B. Say, Paris, Charles Pougens, 1798, 2 vol.<br />
* 1799 : «Memoirs of the Life of Charles Berns Wadstrom», ''Monthly Magazine'', juillet 1799, p.462-465.<br />
* 1799 : «Lettre de la citoyenne Hélène-Maria William [sic] au citoyen Jean-Baptiste Say sur la mort du philanthrope Wadström», ''La Décade philosophique'', 10 floréal an VII [29 avril 1799].<br />
* 1801 : «Ode to Peace», ''Morning Chronicle'', 17 novembre 1801.<br />
* 1801 : ''Sketches of the State of Manners and Opinions in the French Republic, Towards the Close of the Eighteenth Century. In a Series of Letters'', London, G. G. et J. Robinson, 2 vol. Une traduction française : ''Aperçu de l’état des moeurs et des opinions dans la République française vers la fin du XVIIIe siècle'', trad. par Mme Grandchamp, Paris, Levrault, 2 vol.; deux traductions allemandes : ''Skisse von dem Zustande der Sitten und Meinungen in der französischen Republick gegen das ende der 18 jahre hunderts'', Stuttgart, 1801 et Tübingen, 1801-1802 ; une traduction hollandaise: Haarlem, 1801. <br />
* 1801 : ''The History of Perourou ; or the Bellows-Mender'', Dublin, sn (extrait des Sketches..., voir supra).<br />
* 1803 : ''Correspondance politique et confidentielle inédite de Louis XVI avec ses frères et plusieurs personnes célèbres, pendant les dernières années de son règne [...], avec des observations'', Paris, Debray, 2 vol. (ouvrage apocryphe, édité simultanément en anglais et en français : Londres, G. et J. Robinson, 1803, 3 vol.). Trois traductions allemandes : Leipzig, 1803 ; Augsburg, 1804 ; et Strasbourg, 1804 ; une hollandaise : Dordrecht, 1804 ; une anglaise : Londres, 1805.<br />
* 1808 : ''Recueil de Poésies, extraites des ouvrages d’Helena-Maria Williams, traduit par M. Stanislas de Boufflers et M. Esménard'', Paris, J. G. Cocheris. <br />
* 1809 : ''Verses Addressed by Helena Maria Williams to Her Two Nephews on Saint Helen’s Day'', Paris, sn.<br />
* 1815 : ''A Narrative of the Events which Have Taken Place in France, from the Landing of Napoleon Bonaparte, on the 1st of March 1815, till the Restoration of Louis XVIII. With an Account of the Present State of Society and Public Opinion'', London, Murray -- Cleveland, Burrows, 1894. Une traduction française : ''Relation des Evénemens qui se sont passés en France depuis le débarquement de Napoléon Buonaparte, au 1er mars 1815, jusqu’au traité du 20 Novembre, par Miss Helen-Maria Williams'', trad. par M. Breton de La Martinière, Paris, J. G. Dentu, 1816.<br />
* 1816 : ''On the Late Persecution of the Protestants in the South of France'', London, T. et G. Underwood.<br />
* 1817 : «Letter to Robert Burns, 20 juin 1787», ''The Edinburgh Magazine and Literary Miscellany, a New Series of the Scots Magazine'', 1, [septembre 1817], p.109.<br />
* 1818 : «Preface», dans ''Personal Narrative of Travels of the Equinoctial Regions of the New Continent During the Years 1799-1804, by Alexander von Humboldt et Aimé Bonpland'', Londres, Longman, Hurst, Rees, Orme et Brown, vol.1-2. <br />
* 1819 : T''he Charter, Lines Addressed by Helena Maria Williams, to her Nephew Athanase Charles Laurent Coquerel, on his Wedding Day'', Paris, sn.<br />
* 1819 : ''Letters on the Events which Have Passed in France since the Restoration in 1815'', London, Baldwin, Cradock et Joy (ce texte incorpore celui de 1816 : On the Late Persecution of the Protestants in the South of France).<br />
* 1819 : ''Evénements arrivés en France depuis la Restauration de 1815'', traduit de l’anglais par M. Moreau père, Paris, Rosa.<br />
* 1823 : ''Poems on Various Subjects. With Introductory Remarks on the Present State of Science and Literature in France'', Londres, Whittaker.<br />
* ''Souvenirs de la Révolution française'', traduit par C. C. [Charles Coquerel, neveu de l’auteure], Paris, Dondey-Dupré, 1827 (ce livre comprend le dernier poème qu’elle ait écrit: Lines on the fall of Mussolinghi, 1827.)<br />
* ''Letters from France'', intr. par Janet Todd, Delmar (New York), Scolars’Facsimiles and Reprints, 1975, 8 vol. (reprise de l’ensemble des Letters).<br />
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== Translations from French into English ==<br />
* 1795 : ''Paul and Virginia, translated from the French of Bernardin de Saint Pierre. With Original Sonnets'', by Helen Maria Williams, London, G.-G. Robinson, ill. -- Oxford, Woodstock, 1989. <br />
* 1803 : ''The Political and Confidential Correspondence of Lewis the Sixteenth [Louis XVI]; with Observations on Each Letter by Helen Maria Williams'', London, G. et J. Robinson, 3 vol. (ouvrage apocryphe).<br />
* 1814 : ''Researches, Concerning the Institutions & Monuments of the Ancient Inhabitants of America, with Descriptions & Views of Some of the Most Striking Scenes in the Cordilleras! Written in French by Alexander von Humboldt and translated into English by Helen Maria Williams'', London, Longman et Hurst, 2 vol. ill. -- Amsterdam, Theatrum Orbis Terrarum, 1971.<br />
* 1814-1821 : ''Personal Narrative of Travels of the Equinoctial Regions of the New Continent During the Years 1799-1804, by Alexander von Humboldt et Aimé Bonpland; with Maps, Plans, &c. Written in French and Translated into English by Helen Maria Williams'', Londres, Longman, Hurst, Rees, Orme et Brown, Londres, 5 vol. ill. -- New York, AMS, 1966.<br />
* 1817 : ''The Leper of the City of Aosta. A Narrative [de Xavier de Maistre]'', Londres, George Cowie.<br />
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== Sources ==<br />
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* Lettres manuscrites inédites dans plusieurs bibliothèques : Lausanne, Londres, Manchester, Oxford, Princeton, etc. (Deborah Kennedy, Helen Maria Williams…, voir infra, Choix bibliographique). On y trouve de nombreuses références à sa vie et à ses œuvres.<br />
* Poèmes de circonstances dans la presse britannique et les écrits personnels du temps. <br />
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== Selected bibliography ==<br />
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* FRAISTAT, Neil et Susan S. LANSER, «Introduction», dans Helen Maria Williams, ''Letters Written in France''... [voir ''supra'', OEuvres], p. 9-60.<br />
* FRUCHTMAN, Jack Jr. (éd.), ''An Eye-Witness Account of the French Revolution by Helen Maria Williams. Letters Containing a Sketch of the Politics of France'', New York, Peter Lang Publishing, 1997.<br />
* KENNEDY, Deborah,'' Helen Maria Williams and the Age of Revolution'', Lewisburg/Londres, Bucknell University Press/Associated University Presses, 2002.<br />
* «Williams, Helen Maria», ''The Literary Encyclopaedia''. URL: http://www.litencyc.com.<br />
* WOODWARD, Lionel, ''Une Anglaise amie de la Révolution française, Hélène-Maria Williams et ses amis'', Paris, Champion, 1930 -- Genève, Slatkine Reprints, 1977.<br />
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== Reception ==<br />
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* «[1784, Dr. Johnson] had dined that day at Mr Hoole’s, and Miss Helen Maria Williams being expected in the evening, Mr. Hoole put into his hands her beautiful “Ode on the Peace”. Johnson reads it over, and when this elegant, and accomplished young lady was presented to him, he took her by the hand in the most courteous manner, and repeated the finest stanza of her poem. [...] Her respectable friend, Dr. Kippis, from whom I had this anecdote, was standing by, and was not a little gratified.» (Boswell, ''Life of Johnson'' (1791), Londres, Everyman’s Library, 1963, t.1, p. 514-515)<br />
* «Mesdames [Anna] Seward and Williams, and half a dozen more of those harmonious virgins, have no imagination, no originality. Their thoughts and phrases are like their gowns -old remnants cut and turned.» (Horace Walpole, ''Letters'', 4 novembre 1786, t.13, p. 416)<br />
* [A propos des ''Letters on the French Revolution'', 1790] «That an English lady should be fond of, or intoxicated with liberty, is no phenomenon in these times; or even that an English lady should be eager for the parade and deception of the French Confederation. Such was Helen Maria Williams. “She saw it, and was glad”, and perhaps rejoices that she has made a profitable book out of it [...]. We, who have bestowed some attention to the calm reasonings of Burke and Calonne, must be permitted to entertain very different notions of the French Revolution, and indeed of the value of liberty [...]. The pathetic tale of M. and Mme du F... is a very seasonable episode in a declamation against tyranny. The writer herself fears it has the air of a romance, and we should perfectly agree with her as she is used to such writing, that every incident is made to tally, did we not know, from undoubted authority, that the tale was true» (''Gentleman’s Magazine'', 61, janvier 1791, p. 62 et suiv.)<br />
* «Miss Williams has behaved very civilly to me and I shall visit her frequently, because I rather like her, and I meet french company at her house. Her manners are affected, yet the simple goodness of her heart continually breaks through the varnish, so that one would be more inclined, at least I should, to love than admire her. Authorship is a heavy weight for female shoulders especially in the sunshine of prosperity [...].» (Mary Wollstonecraft, ''The Collected Letters, éd. Janet Todd, lettre à Everina Wollstonecraft, 24 décembre 1792'', Londres, Penguin, 2003, p. 215)<br />
* [A propos de son évocation de la «tyrannie» de Robespierre, 1795] «She must excuse us if we say she has debased her sex, her heart, her feelings, her talents, in recording such a tissue of horror and villainy and we hesitate not to say, daring to insult a regular government and a happy people, with such details, whose result we defy her to show has yet been productive of one single good.» (''Gentlemen's Magazine'', décembre 1795, p. 1030)<br />
* «Her idea of government, and of its various effects on human affairs, takes a flight far about the common female range. Her language, too, if not always strictly correct, frequently aims at higher excellence. [...] It will seldom fail to interest the feelings of humanity and it will [...] command the approbation of the heart.» (''Monthly Review'', 1796)<br />
* «L’Aperçu des moeurs des Français, que madame Grandchamp vient de traduire, est propre à soutenir la réputation de l’Auteur [...]. Il est bon de voyager hors de son pays; il est bon de rencontrer d’autres opinions [...]. Elle tempère l’austérité du langage politique par des digressions, des anecdotes, des épisodes [...]. Mademoiselle Williams a su ajouter un nouveau prix à l’intérêt de cette histoire [les 18 et 19 Brumaire], par des détails pleins de sentiment et de vérité, d’où l’on peut conjecturer que si elle ne s’était pas vouée à la poésie et à la politique, elle aurait accru la reputation que les femmes ses compatriotes se sont acquise dans la narration des romans. Nous l’invitons à s’associer dans ce genre où brille avec tant d’avantage la délicatesse des sentimens, si naturelle à son sexe. Ses écrits ont de quoi plaire aux hommes qui pensent fortement, mais elle n’oubliera pas sans doute que les femmes ont aussi quelques droits sur les productions d’une plume qui peut suivre les mouvemens les plus fugitives du coeur, aussi facilement qu’elle sait tracer le tableau des grands bouleversemens politiques et la peinture des moeurs d’une nation» (Jean-Baptiste Say, ''La Décade philosophique'', t. 28, 2e trim. de l’an IX [1801], p. 222-231, 278-288)<br />
* [À propos des Evénements arrivés en France depuis la Restauration, 1819] «Miss Williams, déjà connue par plusieurs productions distinguées, demeure à Paris depuis 25 ans, et ses relations avec l’église réformée dont elle fait partie, lui ont fourni les moyens de s’instruire d’un grand nombre de faits nouveaux, relativement aux troubles du Midi [...]. Il est beau de voir une étrangère prendre la défense des Français ; c’est un spectacle utile et digne de notre admiration que celui d’un écrivain de la Grande Bretagne plaidant la cause d’une nation qu’un trop grand nombre d’Anglais poursuit encore aujourd’hui de ses invectives. Miss Williams donne un exemple de l’union qui devrait régner entre les peuples; et il est consolant de penser que la religion protestante peut devenir la chaîne commune qui effectuera cette alliance.» (''Annales protestantes'', Paris, sn, 1820, t. 1, p. 48)<br />
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{{DEFAULTSORT: Williams, Helen Maria}}<br />
[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Anne_GasnierAnne Gasnier2017-11-21T11:07:56Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Anne Gasnier<br />
| title(s)= <br />
| spouses = Jean-Clément du Vault et de Monceaux<br/>Jean Bourdon sieur de Saint-François et de Saint-Jean<br />
| also known as = <br />
| birth date = 1611<br />
| death = 1688 <br />
| online = <br />
}}<br />
== Entry by [[Julie Roy]], 2005 ==<br />
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Eldest daughter of Claude Gasnier, a bourgeoise from Paris, and Marie Chaunay (Chauvoy), Anne Gasnier was born in Paris in 1611. Married in 1625 to Jean Clément Du Vault et de Monceaux, Knight of Saint-Louis and colonel in a light-horse brigade, she was widowed a few years later. On 15 June 1649, she made her will in La Rochelle and sailed for New France. She joined her only daughter, Claire-Françoise, and her son-in-law, Denis Joseph Ruette d'Auteuil, Butler to the King and prosecutor to the sovereign in Quebec. Upon her arrival in September, she bought the old hospital run by the nuns in Sillery, near Quebec, and the Compagnie des Cent Associés granted her the ownership of the Jacques-Cartier River in northern Quebec. She moved there a few months after her arrival, leaving the house in Sillery to her son-in-law and daughter. In the autumn of 1650, Anne went to France, accompanied by her son-in-law, to settle some administrative affairs. During his absence, her daughter Claire-Françoise eloped with another man. Colonial authorities ordered her surveillance until the return of the husband and her mother. The following autumn, she moved back to the family home. <br />
Anne Gasnier became a friend of Barbe de Boulogne, wife of Louis d’Ailleboust de Coulonge, former governor of New France, and dedicated herself to charitable works in the colony. The two women assisted the needy, visited prisoners and took care to give them a proper burial. Although she initially decided not to remarry, Anne married Jean Bourdon de St. Francis et de St. John, an engineer and surveyor for the king and barrister for the community of residents in Quebec on 21st August 1655,. Recently widowed, he was alone with seven minor children. Anne saw this union as a way to continue her good works. The marriage contract stipulated that Anne Gasnier and Jean Bourdon would live as brother and sister and the wife would remain free, by mutual consent, to attend to her other occupations. In April 1657, Bourdon signed a power of attorney that allowed Anne to manage and administer the family business during his many absences. The same year, her own daughter separated from her husband and returned to live in France. It was on this ship that was taking her back to France that she gave birth to her sixth child, François-Madeleine-Fortune, the only one to reach adulthood. In 1660, during a second trip to France, Anne Gasnier tried to convince her daughter to return to Canada without success. However she took back her grandson, who was aged three. After the death of Jean Bourdon, on January 12th, 1668, when all the Bourdon children had reached adulthood, Anne Gasnier invested even more energy in the pursuit of good works. Since 1663, she had been hosting the King's Daughters in a house in the Lower Town in Quebec. These young women received a dowry from the King and the price of their journey, in exchange for which they undertook to raise families in the colony. Without proper supervision, recruitment was random at first, and most of the French city girls who had been recruited did not adapt easily to the rough life of the colony. In 1668, Intendant Jean Talon designated Anne Gasnier as responsible for the recruits of 1669 and engaged her to go to France. While in 1668 the recruitment took seventy-eight girls to marry, the 1669 for which Anne Gasnier was responsible took in twice that number. She made the trip annually until 1673. Between 1669 and 1671, four hundred girls entered into the country and from 1663 to 1673, she signed over three hundred matrimonial agreements. She seemed a wise counsellor and was respected by both families and colonial administrators who consulted her regularly. She also negotiated with the parents of some of the King’s Daughters, particularly on inheritance issues. Anne Gasnier was buried in Quebec on June 27th, 1698. <br />
Today, the name of Anne Gasnier often disappears behind the imposing symbol of French colonization: the King's Daughters. However, this devout widow embodied an important link in the settlement of New France, to which she contributed her talents as a manager. A plaque commemorating the arrival of the King's Daughters was affixed at 29 rue Saint-Pierre in 1999, without however acknowledging the name of the woman who received them.<br />
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(translated by [[Julie Robertson]])<br />
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== Selected bibliography ==<br />
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- Dumas, Sylvio, ''Les Filles du roi en Nouvelle-France. Étude historique avec répertoire biographique'', Québec, Société historique de Québec, 1972.<br /><br />
- Landry, Yves, ''Les Filles du roi au XVIIe siècle: orphelines en France, pionnières au Canada'', Montréal, Leméac, 1992.<br />
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== Weblinks ==<br />
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- Musée de la civilisation, «Il était une fois... des filles venues de France»[http://www.mcq.org/histoire/filles_du_roi/accomp.html]<br /><br />
''- Dictionnaire biographique du Canada'' en ligne (fiche Jean Bourdon par Jean Hamelin)[http://www.biographi.ca/FR/ShowBio.asp?BioId=34203&query=Bourdon]<br /><br />
- Index des lieux de mémoire de la Nouvelle-France (fiche Plaque commémorative Les Filles du roy)[http://132.203.146.139:8080/inventaire/oneLieu.do?refLieu=1373&sortPropRepere=auteur&<br />
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== Reception ==<br />
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- «Cette dame est un exemple de piété et de charité dans tout le pays. Elle et Mme. D'Ailleboust, sont liées ensemble pour visiter les prisonniers, assister les criminels et les porter même en terre sur un brancard. Celle dont je vous parle, comme la plus agissante et la plus portative, est continuellement occupée à ces bonnes oeuvres, et à quêter pour les pauvres, ce qu'elle fait avec succès. Enfin, elle est la mère des misérables, et l'exemple de toutes sortes de bonnes oeuvres. Avant de passer en Canada où elle n'est venue que par un principe de piété et de dévotion, elle était veuve de M, de Monceaux, gentilhomme de qualité. Quelque temps après son arrivée, M. Bourdon demeura veuf avec sept enfants, dont aucun n'était capable d'avoir soin de soi-même ni de son père. Elle eut un puissant mouvement d'assister cette famille, et, pour cet effet, elle résolut d'épouser M. Bourdon, dont la vertu lui était assez connue, mais à condition, qu'ils vivraient ensemble comme frère et soeur; cela s,est fait et la condition a été exactement observée. Elle se ravala de condition, pour faire ce coup de charité, qui fut jugé en France où elle était fort connue, tant à Paris qu'à la campagne, comme une action de légèreté, eu égard à la vie qu'on lui avait vu mener. Mais l'on a bien changé de pensée, quand on a appris tout le bien qui a résulté de cette généreuse action; car elle a élevé tous les enfants de M, Bourdon avec une débonnaireté non pareille» (cité dans'' ''Mère de Sainte-Marie et mère de Saint-Thomas, ''Histoire des Ursulines de Québec depuis leur établissement jusqu'à nos jours'', t. 1, Québec, 1864, p.225-226).<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Catherine_FranchevilleCatherine Francheville2017-11-21T10:57:44Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Catherine de Francheville<br />
| title(s)= <br />
| spouses = <br />
| also known as = <br />
| birth date = 21 septembre 1620<br />
| death = 23 march 1689<br />
| online = <br />
}}<br />
== Entry by [[Marion Thouvenin]], 2013 ==<br />
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Born on the 21st September 1620 in Sarzeau, in the Gulf of Morbihan, Catherine was the daughter of Daniel de Francheville and Julienne Cillart. Her father, who would be knighted, grew up in the parliamentary setting in Vannes, a town where the relics of Vincent Ferrier were venerated. This devotion occupied a prominent place in the development of young Catherine’s faith. In 1656, she renounced marriage, after the death of her fiancé. Her singular vocation took shape during Lent in 1661, preached by the Jesuit François Berthelot. She then tried to erase all signs of wealth, by cutting her hair and distributing her jewellery to the churches. She imposed strict discipline on herself (readings, meditations, prayers, fasting four times a week, acts of charity , and wearing the hair short and the sackcloth), while remaining in the world, under the direction of Jesuit Adrien Daran. Her monthly pilgrimage to Sainte-Anne d'Auray, much frequented by Bretons since 1625, began to attract attention. From 1665, she started hosting noble ladies from Vannes for spiritual retreats designed in a similar spirit to those created in 1663 for men (priests and lay people from all walks of life) by the Jesuit Vincent Huby. All were guided by the same teaching, depending on the capabilities of each person. Catherine Francheville wanted to offer women the opportunity to practice, like men, the spiritual exercises of Ignatius of Loyola. Although it was supported by the vicar general of Vannes, Louis Eudo Kerlivio, her project was a disappointment. The result of private initiative of a secular woman (she still refused to enter a convent), it did not receive the approval of the new bishop Cazet Vautorte and the retreat had to close its doors in 1673. The arrival of the Parliament of Brittany in Vannes in 1675 allowed it to reopen, attracting many wives of parliamentarians. Each year, fifteen to twenty retreats welcomed one hundred to two hundred women from all social categories. The same year, strengthened by this success and in order to sustain her work, Catherine decided to start a community of collaborators (who were still not nuns) with ClaudeThérèse de Kerméno .The famous Madame du Houx was called upon to guarantee part of its spiritual direction. Catherine Francheville continued to support the endeavour spiritually and financially until her death on March 23rd, 1689. Retreats similar to that of Vannes were founded in Brittany, in Paris and in Angers. <br />
The work of Catherine Francheville fitted into the current of religious fervour that animated Brittany in the second half of the seventeenth century. Vannes was a place which was conducive to such initiatives, because of the presence of the very active Society of Jesus. Catherine Francheville was among the first to offer spiritual retreats for lay women. Her character and motivations leave more to guesswork, because unfortunately she did not leave a written record of her experiences. One may therefore imagine her anxious to offer to all women, regardless of their socio-cultural backgrounds, opportunities for sanctification that were identical to those proposed in secular world, which made her a pioneer, in her own way, of gender and social equality. Her goal was to offer her followers a teaching based on that offered to men by the Jesuits, who served her as a model and also as a guide. While many women were interested, it should nevertheless be noted that many of them belonged to a wealthy family. Finally, the originality of her work also lay in the fact that she always refused to opt for the traditional religious life, by entering the convent. It is comparable to similar projects that drove women to want to stay in the world, while carrying out a mission that integrated into the programme of the Catholic Reformation. However, many could not withstand the pressure of the ecclesiastical authorities who worked to convert them into religious communities, bound by the ordinary and enclosure vows. The issue of vows in the community Vannes would only arise after her death and led to the creation of the Congrégation des Filles de la Sainte Vierge Congregation [Congregation of the Daughters of Our Lady] of the Retreat in Vannes, still active in 2013. <br />
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(translated by [[Julie Robertson]])<br />
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== Unpublished sources ==<br />
• Archives départementales du Morbihan (France, Vannes), 70H1, Maison de la retraite des femmes de Vannes (1673-1832)<br />
• Archives départementales du Morbihan (France, Vannes), 93 J 1-1063, Château de Truscat en Sarzeau (1401-XXe siècle), Lettres patentes de Louis XIV pour l’établissement d’une retraite à Vannes, 1683 <br />
• Archives départementales du Morbihan (France, Vannes), 88-90 G, Clergé séculier - Officialité de Vannes (1454-1791), Attestation devant notaire de l’approbation de la construction d’une maison de retraite par Monseigneur de Vautorte, 1675<br />
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== Published sources ==<br />
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Champion, Pierre, La vie des fondateurs des maisons de retraite, monsieur de Kerlivio le Père Vincent Huby de la Compagnie de Jésus ; et mademoiselle de Francheville, Nantes, J. Marechal, 1698 –- Vie du Père Vincent Huby de la Compagnie de Jésus, de Mlle de Francheville, de Monsieur de Kerlivio, rééd. RP Watrigant, Lille, DDB, 1886, p. 167-211.<br />
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== Selected bibliography ==<br />
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• Broutin, Paul, ‘Francheville (Catherine de)’, Dictionnaire de spiritualité ascétique et mystique, t. 5, col. 1004-1007. <br />
• Butel, Fernand, L’éducation des Jésuites autrefois et aujourd'hui; Un collège breton (Vannes), Paris, Firmin-Didot, 1890, p. 529.<br />
• Héduit, Jacqueline and Théry, Gabriel Théry (pref.), Catherine de Francheville : sa vie (1620-1689), son œuvre : la retraite de Vannes: Initiatrice et fondatrice des retraites de femmes, Tours, Mame, 1957.<br />
• Théry, Gabriel, Catherine de Francheville, fondatrice à Vannes de la première maison de retraites de femmes : 1620-1674, t. I, 1620-1674. Famille, adolescence et première période des retraites de femmes ; t. II, 1674-1689. La Grande période de la Retraite, Tours, Mame, 1957.<br />
• Théry, Gabriel, ‘Catherine de Francheville, fondatrice à Vannes de la première maison de retraite de femmes’, Revue d'histoire de l'Église de France, vol.44, n°141, 1958, p. 163-167<br />
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== Weblink ==<br />
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• Site des sœurs de la retraite, avec des indications sur leur fonctionnement, leurs missions et leur histoire [2] [website of the retreat’s sisters, with some information on their management, missionary work and history].<br />
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== Reception ==<br />
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* « Cette maison est gouvernée par la Fondatrice, qui s’y est donnée elle-même ; et y travaille avec beaucoup de zèle et d’édification avec quelques autres Demoiselles d’une vertue reconnue en point nombreux, mais qui vivent en communauté par la permission de Monseigneur l’Evêque, et sous sa jurisdiction, et la conduite d’un Ecclésiastique, auquel mondit Seigneur a confié le soin de tout ce qui regarde cette maison » (Témoignage du Père Huby cité dans Gabriel Théry, ''Contribution à l'histoire religieuse de la Bretagne au XVIIe siècle'', 2, voir ''supra'', Choix bibliographique, p.69) <br/><br />
* « Fonder ce n’est pas seulement laisser à ses héritiers la possibilité de vivre, de subvenir aux frais d’une œuvre ; fonder c’est aussi laisser en héritage sa volonté, léguer son esprit et transmettre son idéal. En fondant sa Congrégation, Catherine de Francheville devenait, par le fait même, la Mère de ses Filles en leur laissant la possibilité de maintenir et de développer l’idéal pour lequel elle avait elle-même vécu » (Gabriel Théry, ''Contribution à l'histoire religieuse de la Bretagne au XVIIe siècle''. 2, voir ''supra'', Choix bibliographique, p.66)<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Catherine_FradonnetCatherine Fradonnet2017-11-21T10:46:42Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Catherine Fradonnet<br />
| title(s)= <br />
| spouses = <br />
| also known as = Dame Desroches<br />
| birth date = 1542<br />
| death = 1587<br />
| briquet = oui<br />
| mouhy = oui<br />
| hilarion = oui<br />
| online = <br />
}}<br />
== Entry by [[Anne R. Larsen]], 2004 ==<br />
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Les Dames des Roches, mother and daughter, both grew up in a provincial bourgeois , humanist environment. Born in Poitiers, they died in the area on 30 November 1587, in the midst of the plague. According to their cousin Scévole Sainte-Marthe, they ‘wished nothing more passionately than to live and die together’ (Praise of illustrious men, see infra, f.341). Madeleine Neveu, who owed the name ‘des Roches’ to property belonging to her family, was born around 1520. We know very little about her education. In the words of Joseph Justus Scaliger, she was ‘the most learned person to know a language [Latin], who is in Europe’ (quoted by G. Diller, Dames des Roches, see infra, ‘bibliographic choice’, p.13). Around 1539, she married the barrister André Fradonnet. Of their three children born between 1540 and 1547, only Catherine survived infancy. Around 1550, Madeleine remarried to François Eboissard, Lord of The Villée, lawyer in the presidial court in Poitiers. After having assured a comfortable life for his wife and daughter, he died in 1558. Madeleine, who dedicated herself to the education of her daughter, very soon sparked in her ambitions of literary glory. Catherine mastered Latin and the Italian language. She translated several Latin texts, including two unpublished translations, the ‘symbols’ of Pythagoras and the ‘Rape of Proserpine’ by Claudian. During the years between 1560-1570, the Dames des Roches experienced legal difficulties, aggravated by the partial destruction of their properties during the civil wars. Around 1570, they founded a literary circle, following the example of the Parisian elites, and composed works whose subjects were related to various facts and events linked to this circle. During the visit of the Court to Poitiers, in the summer 1577, their desire to be better known led them to compose poems in honour of Henri III, Louise de Lorraine and Catherine de Medici. It was probably also at this time that Catherine composed her ‘Masquerade of the Amazons’ and ‘Song of the Amazons’, this myth being one of the favourite themes for entertainment at Court. <br />
Les Dames des Roches published these poems in the first edition of their works, with the Parisian bookseller Abel l’Angelier. This edition was quickly followed by a second, with the same texts and the addition of an harangue ‘To the King’ , six sonnets by Madeleine, as well as ‘An act of the tragicomedy of Tobit’, six sonnets and song written by Catherine. The reputation of the two scholars was confirmed vibrantly during the Grands Jours de Poitiers from September, 10th to December, 18th 1579, when the Parisian parliamentarians attended their salon. During a visit by Étienne Pasquier and Antoine Loisel, lawyers to the king, Pasquier glimpsed a flea on Catherine’s breast, and she suggested that they both write a poem in tribute to this flea. Their poems headed the famous collective work of La Puce de Madame des Roches [The Flea of Madame des Roches], published three years later in Paris and reprinted the following year. There followed two other volumes by the ladies from Poitou, Secondes oeuvres and Missives.<br />
Madeleine and Catherine des Roches encouraged women to write and especially to ‘[produce] a book’, in the words of Evelyne Berriot-Salvadore (‘The problematic history ...’, see below, p.13). They often reflected on the obstacles facing women who dared to publish. Thus, Madeleine des Roches replied to ladies who advised her the ‘silence, ornament of women [...] that it might well prevent shame, but not increase honour’ (Works, p.79-80) . So again, Catherine claims, through her vilified heroine Agnodice, women's right to intellectual ventures. Catherine’s poetics of love also revealed a new spirit of protest. In her love sonnets and her dialogue between Sincero and Charity (Oeuvres, p. 251-288), she expressed deep scepticism towards the arguments justifying the fulfilment of male desire. It is therefore not surprising that in real life, she, like Charity, rejected passion and marriage to devote herself to her writing. <br />
Enthusiastic followers of Ronsard, Dames des Roches experimented with all genres of poetry; they published dialogues, letters, a tragi-comedy, as well as translations. Favourite genres for Madeleine were hexa-, hepta- or octosyllabic odes, and sonnet in decasyllabics or in alexandrines; sobriety and regularity of form characterise her verses. Those by Catherine reveal a wide variety of genres that especially include the sonnet, song, dialogue and narrative poem. Mother and daughter were the first women to publish an authentic correspondence, although reworked, for publication. <br />
After a last edition of Oeuvres and Secondes Oeuvres published in Rouen in 1604, the writings of the Dames des Roches were more or less lost into oblivion. They have however been highly praised in historiographical works throughout the centuries for the strength of their union and for having retained the ‘modesty of their sex’. It is only recently that they have received special attention. They are often cited in current debates on the relationship between ‘female authors’ and literary creation in the Renaissance, as well as on the influence of their salon on the socio-cultural and literary history of France.<br />
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(translated by [[Julie Robertson ]])<br />
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== Works ==<br />
1578 : Histoire et Amours pastoralles de Daphnis et de Chloé escrite premierement en grec par Longus et maintenant mise en françois. Ensemble un debat judiciel de Folie et d'Amour, fait par dame L.L.L.[Loyse Labé Lyonnoise].Plus quelques vers françois, lesquels ne sont pas moins plaisans que recreatifs, par M.D.R., Poictevine [Madame des Roches], Paris, Jean Parent (These verses are in fact l' ‘Hymne de l'Eau à la Roine’ [‘Hymn to the Queen’s water’] by Catherine des Roches).<br />
- 1578 : Les Oeuvres de Mes-dames des Roches de Poetiers, Mere et Fille, Paris, Abel L'Angelier.<br />
- 1579 : Les Oeuvres de Mes-dames des Roches de Poetiers, Mere et Fille. Seconde edition, corrigée et augmentée de la Tragi-comedie de Tobie et autres oeuvres poétiques, Paris, Abel L'Angelier -- Les Oeuvres, ed. Anne R. Larsen. Genève, Droz, 1993.<br />
- 1579 : Eleven poems by dames Des Roches, in La Puce de Madame des Roches. Qui est un recueil de divers poemes Grecs, Latins et François, composez par plusieurs doctes personnages aux Grands Jours tenus à Poitiers l'an M. D. LXXIX, Paris, Abel L'Angelier, 1582.<br />
- 1581-1582 : Deux dialogues: le premier traicte de Placide et Severe, le deuxiesme traicte d'Iris et Pasithée, in Les Secondes oeuvres..., see infra.<br />
- 1583 : Les Secondes oeuvres de Mes-dames des Roches de Poictiers, Mere et Fille, Poictiers, Nicolas Courtoys ( including nine poems from the previous collection) -- Les Oeuvres, ed. Anne R. Larsen, Genève, Droz, 1998.<br />
- 1586 : Les Missives de Mes-dames des Roches de Poitiers, Mere et Fille, avec le Ravissement de Proserpine prins du Latin de Clodian. Et autres imitations et meslanges poëtiques. Paris, Abel L'Angelier -- Les Missives, ed. Anne R. Larsen, Genève, Droz, 1999.<br />
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<br />
== Selected bibliography ==<br />
<br />
Berriot-Salvadore, Evelyne. Les Femmes dans la société française de la Renaissance. Genève, Droz, 1990, p.455-463.<br />
- Id. ‘La Problématique histoire des textes féminins’, in Jean-Philippe Beaulieu and Hannah Fournier (eds.), Femmes et textes sous l'Ancien Régime: ouverture en kaléidoscope, Atlantis, 19, 1993, p.8-15.<br />
- Diller, George. Les Dames des Roches. Étude sur la vie littéraire à Poitiers dans la deuxième moitié du XVIe siècle. Paris, Droz, 1936.<br />
- Larsen, Anne R. ‘La réfléxivité dans les dialogues de Catherine des Roches (1583)’, in Jean-Philippe Beaulieu and Diane Desrosiers-Bonin (eds.), Dans les miroirs de l'Écriture. La réfléxivité dans les textes des femmes écrivains sous l'Ancien Régime. Montréal, Université de Montréal, 1998, p.61-71.<br />
- Yandell, Cathy. Carpe Corpus. Time and Gender in Early Modern France. Newark, University of Delaware Press, 2000, p.175-211.<br />
<br />
<br />
== Selected bibliography of images ==<br />
<br />
Anonymous. Les Dames des Roches (18th-century engraving). Bibliothèque Nationale (Estampes collection Laruelle, t.106).<br />
- Anonymous. Catherine des Roches (18th-century engraving). Bibliothèque Nationale (Estampes collection Laruelle, t.106).<br />
<br />
<br />
== Reception ==<br />
<br />
- «Magdeleine Neveu, Dames DES ROCHES, en Poictou, mère de Catherine des Roches, toutes deux si doctes et si sçavantes, que la France peut se vanter les ayant engendrées, d'avoir produit en elles les deux perles de tout le Poictou, qui est une région abondante en toutes choses, et sur-tout en personnes d'esprit, entre lesquelles celles-ci doivent obtenir le premier rang pour leur sçavoir.» (François de La Croix du Maine et Antoine du Verdier, ''Les Bibliothèques'' [1584,1585], Paris, Saillant et Nyon, 1772, t. II, p.71).<br /><br />
- (à propos de Catherine des Roches) «Je ne vis jamais esprit si prompt ny si rassis que le sien. C'est une Dame qui ne manque point de response: et neantmoins il ne sort d'elle aucun propos qui ne soit digne d'une sage fille. Brief, je vous pleuvis sa maison pour une vraye escole d'honneur [...].» (Étienne Pasquier, ''Les Lettres'', Paris, Abel l'Angelier, 1586, f.192v).<br /><br />
- (à propos de Madeleine des Roches) «Ce nom est de si grande réputation non seulement en France mais encore par toute l'Europe polie qu'il semble porter son Eloge avec lui-même si bien qu'en le proférant ce n'est pas tant proférer un nom vertueux que le nom de la même vertu» (Guillaume Colletet, ''Vies des poetes François'' [v.1650], BNF, ms NAF 3073, f.383).<br /><br />
- «[...] En effect la maison de ces deux illustres Dames estoit à Poitiers, une academie d'honneur, où se trouvoient tous les jours plusieurs excellents hommes, et où tous ceux qui faisoient profession des belles lettres estoient reçeus avec caresse, et avecque joye. Et l'on peut dire en verité, que pas un n'y estoit introduict, pour docte et pour poly qu'il fust, qu'il n'en sortist avec plus de doctrine et plus de politesse.» (Scévole de Sainte Marthe, ''Eloges des Hommes illustres'', Paris, Antoine de Sommaville, 1644, p.340).<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Marie_ForestierMarie Forestier2017-11-21T10:37:23Z<p>Dubois: </p>
<hr />
<div>{{Infobox Siefar<br />
| image = <br />
| fr = Marie Forestier<br />
| title(s)= <br />
| spouses = <br />
| also known as = Mother Marie of Saint-Bonaventure-of-Jesus<br />
| birth date = 1615<br />
| death = 1698<br />
| online = <br />
}}<br />
== Entry by [[Julie Roy]], 2005 ==<br />
<br />
Marie Forestier was born in Dieppe around 1615. We do not know the identity of her parents. At age eight, she was placed as a boarder at the religious hospital in her hometown, where she professed her faith nine years later. In 1634, the community hospital of Dieppe received a young native from Canada, sent to France by the Jesuit missionaries to complete her education, and probably to encourage the nuns to participate in missions to New France. The presence of the young girl was probably a major incentive for the religious hospital of Dieppe in their moves to build a hospital in the New World. With the support of the mother Madeleine de St. Joseph, a Carmelite in Paris, the Dieppe nuns managed to convince the Duchess of Aiguillon, the niece of Cardinal Richelieu, to finance the founding of the Hôtel-Dieu de Québec. <br />
On the 4 May 1639, four years after the signing of the contract of foundation (1635), Marie Forestier de St. Bonaventure de Jesus, who was only 22 years, Marie Guenette de St. Ignatius and Anne Le Cointre de St. Bernard, all three nuns in Dieppe, sailed for the New World. They were accompanied by three Ursulines, Marie Guyart de l'Incarnation and secular founder Madeleine de la Peltrie. They would establish a school in Canada. After a rough crossing, the crew docked in Quebec on the 1st August 1639. Upon arrival, the nuns engaged in the construction of their monastery and learn Algonquin from the Jesuit Priest Paul Lejeune. Once a room was ready to receive patients, they took in several Indians victims of smallpox. On the death of Marie Guenette in 1645, Marie Forestier becomes Mother Superior. She held this post six times, in addition to her commitment to the mission of the hospital community. These responsibilities made her one of the most important founders of the Hôtel-Dieu. From 1656 Marie Forestier was involved in the conflict between Jeanne Mance, secular founder of the first hospital in Ville-Marie (Montreal) and religious authorities of the country. François de Laval, Bishop of Quebec wished to entrust the foundation of Montreal to the care of nuns of the Hôtel-Dieu de Québec. Marie Forestier sent two nuns in the autumn of 1658. Jeanne Mance preferred the nuns of La Flèche to them, while holding onto the administration of her foundation. Anxious regarding sound accounting, Marie Forestier St. Bonaventure was also the originator of the distinction between the property of the Hôtel-Dieu de Québec and those reserved for the poor that the community had taken under its wing, a decision approved by François de Laval in 1664. First secretary of the community hospital, Marie Forestier was then responsible for the drafting of the correspondence of establishment in Quebec. On 20 October 1667, she signed a circular letter, published in Paris by Sébastien Cramoisy following the year in which she asked for reinforcements for her community and a list of essential items that hospital hoped to receive from France. At the request of her fellow-nuns, she wrote the first annals of the community, a source which was unfortunately destroyed in a fire in 1755. In the early eighteenth century, the mothers of St. Ignatius and St. Helena used it to trace a short history of the establishment of the Hôtel-Dieu de Québec, published in France in 1751 under the title of History of the Hôtel-Dieu de Québec. It recounts, among other things, the story of the voyage and the establishment of hospitals in Quebec, written by Marie Forestier. The mother of St. Bonaventure died at the Hôtel-Dieu de Québec on 25 May 1698, after a long life devoted to the mission in Canada and to service to patients. <br />
Marie Forestier has not enjoyed the fame of Marie de l'Incarnation. She came out of the shadows in the nineteenth century, when historians became interested in the early religious foundations of Canada, but has been forgotten since. <br />
<br />
<br />
(translated by [[Julie Robertson ]])<br />
<br />
== Works ==<br />
<br />
- 1668: Lettre de la Révérende Mère Supérieure [Marie de Saint-Bonaventure de Jésus] des Religieuses hospitalières de Kébec en la Nouvelle-France, du 20 octobre 1667, à M. Bourgeois de Paris, Paris, Sébastien Cramoisy, 1668, 12 p. (This letter, published as a leaflet, was included by Cramoisy in some copies of Relation de François Le Mercier, Relation de ce qui s'est passé de plus remarquable aux missions des peres de la Compagnie de Jesus, en la Nouvelle France, aux années mil six cens soixante-six & mil six cens soixante-sept: envoyée au R.P. Jacques Bordier, provincial de la province de France, Paris, Sebastien Cramoisy, & Sebastien Mabre-Cramoisy, imprimeurs ordinaires du roy, 1668. These copies of La Relation were for the benefactors of the religious hospitals in France).<br />
<br />
<br />
== Selected bibliography ==<br />
<br />
- Casgrain, Henri-Raymond, Histoire de l'Hôtel-Dieu de Québec, Québec, s. n., 1878.<br />
- Juchereau de Saint-Ignace, Jeanne-Françoise and Regnard Duplessis de Sainte-Hélène, Marie-André, Histoire de l'Hôtel-Dieu de Québec, Montauban, Jérôme Legier imprimeur, 1751 – Re-edited under the title Annales de l'Hôtel-Dieu de Québec, Albert Jamet (ed.), Québec, Hôtel-Dieu de Québec, 1939.<br />
- Pelletier, Jean-Guy, ‘Marie Forestier’, in Dictionnaire biographique du Canada/ Canadian Dictionary of Canadian Biography, Sainte-Foy et Toronto, Presses de l'Université Laval and Toronto University Press, t.1, 1966, p.318. <br />
- Pelletier, Jean-Guy, ‘Forestier (Marie)’, in Dictionnaire d'Histoire et de Géographie ecclésiastiques, t.17, 1971, col.1042-1043.<br />
- Deslandres, Dominique, ‘Femmes missionnaires en Nouvelle-France. Les débuts des ursulines et des hospitalières à Québec’, in La religion de ma mère. Les femmes et la transmission de la foi, Jean Delumeau (éd.), Paris, Cerf, 1992, p.209-224.<br />
<br />
<br />
== Selected bibliography of images ==<br />
<br />
<br />
<br />
== Reception ==<br />
- «L'année suivante Dieu nous visita encore par la mort de deux de nos Religieuses; la premiere fut la Mere Marie Forestier de Saint Bonaventure de Jésus, qui mourut le 25. De May 1698. Agée de 82. Ans, elle en avoit 74. De Religion: étant entrée dès l'age de 8 ans dans un Couvent, &amp; n'ayant jamais été exposée aux dangers du monde, dont elle avoit toujours eu un grand éloignement; c'étoit une de nos trois premieres Meres venues de France, pour fonder notre Hôtel-Dieu; elle succeda à la Mere Guenet de Saint-Ignace dans la superiorité &amp; elle a exercé cette charge 21 an dans différens triennaux: c'est elle à qui Dieu fit voir l'entrée de la Mere Saint Augustin au Ciel, il lui donna connoissance de plusieurs choses cachées, &amp; elle recevoit des graces très singulieres de sa divine bonté; il ne se pouvoit rien ajoûter à la charité, à la douceur et au zele avec lequel elle servoit les pauvres; elle étoit naturellement bienfaisante, affective et accommodante, suportant les foiblesse du prochain avec une grande patience, aimant beaucoup les jeunes Religieuses qui se portoient au bien, les traitant avec une cordiale honnêteté, &amp; gagnant plusieurs filles à Dieu par l'exemple de ses vertus, quoique son humilité lui fit cacher avec soin tout ce qui pouvoit lui faire honneur: elle a travaillé infatigablement pour l'établissement de ce Monastère; &amp; Notre Seigneur a tellement beni ses soins &amp; ses prieres, qu'elle a vû cette maison florissante; nous devons par reconnaissance la cherir, l'estimer, en conserver le souvenir: son grand âge avoit affoibli son esprit, elle etoit tombée dans l'enfance; mais la Sainte Habitude de la vertu d'obeïssance qu'elle avait contractée, la rendit si soumise, que quand elle demandoit quelque chose qu'on ne jugeois pas lui devoir accorder, celle qui avoit soin d'elle n'avoit qu'à lui dire notre Mere ne le veut pas; c'étoit assez pour qu'elle n'en temoignât plus aucune envie &amp; qu'elle demeurât paisible, elle avoit encore dans sa grande vieillesse l'air du visage fort agreable, &amp; les Sauvages l'avoient toujours appellée la belle, la bonne, la gentille» ([Juchereau de La Ferté de Saint-Ignace, Jeanne-Françoise et Marie-André Regnard Duplessis de Sainte-Hélène], ''Histoire de l'Hôtel-Dieu de Québec'', Montauban, Jérôme Legier imprimeur, 1751, p. 113-114).<br />
<br />
== Web links ==<br />
Pelletier, Jean-Guy, ‘Marie Forestier’, Dictionnaire biographique du Canada en ligne/ Canadian Dictionary of Canadian Biography on Line<br />
http://www.biographi.ca/FR/ShowBio.asp?BioId=34346%20<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Gertrude_of_NivellesGertrude of Nivelles2017-11-21T10:27:22Z<p>Dubois: Created page with "{{Infobox Siefar | image = | fr = Gertrude de Nivelles | title(s)= Abbess of Nivelles | spouses = | also known as = Saint Gertrude of Nivelles | birth date = About 625 | de..."</p>
<hr />
<div>{{Infobox Siefar<br />
| image = <br />
| fr = Gertrude de Nivelles<br />
| title(s)= Abbess of Nivelles<br />
| spouses = <br />
| also known as = Saint Gertrude of Nivelles<br />
| birth date = About 625<br />
| death = 659<br />
| online = <br />
}}<br />
== Entry by [[Noëlle Deflou-Leca]],2006 ==<br />
<br />
Daughter of Pépin the 1st of Landen and Itte, Gertrude was born between March 18th, 625 and March 16th, 626. Her father, mayor of the palace of Austrasia until 629, was very close to Dagobert 1st. ‘Urged by a secular ambition and the desire to bind a friendship between both families’ (as stated in Vie de sainte Gertrude written around 670), he planned, with the support of the king, to marry his daughter to the son of the Duke of Austrasia. Consulted with her mother on the prospect of this alliance, the young lady categorically refused this match and expressed her intention to dedicate her life to Christ. Raised, as was the custom, by her mother, she followed her to her widow’s retreat after Pépin’s death in 640. Mother and daughter settled in Nivelles, one of the family estates located in Brabant, in order to conduct a pious life. Encouraged by the missionary bishop Amand, Itte decided, around 648-649, to establish a monastery on her estate and to take vows. Austrasian aristocrats tried to oppose the project by forcing Gertude to marry. She then received the habit with her companions, and her mother Itte entrusted her with abbatial duties in the monastery.<br />
<br />
Until her death (652), Itte helped Gertrude in the management of the monastery. They built a network with Rome and England by sending emissaries to obtain relics and bring back works for monastic education. Not long after 650 two Irish monks, Feuillen and his brother Ultain (or Ultan) arrived at Nivelles. Likely at the monk’s request, Gertrude and Itte decided to welcome, next to the women’s abbey, a male community. Thus, they had established Nivelles as a joint monastery which was to be soon under the sole authority of the abbess. After the approval of her son Grimoald, Itte gave to both Irish men a land in Fosses, not far from Nivelles, to build another monastery managed by Ultain. The bonds between Fosses and Nivelles remained close: Feuillen regularly went to Nivelles to celebrate mass and meet both communities. Returning home on the road after one of his visits, he and his companions were murdered (October 31st, 655). Gertrude had a sample of his relics brought back before the return of his body to Fosses. This gesture showed her eagerness to promote the cult of saint Feuillen in Nivelles. Shortly after this ordeal, Gertrude resigned, leaving her post to her niece Vulfetrude and dedicating herself to prayers. According to her Vita, she died on March 17th, 659, St Patrick’s Day, in accordance with Ultain’s prediction. Stripped of her abbatial insignia, she had chosen to lay in a simple monastic dress in the Saint-Pierre church in Nivelles.<br />
<br />
The cult of Gertrude, known as a saint from the beginning of her death, was performed throughout the whole area of Brabant. Two accounts, one written around 691 and another one around 783, reported miracles that allegedly took place through contact with her relics, such as healings, the revival of a drowned child, and the extinction of a fire, etc. During processions, her relics were carried in a silver shrine made after 1272; most of it was destroyed in May 1940. In the 11th century, Gertrude became a patron saint for travellers. The custom of drinking a glass of wine in honor of the saint to obtain her protection during the trip started then and remained in use until the fifteenth century in the Netherlands and in Germany. Celebrated at the very beginning of Spring (March 17th), Gertrude became, from the fifteenth century, more specifically the patron saint of gardeners who called upon her protection against the invasion of rodents. She is often displayed carrying a cross and surrounded by rats and mice.<br />
<br />
As Burgondofara in Faremoutiers, Aldegonde in Maubeuge or Clotsende in Marchiennes, Gertrude bears witness to the infatuation of aristocratic Frank families with monastic foundations which from the sixth century onwards had been leading to the rooting of Christianity and to the development of religious power among the upper classes. Her abbey enjoyed a process of secularisation, perhaps starting in the ninth century, and at the latest during the twelfth century. Well into the eighteenth century, the noble chapter of the canonesses in Nivelles would celebrate with grandeur the memory of its famous creator and of her prestigious affiliation. Today, she is presented as a secular canoness.<br />
<br />
<br />
(translated by [[Martine Sauret ]])<br />
<br />
<br />
== Selected bibliography of images ==<br />
<br />
- 12**: anonymous, stained-glass window in Klosterneuburg abbey (Austria)<br />
- 13**: anonymous, wood sculpture, Köln, Schnügten Museum<br />
1470: anonynous, alterpiece of Saint Gertrude, Lübeck Museum<br />
-15**: anomymous, Gertrude de Nivelles, Frontispiece of the Register of the Confraternity of Saint-Gertrude in Kuringen – Bibliotheca sanctorum, VI, Rome...<br />
<br />
<br />
<br />
__FORCETOC__<br />
{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Gertrude_de_NivellesGertrude de Nivelles2017-11-21T10:25:16Z<p>Dubois: Created page with "{{Infobox Siefar | image = | fr = Gertrude de Nivelles | title(s)= Abbess of Nivelles | spouses = | also known as = Saint Gertrude of Nivelles | birth date = About 625 | de..."</p>
<hr />
<div>{{Infobox Siefar<br />
| image = <br />
| fr = Gertrude de Nivelles<br />
| title(s)= Abbess of Nivelles<br />
| spouses = <br />
| also known as = Saint Gertrude of Nivelles<br />
| birth date = About 625<br />
| death = 659<br />
| online = <br />
}}<br />
== Entry by [[Noëlle Deflou-Leca]],2006 ==<br />
<br />
Daughter of Pépin the 1st of Landen and Itte, Gertrude was born between March 18th, 625 and March 16th, 626. Her father, mayor of the palace of Austrasia until 629, was very close to Dagobert 1st. ‘Urged by a secular ambition and the desire to bind a friendship between both families’ (as stated in Vie de sainte Gertrude written around 670), he planned, with the support of the king, to marry his daughter to the son of the Duke of Austrasia. Consulted with her mother on the prospect of this alliance, the young lady categorically refused this match and expressed her intention to dedicate her life to Christ. Raised, as was the custom, by her mother, she followed her to her widow’s retreat after Pépin’s death in 640. Mother and daughter settled in Nivelles, one of the family estates located in Brabant, in order to conduct a pious life. Encouraged by the missionary bishop Amand, Itte decided, around 648-649, to establish a monastery on her estate and to take vows. Austrasian aristocrats tried to oppose the project by forcing Gertude to marry. She then received the habit with her companions, and her mother Itte entrusted her with abbatial duties in the monastery.<br />
<br />
Until her death (652), Itte helped Gertrude in the management of the monastery. They built a network with Rome and England by sending emissaries to obtain relics and bring back works for monastic education. Not long after 650 two Irish monks, Feuillen and his brother Ultain (or Ultan) arrived at Nivelles. Likely at the monk’s request, Gertrude and Itte decided to welcome, next to the women’s abbey, a male community. Thus, they had established Nivelles as a joint monastery which was to be soon under the sole authority of the abbess. After the approval of her son Grimoald, Itte gave to both Irish men a land in Fosses, not far from Nivelles, to build another monastery managed by Ultain. The bonds between Fosses and Nivelles remained close: Feuillen regularly went to Nivelles to celebrate mass and meet both communities. Returning home on the road after one of his visits, he and his companions were murdered (October 31st, 655). Gertrude had a sample of his relics brought back before the return of his body to Fosses. This gesture showed her eagerness to promote the cult of saint Feuillen in Nivelles. Shortly after this ordeal, Gertrude resigned, leaving her post to her niece Vulfetrude and dedicating herself to prayers. According to her Vita, she died on March 17th, 659, St Patrick’s Day, in accordance with Ultain’s prediction. Stripped of her abbatial insignia, she had chosen to lay in a simple monastic dress in the Saint-Pierre church in Nivelles.<br />
<br />
The cult of Gertrude, known as a saint from the beginning of her death, was performed throughout the whole area of Brabant. Two accounts, one written around 691 and another one around 783, reported miracles that allegedly took place through contact with her relics, such as healings, the revival of a drowned child, and the extinction of a fire, etc. During processions, her relics were carried in a silver shrine made after 1272; most of it was destroyed in May 1940. In the 11th century, Gertrude became a patron saint for travellers. The custom of drinking a glass of wine in honor of the saint to obtain her protection during the trip started then and remained in use until the fifteenth century in the Netherlands and in Germany. Celebrated at the very beginning of Spring (March 17th), Gertrude became, from the fifteenth century, more specifically the patron saint of gardeners who called upon her protection against the invasion of rodents. She is often displayed carrying a cross and surrounded by rats and mice.<br />
<br />
As Burgondofara in Faremoutiers, Aldegonde in Maubeuge or Clotsende in Marchiennes, Gertrude bears witness to the infatuation of aristocratic Frank families with monastic foundations which from the sixth century onwards had been leading to the rooting of Christianity and to the development of religious power among the upper classes. Her abbey enjoyed a process of secularisation, perhaps starting in the ninth century, and at the latest during the twelfth century. Well into the eighteenth century, the noble chapter of the canonesses in Nivelles would celebrate with grandeur the memory of its famous creator and of her prestigious affiliation. Today, she is presented as a secular canoness.<br />
<br />
<br />
(translated by [[Martine Sauret ]])<br />
<br />
<br />
== Selected bibliography of images ==<br />
<br />
- 12**: anonymous, stained-glass window in Klosterneuburg abbey (Austria)<br />
- 13**: anonymous, wood sculpture, Köln, Schnügten Museum<br />
1470: anonynous, alterpiece of Saint Gertrude, Lübeck Museum<br />
-15**: anomymous, Gertrude de Nivelles, Frontispiece of the Register of the Confraternity of Saint-Gertrude in Kuringen – Bibliotheca sanctorum, VI, Rome...<br />
<br />
<br />
<br />
__FORCETOC__<br />
{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Claudine-Alexandrine_Gu%C3%A9rin_de_TencinClaudine-Alexandrine Guérin de Tencin2017-11-20T14:00:27Z<p>Dubois: Created page with "{{Infobox Siefar | image = | fr = Claudine-Alexandrine Guérin de Tencin | title(s)= Marquise de Tencin, Baronne de Saint-Martin de l'Isle de Ré | spouses = | also known a..."</p>
<hr />
<div>{{Infobox Siefar<br />
| image = <br />
| fr = Claudine-Alexandrine Guérin de Tencin<br />
| title(s)= Marquise de Tencin, Baronne de Saint-Martin de l'Isle de Ré<br />
| spouses = <br />
| also known as = Madame de Tencin<br />
| birth date = 1681<br />
| death = 1749<br />
| boudier = oui<br />
| briquet = oui<br />
| riballiercosson = oui<br />
| online = <br />
}}<br />
== Entry by [[Marie-Pierre Legrand]], ==<br />
<br />
Born on in Grenoble the 27th of April 1682, youngest member of a family who were part of the ‘Nobility of the Robe’, Claudine-Alexandrine Guérin de Tencin was, as such, destined for the cloister. <br />
Beautiful, lively and intelligent, she showed herself to be determined enough to break the vows she was forced to make, asserting to her father and before witnesses her refusal to become a nun and to join her elder sister Mme de Ferriol in Paris. To make her way in the world, she needed to make her fortune: she proved to be a very wise businesswoman and a fierce speculator. Associated with Law’s financial reform, she set up a business on rue Quincampoix, with, among others, her brother Pierre (cardinal-to-be), the president Hénault and Chevalier Destouches, with whom she had a son, d’Alembert, the famous mathematician. She abandoned him the day after his birth (1717). In 1720, she succeeded in profiting from Law’s rock-bottom bankruptcy and in substantially increasing her fortune. At the same time, she attached the greatest importance to encouraging her brother Pierre to pursue an ecclesiastical carreer. She herself became Cardinal Dubois’ mistress, muse and spy, and would remain so until his death in 1723. In 1726, Charles-Joseph de la Fresnaye, one of her lovers, found himself very deep in debt, and his debtors included Mme de Tencin. He believed that he could salvage the rest of his fortune by placing it lawfully under the name of Mme de Tencin, who kept it to herself. La Fresnaye committed suicide at her home, leaving behind a note in which he accused her of intending to assassinate him. Mme de Tencin was imprisoned in the Bastille. The scandal and the anguish caused by this sinister affair damaged her reputation and her health. However, she was released from prison, having been proven innocent and been appointed the holder of La Fresnaye’s assets, the transfer of which was deemed to be in order.<br />
With her brother appointed Archbishop of Embrun and a supporter of the Jesuit community, she took an active interest in ultramontane circles, targeting Jansenists, She was equally interested in the Affair of the Council of Embrun, which saw her brother pitted against the elderly bishop Jean Soanen in 1727. Cardinal Dubois’s successor Fleury, infuriated by her conspiracy, exiled her briefly from Paris in June 1730. She was soon pardoned, but had to promise not to meddle in public affairs any more. In 1733, after Madame de Lambert’s death, she welcomed regular visitors to the late hostess’ salon into her home, including Fontenelle, Montesquieu, Marivaux, Piron, Duclos and physicists Mairan or Réaumur. At the same time, she published her first two novels anonymously, namely Les Mémoires du comte de Comminge and Le siège de Calais, which, in the first instance, was attributed to her nephew, Pont de Veyle. She continued to work, albeit more discretely, to ensure that her brother, who regained the favour of Fleury in 1736, was promoted to the Cardinalate. Unable as a woman to directly undertake business ventures, she pushed other women into the arms of Louis XV, and, thanks to the duchesse de Châteauroux, at last she enabled her brother to be made Cardinal in 1740. <br />
In 1742, she exerted her full influence to ensure that Marivaux was elected as a member of the Académie Française. But, with Fleury’s death in 1743, as well as that of Mme de Châteauroux in the following year, Mme de Tencin lost the support she found at Court and was unsuccessful in her attempt to ensure that her brother took Fleury’s place as Prime Minister of France. So, she devoted herself entirely to her salon habitués, most notably Helvétius and Marmontel, whom she affectionately called her ‘menagerie’. In 1747, she wrote a final novel: Les malheurs de l’amour. <br />
Mme de Tencin died in Paris on December, 8th 1749, deeply missed by her friends and in particular by Marivaux. Vilified for her taste for intrigue and, above all, her way of challenging men on their own terrain, she was all at once a business woman, a skilled political actor, a novelist and an intellectual. Marivaux painted a very beautiful and sensitive portrait of her in his portrayal of Mme Dorsin in his unfinished novel La Vie de Marianne.<br />
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(translated by [[Dominique Mason]])<br />
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== Works ==<br />
<br />
* 1735 : ''Mémoires du comte de Comminge'', La Haye, chez Jean Néaulme (published under the names of Pont de Veyle, Mme de Tencin and d’Argental) -- éd. Michel Delon, Paris, Desjonquères, 1996.<br />
* 1739 : ''Le siège de Calais'', La Haye, chez Jean Néaulme -- éd. Pierre-Jean Rémy, Paris, Desjonquères, 1983.<br />
* 1747 : ''Les malheurs de l’amour'', Amsterdam, sn (published under the names of Mme de Tencin and Pont de Veyle) -- éd. Erik Leborgne, Paris, Desjonquères, 2001.<br />
* ''Anecdotes de la cour et du règne d’Edouard II, roi d’Angleterre'', Paris, chez Pissot, 1776 (the bookseller indicates that the third and last part was written by Mme Elie de Beaumont).<br />
* ''OEuvres complètes'', published by Delandine, Amsterdam/Paris, rue et hôtel Serpente, 1786, 7 vol.<br />
* ''Correspondance du Cardinal de Tencin et de Mme de Tencin, sa soeur, avec le duc de Richelieu, sur les intrigues de la cour de France depuis 1742 jusque en 1757...'', published by J. B. de La Borde avec la coll. de Soulavie, according to Barbier, sl, sn, «Collection des mémoires historiques du règne de Louis XV», 1790 -- ''Letters of Madame de Tencin and the cardinal de Tencin to the duc de Richelieu'', ed. Johnston, Paris, Editions Mazarine, 1967.<br />
* ''Lettres de Mmes de Villars, de La Fayette, de Tencin, de Coulanges, de Ninon de L'Enclos et de Mlle Aïssé, accompagnées de notices biographiques, de notes explicatives et de la Coquette vengée par Ninon de L'Enclos'', Paris, L. Collin, 1806, 3 vol.<br />
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Previously attributed to Mme de Tencin: <br />
* ''Histoire d’une religieuse par elle-même, récit publié anonymement dans la Bibliothèque Universelle des Romans en mai 1786'', à Paris (il semblerait aujourd’hui que ce texte ait été écrit par Bastide).<br />
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== Selected bibliography ==<br />
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* Dulmet, Florica, «L’Amour, la politique, l’esprit, tiercé d’une femme libre, Madame de Tencin», ''Ecrits'', 415, juillet-août 1981, p.7-104. <br />
* Jones, Shirley, «Madame de Tencin: An Eighteenth-Century Woman Novelist», dans ''Woman and Society in Eighteenth-Century France, Essays in Honour of John Stephenson Spink'', dir. Eva Jacobs et al., Londres, The Athlone Press, 1979, p.207-217.<br />
* Masson, Pierre-Maurice, ''Une Vie de femme au XVIIIe siècle: Madame de Tencin (1682-1749)'', 3e édition, augmentée et corrigée, Genève, Slatkine, 1970 [Paris, Hachette, 1910].<br />
* Sareil, Jean, ''Les Tencin. Histoire d'une famille au XVIIIe siècle'', Droz, Genève, 1969.<br />
* Sartori, Eva-Maria, «Tencin», dans ''French Women Writers. A Biobibliographical Source Book'', dir. Eva Maria Sartori et Dorothy Wynne Zimmermann, New York, Westport/London, Greenwood Press, 1991, p.473-483.<br />
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== Selected bibliography of images ==<br />
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* 1er quart XVIIIe du siècle: Jean Guynier, dit Gueynier (attribué à), ''Portrait présumé de Madame de Tencin'' (huile sur toile, 77 x 62 cm), Grenoble, Musée dauphinois -- [http://www.culture.gouv.fr/documentation/joconde/fr/pres.htm].<br />
* XVIIIe siècle: Anonyme (d'après Jacques André Joseph Aved), P''ortrait présumé de Mme de Tencin vieillissante'' (huile sur toile, 91 x 74,5 cm), Valenciennes, musée des Beaux-Arts -- [http://www.culture.gouv.fr/documentation/joconde/fr/pres.htm].<br />
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== Reception ==<br />
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* «Nous avons un petit roman intitulé le Siège de Calais, qui est de Mme de Tencin, soeur du cardinal de ce nom, fameuse par sa figure, son esprit, ses liaisons, ses aventures, ses intrigues et ses vices. Lorsqu’elle mourut, il y a environ seize ans, on fit son épitaphe que voici, et dont il n’est point possible de supprimer quelques mots trop énergiques: Elle est enfin gisant dans le tombeau, / Cette Tencin dont l’âme vérolée / Accumulait les vices en monceau; / Fripons, putains, la troupe est désolée. / Consolez-vous, novices en noirceurs: / Le grand Astruc vous apprendra l’usure; / La Grosleyl’art de vendre vos faveurs; / Le cardinal, l’inceste et le parjure.» (Grimm et al., ''Correspondance littéraire, philosophique et critique'' [Février 1765], tel que cité dans ''Voltaire intégral'', CD-Rom, Naintré, Association Voltaire intégral éditeur, 2005 [texte établi d’après l’édition de Paris, Moland/Garnier, 1875, (page)])<br />
* «La littérature française vient de faire une très grande perte par la mort de Mme de Tencin. Cette femme si célèbre passa ses premières années dans l’obscurité du cloître. Elle eut assez de courage pour tenter de rompre des engagements que nous regardons ici comme indissolubles, et assez d’adresse pour y réussir. Rendue au monde, elle s’y fit remarquer par un caractère qui réunissait toutes les extrémités; audacieuse et timide, ambitieuse et voluptueuse, profonde et frivole, dissimulée et confiante, prodigue et avare; on était tenté de lui croire tous les vices et toutes les vertus. Elle débuta presque par vouloir gouverner le royaume. M. le duc d’Orléans, qui était alors régent de France, se laissa persuader de la voir, mais il ne la garda que vingt-quatre heures. On a prétendu que ce prince avait redouté ses intrigues, et un vieux courtisan m’a conté que le régent, parlant de Mme de Tencin, avait dit qu’il ne voulait point de maîtresse qui, dans le tête-à-tête, parlait d’affaires.» («Mort de Mme de Tencin; particularités sur sa vie», dans Grimm et al., ''Correspondance littéraire, philosophique et critique. Nouvelles Littéraires'' (LXI - LXV), LXI (?) (1749), cité dans ''Voltaire intégral'', CD-Rom, Naintré, Association Voltaire intégral éditeur, 2005 [texte établi d’après l’édition de Paris, Moland/Garnier, 1875). <br />
* «[Mme de Tencin] fit beaucoup de bruit par son esprit et ses aventures sous le nom de la religieuse Tencin [...]. On ferait un livre de cette créature, qui ne laissa pas de se faire des amis par les charmes de son corps et même plus par ceux de son artificieux esprit. [...] la Tencin devenue le pilier et le ralliement de la saine doctrine et le centre de la petite Eglise cachée, si excellemment orthodoxe, eut tacite permission de demeurer à Paris, où elle continua d’être le creuset d’où sortirent les plus violents partis et les plus dangereuses pratiques des ambitieux sous le voile de la Constitution. Les Jésuites, le cardinal de Bissy et les plus signalés d’entre les évêques ne lui refusaient rien et cette créature fut constamment le canal le plus assuré de leurs grâces.» (Louis de Rouvroy, duc de Saint-Simon, «Additions au journal de Dangeau», dans ''Mémoires'', Paris, Gallimard, «Pléiade», 1987, t.VII, p.918-919, p.921)<br />
* «Te passerai-je sous silence / Soeur de Tencin? / Monstre enrichi par l’impudence / Et le larcin / Vestale peu rebelle aux lois/ De Cythérée / Combien méritas-tu de fois / D’être vive brûlée?»(''Chansonnier historique du XVIIIe siècle'', éd. Emile Raunié, Paris, A. Quantin, 1882, t.VII)<br />
* «Il n’est pas question, Madame, de la liste de toutes les personnes que vous voyez; et je n’ai rien à dire contre personne en particulier: je les crois tous gens de mérite et de probité; mais vous me permettrez de vous dire qu’il s’en faut beaucoup que vous meniez une vie retirée et que vous ne vous mêliez de rien. Il ne suffit pas d’avoir de l’esprit et d’être de bonne compagnie; et la prudence demande qu’on ne se mêle -et surtout une personne de votre sexe- que des choses qui sont de sa sphère. Le Roi est informé avec certitude que vous ne vous refermez pas dans ces bornes; et c’est pourquoi je vous prie instamment, comme je l’ai déjà fait, d’éviter tout soupçon et tout prétexte de vous accuser de manquement aux ordres du Roi là-dessus.» («Lettre du cardinal de Fleury à Mme de Tencin, du 15 juin 1730», dans Pierre-Maurice Masson, ''Une vie de femme...'', voir ''supra'', choix bibliographique, p.81)<br />
* «Enfin je dus au voisinage de la maison de campagne où j’étais et de celle de Mme de Tencin à Passy, l’avantage de voir quelquefois en tête à tête cette femme extraordinaire. [...] je ne puis exprimer l’illusion que me faisait son air de nonchalance et d’abandon. Mme de Tencin, la femme du royaume qui dans sa politique remuait le plus de ressorts et à la ville et à la cour, n’était pour moi qu’une vieille indolente. [...] Ah! que de finesse d’esprit, de souplesse et d’activité cet air naïf, cette apparence de calme et de loisir ne me cachaient-ils pas? Je ris encore de la simplicité avec laquelle je m’écriais en la quittant: «La bonne femme!». Le fruit que je tirai de ces conversations sans m’en apercevoir, fut une connaissance du monde plus saine et plus approfondie.» (Jean-François Marmontel, ''Mémoires'', éd. Jean-Pierre Giuccardi et Gilles Thierrat, Paris, Mercure de France, 1999, p.151)<br />
* «Madame Dorsin était belle, encore n’est-ce pas là dire de qu’elle était [...]. Ajoutez à présent une âme qui passe à tout moment sur cette physionomie, qui va y peindre tout ce qu’elle sent, qui y répand l’air de tout ce qu’elle est, qui la rend aussi spirituelle, aussi délicate, aussi vive, aussi fière, aussi sérieuse, aussi badine qu’elle l’est tour à tour elle-même; et jugez par là des accidents de force, de grâce, de finesse, et de l’infinité des expressions rapides qu’on voyait sur ce visage [...]. La plupart des femmes qui ont beaucoup d’esprit ont une certaine façon d’en avoir qu’elles n’ont pas naturellement, mais qu’elles se donnent [...]. Mme Dorsin ne débitait rien de ce qu’elle disait dans aucune de ces petites manières de femme: c’était le caractère de ses pensées qui réglait bien franchement le ton dont elle parlait. Elle ne songeait à avoir aucune sorte d’esprit, mais elle avait de l’esprit avec lequel on en a de toutes les sortes, suivant que le hasard des matières l’exige [...]. Il n’y a point de jolie femme qui n’ait un peu trop d’envie de plaire; de là naissent ces petites minauderies plus ou moins adroites par lesquelles elle vous dit: Regardez-moi. Et toutes ces singeries n’étaient point à l’usage de Mme Dorsin; elle avait une fierté d’amour-propre qui ne lui permettait pas de s’y abaisser et qui la dégoûtait des avantages qu’on peut en tirer; ou si dans la journée elle se relâchait un instant là-dessus, il n’y avait qu’elle qui le savait. Mais, en général, elle aimait mieux qu’on pensât bien de sa raison que de ses charmes; elle ne se confondait pas avec ses grâces; c’était elle que vous honoriez en la trouvant raisonnable; vous n’honoriez que sa figure en la trouvant aimable.» (Pierre Carlet de Chamblain de Marivaux, ''La vie de Marianne'', éd. Michel Gilot, Paris, Garnier-Flammarion, 1978, p.206-207).<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Marie-Th%C3%A9r%C3%A8se_GeoffrinMarie-Thérèse Geoffrin2017-11-20T13:47:37Z<p>Dubois: Created page with "{{Infobox Siefar | image = | fr = Marie-Thérèse Geoffrin | title(s)= Marquise de La Ferté-Imbault | spouses = Philippe-Charles d’Etampes, marquis de La Ferté-Imbault |..."</p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Marie-Thérèse Geoffrin<br />
| title(s)= Marquise de La Ferté-Imbault<br />
| spouses = Philippe-Charles d’Etampes, marquis de La Ferté-Imbault<br />
| also known as = <br />
| birth date = 1715<br />
| death = 1791<br />
| hilarion = <br />
| online = <br />
}}<br />
== Entry by [[Mélinda Caron]], 2008 ==<br />
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Marie-Thérèse Geoffrin was born in Paris on the 20th of April 1715, in the parish of St-Honoré. Her father, François-Louis Geoffrin (1665-1749), squire and lieutenant colonel of the bourgeois militia of Paris, was one of the adminsitrators of the Royal Glass Works of Saint-Gobain. Her mother, née Marie-Thérèse Rodet (1699-1777), was the famous salonnière Madame Geoffrin. The young Marie-Thérèse grew up among her mother’s guests. In 1733, Marie-Thérèse married Charles d’Etampes, the Marquis de La Ferté-Imbault (1712-1737), who was a colonel in the French cavalry. In the following year, the War of the Polish Succession took her husband’s regiment to Italy, from where the Marquis returned with a ‘chest disease’ in 1735. Marie-Thérèse lived with her stepfamily for six months on the de la Ferté-Imbault family’s land, until the death of her stepfather, and that of her husband fifteen days later, in 1737. The young widow was reported to have settled issues surrounding succession in the d’Estampes family with the help of the Count of Maurepas, who became a close friend of hers, thanks to Mlle de Logivière. She decided not to remarry and to continue living on Rue St-Honoré with her mother and her daughter, Thérèse-Charlotte, born in 1736. The latter died of consumption at the age of 13, in 1749. In her Mémoires, the Marquise de la Ferté Imbault attributed her deafness to the shock caused by her daughter’s death. M. Geoffrin died in the same year, bequeathing a share in the Royal Glassworks to his wife. As he had given his daughter a dowry of a similar share in 1740, he made the two ‘Geoffrin Ladies’ the holders of more than 13% of the shares in Saint-Gobain. The correspondences of the two women show that they exerted their directorial powers through their social connections, but that they did not always act in tandem (as was the case in 1774, during the ‘Affaire St Vincent’). At that time, Mme de la Ferté-Imbault found herself in the company of the cardinal de Bernis, the Prince of Condé, the Pontchartrains, Mademoiselle de la Roche-sur-Yon, Stanislas Leczinski, King of Poland and Madame de Pompadour. She was given social access to Mme Adélaïde’s entourage thanks to Mme de Marsan, who became Governess to the children of France in 1771. In the same year, the marquise became a teacher of philosophy to Mme Elisabeth and Mme Clotilde, aged seven and twelve years old respectively. She made up her lessons, using extracts from ancient and classical philosophy, which she had begun to write some years earlier. In fact, a manuscript of her extracts from Malebranche’s work, had been bound in three volumes for use by the young Duchess of Rohan in 1769. The year 1771 was also when the ‘Sublime Ordre des Lanturelus’ was founded. Probably stemming from a joke told to the marquis of Croismare, this light-hearted society, parodying the hierarchical model of chivalry, was to attract men and women of the world and foreign diplomats until 1789. The young Mme de Staël and Grand Duke Paul of Russia, son of Catherine the Great, were included among the society’s members. Reacting to the growing influence of philosophers in the French Parliament, the ‘Queen of the Laterluses’ tried to give an anti-philosophical dimension to the society in 1775, but her efforts ended in failure. In 1776, when her ailing mother’s salon doors were closed to D’Alembert, Marie-Thérèse felt a sense of satisfaction, as evidenced in her personal writings, in which she expressed most energetically her dislike of the encyclopaedists. After the death of her mother, she welcomed her friend Jean Levesque de Burigny into her home. By then, her fortune had increased to 133000 pounds a year. The death of her host in 1785, and the events that took place prior to the Revolution, led to the loss of her own cheerfulness and laughter, which had made her famous within high society. On the 15th of May 1791, at the age of 76, the Marquise died in the hotel which had previously been her birthplace. <br />
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Previously unpublished, her writings were cited at length by those very few literary historians who took an interest in them. Her archives contain letters, songs, bouts-rimés, extracts, anecdotes, portraits, and her Memoirs which she described as a ‘voiage de ma raison’ [‘journey of my reason’]. Having lived in the shadow of her mother for a long time, today Madame de La Ferté Imbault is primarily studied by social historians, as much for her rivalry with her mother as for the ideological and intellectual orientation which she wished to bring to the meetings of the ‘Sublime Ordre des Lanturelus’.<br />
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(translated by [[Dominique Mason]])<br />
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== Works ==<br />
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- 1753-1791 : «Correspondance familiale et mondaine», inédit (Archives nationales de France, 508 AP 37).<br/><br />
- 1760-1791 : «Archives littéraires, mémoires, portraits, écrits sur les philosophes, chansons et vers», inédit (Archives nationales de France, 508 AP 38).<br/><br />
- 1769 : «Extraits de Malebranche», 3 vol., inédit (Bibliothèque nationale de France, Bibliothèque de l’Arsenal, Ms 2787, 2788 et 2789).<br/><br />
- 1772-1786 : «Lettres de la marquise de La Ferté-Imbault à Desfranches de Bossey et au comte d'Albaret», inédit (British Library, coll. Morrisson, Add Ms 39673, f.139-164, 166-221).<br/><br />
- «Quelques lettres de Mme Geoffrin, du cardinal de Bernis, Voltaire, Marmontel, le Père Elisée, le roi de Pologne, Piron, Mme de La Ferté-Imbault, Boufflers, Destouches et autres», inédit (Bibliothèque nationale de France, Département des manuscrits, NAF 4748; cette copie manuscrite a été réalisée en 1816 par M. de Monmerqué à partir de documents originaux qui appartenaient alors à la famille d’Etampes).<br />
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== Selected bibliography ==<br />
- Craveri, Benedetta, «Madame de La Ferté-Imbault (1715-1791) et son monde», ''Revue d’histoire littéraire de la France'', 105, 1 (janvier-mars 2005), p.95-109.<br/><br />
- Goodman, Dena, «Filial Rebellion in the Salon. Madame Geoffrin and Her Daughter», ''French Historical Studies'', 16, 1, printemps 1989, p.28-47.<br/><br />
- Lilti, Antoine, ''Le monde des salons. Sociabilité et mondanité à Paris au XVIIIe siècle'', Paris, Librairie Arthème Fayard, 2005, p.92, 135-136, 309-312, 364.<br/><br />
- Masseau, Didier, «La marquise de La Ferté-Imbault, reine antiphilosophe des Lanturelus», dans ''Les dérèglements de l’art. Formes et procédures de l’illégitimité culturelle en France (1715-1914)'', dir. Pierre Popovic et Erik Vigneault, Montréal, Presses de l’Université de Montréal, 2000, p.35-50.<br/><br />
- Ségur, Pierre de, ''Le royaume de la rue Saint-Honoré. Madame Geoffrin et sa fille'', Paris, Calman-Lévy, 1907 [1897].<br />
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== Selected bibliography of images ==<br />
- 1740 : Jean-Marc Nattier, ''Portrait de la marquise de la Ferté-Imbault'' (huile sur toile, 145 x 115 cm), Tokyo, Tokyo Fuji Art Museum -- site Internet de la Bridgeman Art Library, [http://www.bridgeman.co.uk/search/s_results.asp?search=Nattier%2C+Jean&order=0&page=&view=1]<br />
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== Reception ==<br />
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- «A la suite d’une attaque d’apoplexie, Mme Geoffrin étant tombée dans un état de langueur qui lui ôtait l’usage de toutes ses facultés, sa fille, Mme la marquise de La Ferté-Imbault, n’a plus jugé à propos de recevoir les personnes qui n’étaient que de la société de sa mère, et non pas de la sienne. Elle a fait fermer durement sa porte à MM. d’Alembert, Marmontel et autres, tous anciens amis de sa mère, qu’elle n’avait pu souffrir à cause qu’ils étaient Encyclopédistes. [...] elle s’est permis même d’écrire à M. d’Alembert la lettre la plus extravagante qu’il soit possible d’imaginer. M. d’Alembert ne s’en est vengé qu’en montrant la lettre, qui est en effet le comble du ridicule. La conduite de Mme de La Ferté-Imbault a révolté contre elle tout le parti philosophique; l’ordre des Lanturelus et des Lampons (plaisanterie établie chez Mme de La Ferté-Imbault, pour se moquer des académies et de l’esprit de parti) s’est trouvé sérieusement aux prises avec toute l’Encyclopédie.» (Correspondance littéraire, philosophique et critique [octobre 1776], éd. Maurice Tourneux, Nendeln, Kraus Reprint, 1968 [Paris, Garnier frères, 1879], t.11, p.365-366)<br /><br />
- «Quant à la marquise de La Ferté-Imbault, chez laquelle nous nous rendîmes ensuite, c’est la fille de la célèbre madame Geoffrin. Elle a épousé le petit-fils du maréchal de La Ferté-d’Etampes, et a été sous-gouvernante des enfants de France. C’est elle qui a fait l’éducation de Madame Elisabeth. Veuve à vingt et un ans, elle a renoncé à un second mariage et elle a donné tout son temps à la science et aux arts. Sa maison était le rendez-vous des beaux-esprits, mais ses idées ne ressemblaient pas à celles de sa mère, au contraire; elle haïssait les philosophes, et je ne l’en blâme pas. [...] Madame de La Ferté-Imbault avait, à l’époque de notre visite, environ soixante-sept ans, ce qui n’avait rien ôté ni à son esprit ni à la gaieté de sa conversation.» (Baronne d’Oberkirch, Mémoires sur la cour de Louis XVI et la société française avant 1789, Paris, Mercure de France, «Le temps retrouvé», 1989, p.291-292)<br /><br />
- «Madame Geoffrin eut une fille, qui devint la marquise de La Ferté-Imbault, femme excellente, dit-on, mais qui n’avait pas la modération de sens et la parfaite mesure de sa mère, et de qui celle-ci disait en la montrant: “Quand je la considère, je suis comme une poule qui a couvé un oeuf de cane.”» (Sainte-Beuve, «Madame Geoffrin» [lundi, 22 juillet 1850], dans Quelques portraits féminins. Extraits des oeuvres de C.-A. Ste-Beuve, Paris, Editions Jules Tallandier, 1927, p.159)<br /><br />
- «M. Geoffrin, dès le début du mariage, s’était affirmé par la naissance de deux enfants, dont un seul -une fille, nommée Marie-Thérèse- échappa aux dangers du premier âge, et joua un rôle important dans l’existence de sa mère. Je ne l’ai guère mentionnée jusqu’ici que pour faire de larges emprunts aux récits qu’elle a laissés, et qui m’ont permis d’entreprendre cette étude; il est temps de réparer cette négligence, qui, en se prolongeant, aurait un air d’ingratitude. Aussi bien Marie-Thérèse Geoffrin mérite-t-elle d’être un instant tirée de la poussière qui la recouvre depuis plus d’un siècle; car c’est une attachante et curieuse figure, et elle fut par certains côtés la digne fille de sa mère, bien qu’elle en différât autant par ses défauts que par ses qualités.» (Pierre de Ségur, Le royaume de la rue Saint-Honoré..., voir supra, choix bibliographique, p.114-115)<br /><br />
- «Pour les fervents du dix-huitième siècle, pour tous ceux qui ont le goût passionné de ses papiers et de ses livres, la marquise de la Ferté-Imbault n’était certes pas une inconnue. Son image apparaît souvent dans les correspondances, les mémoires et les journaux intimes; mais à chaque fois sous un jour si différent que les observateurs les plus fins ne savaient que penser de la fille de Mme Geoffrin.» (Constantin Photiadès, La reine des Lanturelus, Marie-Thérèse Geoffrin, marquise de la Ferté-Imbault (1715-1791), Paris, Plon, 1928, p.I)<br /><br />
- (A propos de Mme de La Ferté-Imbault et de sa mère) «Telles sont les femmes dont l’entregent va être engagé, en tant que de besoin, et des années durant, pour faciliter les affaires de la Manufacture. [...] Le bonhomme Geoffrin avait bien travaillé pour nourrir les criailleries des intellectuels les plus hostiles à la grande industrie! [...] Concrètement, ce pouvoir s’exerce plus en coulisses, discussions et tractations diverses à l’appui, qu’au grand jour, mais on est souvent à la limite de l’exception: une entrevue, même orageuse, dans l’hôtel du Faubourg Saint-Honoré vaut quasiment un comité préparatoire à un conseil.» (Maurice Hamon et Dominique Perrin, Au coeur du XVIIIe siècle industriel. Condition ouvrière et tradition villageoise à St-Gobain, Paris, Éditions P.A.U., 1993, p.151-152)<br /><br />
- «Les quatre femmes qui incarnaient quatre modèles de la sociabilité du siècle parvenue à son apogée étaient Madame Geoffrin, sa fille, la marquise de La Ferté-Imbault, la marquise du Deffand et sa nièce, Mademoiselle de Lespinasse. On retrouve leur histoire au fil des souvenirs de Madame de La Ferté-Imbault: la fille de Madame Geoffrin était sans doute la moins intelligente des quatre, mais son témoignage est précieux parce que son point de vue et ses critères de jugement étaient de nature essentiellement mondaine. Victime de l’ambition sociale de sa mère, Madame de La Ferté-Imbault chercha toute sa vie une revanche en rivalisant sur le même terrain. Dans sa vieillesse elle confia à une foule de notes, anecdotes, lettres, souvenirs, le soin de proclamer sa réussite sociale, ses amitiés, ses succès, ses goûts.» (Benedetta Craveri, L’âge de la conversation, Paris, Gallimard, «Tel», 2002, p.438-439)<br /><br />
- «[L]a marquise de La Ferté-Imbault est surtout connue comme l’excentrique fille de Mme Geoffrin et ses liens avec la Cour, en particulier avec les coteries les plus conservatrices, sont souvent mis en valeur et opposés au salon de sa mère. [...] Malgré les travaux de Pierre de Ségur et de Constantin Photiadès, la société des Lanturelus, émanation du salon de la marquise de La Ferté-Imbault, reste mal connue, obscurcie par l’éclat des salons identifiés au mouvement encyclopédiste. Il est vrai que la société de la marquise de La Ferté-Imbault semble échapper à toutes les qualifications univoques. Fille de Mme Geoffrin, la marquise entretient avec sa mère, et avec les philosophes que celle-ci reçoit, des relations ombrageuses. Ennemie farouche des philosophes, elle est très vite liée avec Grimm, qui est un habitué de son salon et un pilier de la société des Lanturelus. Mais le principal paradoxe est celui de son salon, qui abrite à la fois une société badine et aristocratique, héritière du régiment de la calotte, et la seule authentique tentative de transformer un salon en cabinet philosophique.» (Antoine Lilti, Le monde des salons..., voir supra, choix bibliographique, p.132, 309)<br /><br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Genevi%C3%A8veGeneviève2017-11-20T13:25:21Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Geneviève<br />
| title(s)= <br />
| spouses = <br />
| also known as = Saint Genevieve<br />
| birth date = 422<br />
| death = 502<br />
| online = <br />
}}<br />
== Entry by [[Joëlle Quaghebeur]], 2009 ==<br />
Born around 420, Geneviève (Geno-veifa ‘born from a woman’s breast’) came from a family which was representative of the social and ethnical changes that occurred in fifth-century Gaul. Her name points to her filiations to the Germanic world, with the claim of a direct line of descent on the mother’s side. Indeed, her mother, Geroncia, was a Roman, and her father Severus was a Romanised Frank who became, following a high-ranked military career, both a public magistrate in Lutecia and a member of the Curiales assembly. Upon his death, Geneviève, an only child, succeeded him in office under the Theodosian code (438).<br />
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In 429, in the family home in Nanterre, she met Germanus of Auxerre on his way to Britain. He invited her to devote her life to God. Ordained deaconess by Germanus himself, then a consecrated virgin, she developed remarkable mystical qualities (especially the gift of prophecy) that would be admired as far away as Syria: Simeon Stylites requested before his death in 459 he ‘be remembered in her prayers’. Her strong faith became an instrument of struggle in the fight against Arianism. Between 451 and 475, she erected a basilica on the site of the tomb of the first Bishop of Paris, Denis the martyr. She raised a tax for this construction (despite a civil war) and personally supervised the work because of her significant administrative responsibilities. She thus set to defend the cult of Saints condemned by the Arians. She also went on a pilgrimage to Tours (then ruled by ArianVisigoths) with Martin, who had witnessed anti-Arian Orthodoxy.<br />
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Geneviève was also involved in the political life of her time. In 451, she comforted the people of Lutecia concerned by the approach of the Huns led by Attila, whose goal (which they achieved) was to be besiege Orleans. Geneviève had uncontested authority in surrounding areas, and was an interlocutor with the ethnic groups, Roman or Germanic. She defended the local population over whom her municipal and religious prerogatives gave her authority. In 475-476, she went to Laon, where the Frankish king Childeric solemnly welcome her and granted her the release of prisoners. Although he had remained a pagan, the king also granted immunity to churches in the area that were under his authority. He kept acting as a faithful servant of the Roman world that had bestowed upon him his title. His way of exercising power led Geneviève to choose the Franks as defenders of Christian Romanism and of Gaul’s unity. Despite the blockade established by Childeric and his son Clovis, against her city (476-486), her confidence in the Frankish court was not shaken. Geneviève probably felt supported by God when Clovis chose to marry the Catholic Burgundian princess Clotilde. Therefore, the process began as she had anticipated: the Franks, from whom she originated, should be the people who, by adopting the Catholic faith, would preserve the institutional political and spiritual Roman legacy. She died in 502.<br />
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The very close proximity of Geneviève to the Frankish kingdom explains why Clovis and Clotilde chose to build on the site of her tomb (already known as a place of miracles) a basilica dedicated to the Holy Apostles. They then chose to lie there, so the Royal Frankish race would continue to benefit from the virtues of the female saint. Her Vita was written in 520, during the lifetime of the queen, by a cleric of her entourage. Being the contemporary heroine of the foundation of the Frankish kingdom, namely the centerpiece of the accession of monarchs to Christianity, Geneviève has remained revered as the patron saint of Paris over centuries, and as a holy founder and a role model for women’s civilising qualities. Under the Old Regime, the cult of her relics was revived in every major crisis in the capital. Geneviève continued thereafter to play a central role in the construction of national identity. As such, she is one of three or four women who have never disappeared from history books. In recent historiography, she has become a figure of interest more specifically because of the account delivered in her Vita on the state of Gaul at that time, on the institutional and diplomatic choices made by the Franks and on the major political role played by women in the Frankish aristocracy.<br />
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(translated by [[Martine Sauret]])<br />
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== Sources ==<br />
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* ''Vita Genovefae virginie Parisiensis'', Br. Krusch éd., ''M.G.H., Scriptores rerum merowingicarum'', t.III, Hanovre, 1896, p.215-238.<br />
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== Selected bibliography ==<br />
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* Dubois, Jacques et Beaumont-Maillet, Laure, ''Sainte Geneviève de Paris'', Paris, Beauchesne, 1982.<br/><br />
* Heinzelmann, Martin et Poulin, Joseph-Claude, ''Les Vies anciennes de sainte Geneviève de Paris'', Bibliothèque de l'École des Hautes Études, IVe section, t.329, Paris, 1986.<br/><br />
* Perrin, Patrick, «La tombe de Clovis», dans ''Recueil de Mélanges offerts à Karl-Ferdinand Werner'', Maulévrier, 1989, p.363-378.<br/> <br />
* Rouche, Michel, ''Clovis'', Paris, Fayard, 1996.<br />
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== Selected bibliography of images ==<br />
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* Circa 1210-1220 : ''Sainte Geneviève'', column statue on the Portal of the Coronation of the Virgin (North), Paris, Notre-Dame.<br/><br />
* Circa 1380-1390 : Anonymous, ''Tableau reliquaire de sainte Geneviève'' (hallmarked and gilded silver, low relief covered with translucent enamelwork), Paris, musée de Cluny (inv. Cl. 23314) -- ''Paris de Clovis à Dagobert'' (Exhibition Catalogue), dir. Michel Fleury, Guy-Michel Leproux, Dany Sandron, Ville de Paris, Centre culturel du Panthéon, 1996, no.137, fig. p.119 (Elisabeth Antoine); ''Paris 1400. Les arts sous Charles VI'' (cat. d’expo.), éd. Elisabeth Taburet-Delahaye et François Avril, Paris, musée du Louvre, 2004, no.21, fig. p.61.<br/><br />
* Circa 1510-1515 : «Maître de Claude de France», ''Sainte Geneviève'' (illustration), Paris, École des Beaux-Arts (M.95) -- François Avril et Nicole Reynaud, Les Manuscrits à peinture en France 1440-1520, Paris, Bibliothèque Nationale/Flammarion, 1993, no.176, p.319-321.<br/><br />
* 1694 : Nicolas Largillière,'' Ex-voto des échevins de Paris à sainte Geneviève'', Paris, Saint-Etienne-du-Mont.<br/><br />
* 1874-1891 : Cycle dédié à la vie de sainte Geneviève (fresques), Paris, Panthéon (Puvis de Chavannes, ''L'enfance de sainte Geneviève et rencontre de sainte Geneviève et saint Germain'', nef mur sud; Puvis de Chavannes, ''sainte Geneviève ravitaillant Paris assiégé et sainte Geneviève veillant sur Paris'', choeur mur nord; Jules Delaunay, ''La marche d'Attila et sainte Geneviève calmant les parisiens'', nef côté nord; Théodore Maillot, ''Les miracles de sainte Geneviève'', bras sud transept; Jean-Paul Laurens, ''La mort de sainte Geneviève'', choeur mur sud) -- François Macé de Lépinay, ''Peintures et sculptures du Panthéon'', Paris, Éditions du Patrimoine, 1997.<br />
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== Reception ==<br />
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* «Au milieu du scepticisme de notre époque, elle apparaît bien moins comme un personnage historique que comme un mythe, une personnification de la piété et de la charité» (rubrique «Geneviève», ''Grand Dictionnaire universel du XIXe siècle'' par Pierre Larousse, t.VIII, Paris, 1872).<br/><br />
* «Cette vierge forte unissant aux qualités charmantes de la femme, le courage, l'énergie, l'esprit d'initiative» (Godefroid Kurth, «Étude critique sur la vie de sainte Geneviève», ''Revue d'Histoire ecclésiastique'', t.XIV, 1913, p.78).<br/><br />
* «C'est pour subvenir aux besoins des habitants affamés [...] que Geneviève, une fille héroïque qu'avait vouée à Dieu Germain d'Auxerre [...] partit par voie d'eau jusqu'à Arcis-sur-Aube» (Fliche, Augustin et Martin, Victor, ''Histoire de l'Église depuis les origines jusqu'à nos jours'', t.4, ''De la mort de Théodose à l'élection de Grégoire le Grand'', Paris, Bloud et Gay, 1945, p.394).<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/GuilllardGuilllard2017-11-20T13:11:45Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = Image:marque_guillard.JPG<br />
| fr = Charlotte Guillard<br />
| title(s)= <br />
| spouses = Berthold Rembolt<br/>Claude Chevallon<br />
| also known as = <br />
| birth date = About 1484<br />
| death = 1557<br />
| online = <br />
}}<br />
== Entry by [[Rémi Jimenes]], 2009==<br />
The date of birth of Charlotte Guillard is not known: Beatrice Beech locates it in all likelihood between 1482 and 1486; Charlotte Guillard must have been in fact between fifteen and twenty years old for her first marriage in 1502. Her family was from the Maine region, but it was in Paris that she married the printer Berthold Rembolt, an associate of Ulrich Gering who kept shop in the rue de la Sorbonne with the insignia of the Soleil d'Or [Golden Sun]. In 1508, when Gering retired after forty years of practice, Rembolt continued the business, taking his insignia and printing presses to a house on the rue Saint Jacques, next to the Saint-Beloit church; his workshop was not to be moved anymore, and was where Charlotte Guillard would live for fifty years.<br />
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Widowed in 1518, Charlotte remarried in 1520 the bookseller Claude Chevallon, who settled in rue Saint Jacques with her. Immersed in the humanist spirit of his time, he radically transformed the editorial production of the studio. From the middle of the 1520s, he specialized in printing the works of the Greek and Roman Fathers of the Church, correcting and improving the text of the editions given by Erasmus: within ten years, works by Jean Chrysostome, Amboise, Augustine and Jérôme were published in Paris. Collaborating with numerous Parisian humanists, Chevallon succeeded in elevating the Soleil d’Or as one of the indispensable references for scholarly theological publication.<br />
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When he died in 1537, Chevallon left his widow a famous studio, a solid collection for the bookshop and an important network of correspondents, including leading figures such as Jean de Gagny, Godefroy Tilman or Antoine Macault. From then on, Charlotte Guillard made decisions about editorial orientation, and planned her production. She not only, as was often the case, reproduced the Chevallon Catalogue by reprinting formerly published works, but she also enlarged this catalogue by printing neglected texts. Thus, an edition of Pacien Barcelone’s writings was published in 1538, followed later on by the works of Hilaire de Poitier (1544), Tertullien (1545) and Basile (1547). From 1537 to 1556, Charlotte published 193 different editions under her name (‘apud Carolam Guillard, sub Sole aureao’). The Soleil d’Or remained one of the most prosperous publishing places in Paris. The economic success of the company was undeniable; and Charlotte, who did not bear any child, knew how to share the profits with her relatives. Her nephews Jacques Bogard, Guillaume Guillard, Sébastien Nivelle and Guillaume Desboys, all bookshop owners started their careers at the Soleil d’Or. Charlotte Guillard was generous, granting them many gifts and financial support. Guillaume Desboys, her nephew by marriage, even became in his own right her main associate in 1547.<br />
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Her actual managerial role within the workshop is still difficult to assess. Her level of education is not known, and it is not clear whether she knew how to read Latin. Only one text was signed with her name: the Latin preface of Jacques Toussain 's Lexicon Graecolatinum (1552) might have been translated by one of the<br />
sub-editors of the workshop from a French original manuscript. Otherwise, what is clear is that she did not make her editorial choices on her own. Louis Miré (Ludovicus Miraeus), a humanist with a solid theological education, who hunted down manuscripts, rummaging in libraries to collate old texts, called himself the ‘manager of the typographical workshop’ (typographico prael praefectus) in the preface of the Saint Basile edition. Scholars working for the studio, as well as her nephews, might too have influenced the editorial choices of the widow. She died at the beginning of 1557, before July.<br />
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With her long career, the importance of her business on the editorial and intellectual level, and the quality of her production, Charlotte Guillard features as a major figure in Parisian book edition of the XVIth century. Since Chevillier, historians of French bookstores have noticed the style and the accuracy of her books, while recognising the atypical trajectory of her career. The article published by Béatrice Beech in 1983 (see infra, selected biliography) gave historians a fuller and more accurate picture of Charlotte Guillard’s life. Nevertheless, the humanist and religious contribution of her production is yet to be more fully explored. Future studies will be needed to further our knowledge on the subject. <br />
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(translated by [[John Sconder]])<br />
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== Selected bibliography ==<br />
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- Beech, Beatrice, « Charlotte Guillard : A sixteenth Century Business Woman », Renaissance Quarterly, no 3, New-York, The Renaissance Society of America, 1983, p. 345-357.<br />
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- Dumoulin, Joseph, « Charlotte Guillard, imprimeur au XVIe siècle », ''Bulletin du Bibliophile et du bibliothécaire,'' Paris, Techener, 1896, p. 579-584.<br />
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- Jimenes, Rémi, « Pratiques d’atelier et corrections typographiques à Paris au XVIe siècle : les œuvres de Saint Bernard publiées par Charlotte Guillard », colloque Passeurs de texte : les imprimeurs humanistes, École des Chartes, Bibliothèque Sainte Geneviève, Centre d’études supérieures de la Renaissance, mars 2009 [actes à paraître fin 2010].<br />
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- Jimenes, Rémi, « Charlotte Guillard au Soleil d’Or (1502-1557) : étude bibliographique », thèse de doctorat sous la direction de Marie-Luce Demonet [en cours de rédaction].<br />
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- Renouard, Philippe, ''Répertoire des imprimeurs parisiens, libraires, fondeurs de caractères et correcteurs d’imprimerie'', Paris, Minard, 1965.<br />
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== Reception ==<br />
- «Nous donnons place parmi les Imprimeurs corrects à charlotte Guillard, femme celebre dans l’Imprimerie, qui a surpassé toutes celles de son sexe dans la pratique de ce grand Art, s’étant signalée par un nombre considérable de bonnes Impressions fort estimées, qu’on garde curieusement dans les Bibliothèques. […] Elle écrit en l’année 1552 qu’elle soûtenoit les fatigues &amp; les grandes dépenses de l’Imprimerie depuis cinquante ans, […] ce qui montre que cette genereuse femme partageoit aussi le poids de cette profession dans le mariage. Digne veuve, à qui on peut avec verité appliquer ces paroles de l’Ecriture: ''Panem otiosa non comedit'' [Prov., XXXI, 27 : « elle ne mange pas le pain de l’oisiveté »]. » (André Chevillier, ''L’Origine de l’imprimerie de Paris'', Paris, chez Jean de Laulne, 1694, p.148-149)<br />
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– «The life of Charlotte Guillard demonstrates that at least some women of the middle class in sixteenth-century Paris had more active and varied business careers than hitherto thought, despite the many handicaps under which they labored. […] The fact that she was capable of managing her property and business must mean that she had received a far greater training in the legal, financial, managerial, and marketing skills than we have direct evidence for, or which we normally assume women received. […] Her output was not the largest, but the quality of her books, both from the standpoint of aesthetics and contents, put her in the same category as Estienne, Badius, Plantin, and Morel, considered to be some of the great scholar printers of the sixteenth century». (Beatrice Beech, «Charlotte Guillard...», voir ''supra'', Choix bibliog.)<br />
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{{DEFAULTSORT:}}[[Category:Historical figures]][[Category:Siefar dictionary]]</div>Duboishttp://siefar.org/dictionnaire/en/Ad%C3%A9la%C3%AFde_FilleulAdélaïde Filleul2014-12-03T09:59:47Z<p>Dubois: Created page with '{{Infobox Siefar | image = | fr = Adélaïde Filleul | title(s)= Comtesse de Flahaut | spouses = harles-François de Flahaut de la Billarderie<br/>José Maria de Sousa Botelho M…'</p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Adélaïde Filleul<br />
| title(s)= Comtesse de Flahaut<br />
| spouses = harles-François de Flahaut de la Billarderie<br/>José Maria de Sousa Botelho Mourão e Vasconcelos<br />
| also known as = Madame de Flahaut<br/>Madame de Souza<br />
| birth date = 1761<br />
| death = 1836<br />
| briquet = yes<br />
| online = <br />
}}<br />
== Entry by [[Francesco Schiariti]], 2006 ==<br />
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Second daughter to Irène de Buisson de Longpré and Charles Filleul, the future Mme de Souza was born on the 14th of May 1761. Her father was appointed Secretary to the King and moved to Paris. Their elder daughter married the Marquis de Marigny, who was the brother of Mme de Pompadour. In his ''Mémoires'', Marmontel praised Mme Filleul and her eldest daughter. Yet, he mentions nothing about a discreet husband, who, ruined, committed suicide in 1772, five years after the death of his wife. Sent to a convent where she was given rather basic education, their second daughter, Adélaïde, found herself with no means of support. In 1779, Mme de Marigny arranged her marriage to Alexandre de Flahaut, comte de la Billiarderie. A former serviceman, he became intendant of the King’s gardens in 1788. They set up house in the district of the Old Louvre, and the young Adelaïde opened a salon, where she was able to bring together a circle of cosmopolitan friends, including, among others, friends from Narbonne and from Lauzun, the Comte de Ségur, the Comte de Guibert, Condorcet, Dellile, the Countess of Albany (who became her intimate friend), and Governor Morris, whose Journal serves as the greatest testament to this time in the life of Mme de Flahaut. According to him, as a supporter of the constitutional monarchy, she exerted a great influence in certain social circles at the time of the Revolution. In 1792, when Mme de Filleul decided to emigrate to London with her son Charles, whose real father was Talleyrand, her husband did not follow them. In 1794, he was sent to the guillotine. At this time, his widow published a novel, ''Adèle de Senage'', which brought her some financial relief. On her journey as an emigrant, the novelist was, at one point, companion to Louis Philippe, Duke of Orleans. During this time, she met Baron de Souza-Bothelho, a Portuguese diplomat, whom she met again upon her return to France in 1797. They were married in 1802 and lived an idyllic life as a couple. She shared with her book-loving husband a taste for literature and, under Imperial Rule, ran a salon attended by Morrelet, Suard and Sisimondi. When the Bourbons returned to power, Charles de Flahaut, an ardent Bonapartist, sought exile in England. His mother, once again widowed in 1825, enjoyed a peaceful old age dedicated to writing and to the education of her grandson, future Duke of Morny and son of Charles and Queen Hortense of Holland. Adélaïde died in Paris on the 16th of April 1836.<br />
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The majority of Adélaïde de Filleul’s novels are set during the reigns of Louis XV and Louis XVI. So it is that ''Eugène de Rothelin'', one of her most appreciated texts, describes life in high society pre-1789, through both sensitive and delicate characters. Besides, her work Émilie et Alphonse sets the scene for a character who is the equivalent of the Marquise de Merteuil in Dangerous Liaisons. However, Mme de Souza was unable to depict evil in her work. Indeed, she shows herself to be more comfortable when describing events that take place within the inner circle of a family. This setting forms the intrigue of her works Eugénie et Mathilde, Charles et Marie, Adèle de Sénange and Eugène de Rothelin. The themes she explores in her novels are recurring ones: that of family, of education (''Charles et Marie'' features the same theme as ''Eugénie et Mathilde'', in that the author draws a parallel between three different upbringings), and of the pleasures of being virtuous. Furthermore, her choice of literary form is very often always the same. Mme de Souza writes mainly epistolary novels, from monodic, with a single narrator (''Adèle de Sénange'') to polyphonic, with many narrators (''Émilie et Alphonse'') or semi-autobiographical novels, such as ''Eugène de Rothelin''. These works highlight the importance of subjectivity. This is a concept which the author masters spectacularly well. This deep sense of coherence, which can also be explained by the fact that the author is very often inspired by her own experience (she describes her life as an immigrant in ''Eugénie et Mathilde'' and makes the convent where she grew up the setting for a number of her texts) does not prevent her works from being subject to many different sources of influence. On the one hand, she makes use of the novels of Fanny Burney as inspiration for her novel ''Charles et Marie''. On the other, she is influenced by the trend in gothic literature when writing ''Émilie et Alphonse''. The aristocratic and literary career led by Mme de Souza was exemplary, in that she avoided as far as possible the label of the ‘learned woman’ as much as she did that of the ‘loose woman’. Truly negative opinions about her are very rare, even if she served as the model for Mme d’Arbigny, the manipulative French woman in Mme de Staël’s ''Corinne'', or Italy (1807). Most often, she is described as the symbol of commitment to the Old Regime. Today, her works are seldom published, and her rarely commented on, with the exception of her novel Adèle de Sénange.<br />
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(translated by [[Dominique Mason]])<br />
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== Works ==<br />
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- 1788? : ''Adèle de Sénange ou Lettres de Lord Sydenham'', Londres, Debrett, Hookham, Edwards, De Boeffe, 1794 -- dans ''Romans de femmes du XVIIIe siècle'', éd. Raymond Trousson, Paris, Robert Laffont, 1996, p.567-672.<br /><br />
- 1799 : ''Émilie et Alphonse, ou le danger de se livrer à ses premières impressions'', Paris, Pougens.<br /><br />
- 1802 : ''Charles et Marie'', Paris, Maradan.<br /><br />
- 1808 : ''Eugène de Rothelin'', Paris, H. Nicolle.<br /><br />
- 1811 : ''Eugénie et Mathilde, ou Mémoires de la famille du comte de Rével'', Paris, F. Schoell.<br /><br />
- 1820 : ''Mademoiselle de Tournon'', Paris, Firmin Didot.<br /><br />
- 1821 : ''La Comtesse de Fargy'', Paris, A. Eymery, 1823 (le titre du t.III porte la date de 1822).<br /><br />
- 1821? : ''Aglaé'', dans ''OEuvres complètes'', Paris, A. Eymery, 1821-1822.<br /><br />
- 1831 : ''La Duchesse de Guise, ou Intérieur d'une famille illustre pendant la Ligue'' (drame en 3 actes), Paris, C. Gosselin, 1832.<br /><br />
- 1832-1836? : ''Louis XII'', inachevé et inédit.<br />
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== Selected bibliography ==<br />
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- Fassioto, Marie-Josée, «La comtesse de Flahaut et son cercle. Un exemple de salon politique sous la Révolution», dans ''Studies on Voltaire and the Eighteenth Century'', 303, 1992, p.344-348.<br /><br />
- Louichon, Brigitte, «Lire ''Adèle de Sénange'' de Madame de Souza: point de vue masculin, point de vue féminin», dans ''Féminités et masculinités dans le texte narratif avant 1800. La question du''«gender», dir. Suzan van Dijk, Madeleine van Strien-Chardonneau, Louvain/Paris, Peeters, 2002, p.403-415.<br /><br />
- Maricourt, André de, ''Madame de Souza et sa famille, ''Paris, Émile-Paul Éditeur, 1903.<br /><br />
- Trousson Raymond, «Introduction à ''Adèle de Sénange''», dans ''Romans de femmes du XVIIIe siècle'', éd. R. Trousson, Paris, Robert Laffont, 1996, p.553-566.<br /><br />
- Sainte-Beuve, Charles-Augustin de, «Madame de Souza», dans ''Portraits de femmes'', Paris, Gallimard, [1836] 1998, p.555-566.<br />
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== Selected bibliography of images ==<br />
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- 1785 (Salon) : Adélaïde Labille-Guiard, ''La comtesse de Flahaut et son fils'' (huile sur toile) Jersey, coll. part.<br />
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== Reception ==<br />
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- «Ce roman [''Adèle de Sénange''] commença et fit la réputation de son auteur. Il parut dans le temps où nous étions inondés de ces sombres productions des romanciers anglais, qui croient plaire avec des spectres et des horreurs, et comme il n'a rien d'un si lugubre appareil, comme tous les ressorts en sont simples, il reposa agréablement de ces compositions tristes et convulsives. Mais il ne dut pas le grand succès qu'il obtint à ce seul contraste; il le dut surtout à l'intérêt de l'action, à l'ingénuité des caractères, à la légèreté du style, l'art des développements, enfin à la découverte de ces nuances fines, de ces sentiments délicats, de ces expressions du coeur qu'une femme seule sait trouver» (Gabriel Legouvé,'' Le Mérite des femmes et autres poésies'', Paris, A. Renouard, 1809, p.51 [note de la p.19]).<br /><br />
- «Les romans de madame de Flahaut, aujourd'hui madame de Souza, se distinguent par une grâce qui leur est particulière. [...] Ces jolis romans n'offrent pas, il est vrai, le développement des grandes passions; on ne doit pas y chercher non plus l'étude approfondie des travers de l'espèce humaine; on est sûr au moins d'y trouver partout des aperçus très fins sur la société, des tableaux vrais et bien terminés, un style orné avec mesure, la correction d'un bon livre et l'aisance d'une conversation fleurie, l'usage du monde [...], des sentiments délicats, des tours ingénieux, des expressions choisies, l'esprit qui ne dit rien de vulgaire, et le goût qui ne dit rien de trop» (Marie-Joseph Chénier, ''Tableau historique de la littérature française'', Paris, Maradan, 1817, p.230-231).<br /><br />
- «Madame de Souza est un esprit, un talent qui se rattache tout à fait au dix-huitième siècle. Elle en a vu à merveille et elle en a aimé le monde, le ton, l'usage, l'éducation et la vie convenablement distribuée. Qu'on ne recherche pas quelle fut sur elle l'influence de Jean-Jacques ou de tel autre écrivain célèbre [...]. Madame de Flahaut était plus dix-huitième siècle que cela, moins vivement emportée par l'enthousiasme vers des régions inconnues. Elle s'instruisit par l'usage, par le monde, elle s'exerça à voir et à sentir dans un horizon tracé» (Charles-Augustin de Sainte-Beuve, ''Portraits de femmes'', Paris, Garnier frères, [1836] 1886, p.50).<br />
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__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/%C3%88ve_de_Saint-MartinÈve de Saint-Martin2014-12-03T09:42:34Z<p>Dubois: Created page with '{{Infobox Siefar | image = | fr = Ève de Saint-Martin | title(s)= Bienheureuse Ève de Saint-Martin, Ève de Liège | spouses = | also known as = | birth date = | death = di…'</p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Ève de Saint-Martin<br />
| title(s)= Bienheureuse Ève de Saint-Martin, Ève de Liège<br />
| spouses = <br />
| also known as = <br />
| birth date = <br />
| death = died after 1264<br />
| online = <br />
}}<br />
== Entry by [[Marie-Elisabeth Henneau]], 2013 ==<br />
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Eve of Saint-Martin’s fame is very much linked to that of Julienne de Cornillon –or Juliana of Cornillon (who died in 1258), whose Vita provides the few pieces of information we know about Eve. Not only her place at the side of the instigator of the Feast of Corpus Christi from Liege, but also her closeness to the Beguine movement and the Cistercian nuns of the diocese of Liege, serve as evidence of the continuing relationships that the female representatives from these different religious orders had in the 13th Century. Many of these women shared the same propensity to beginning their search for the divine by way of a conversion to a rigorous way of life and through the adoption of trying penitential practices. This was the option chosen by Eve, who, at a very young age, dreamt of the most absolute seclusion. Confinement to a cell built right up against the walls of a church allowed women to choose a hermitic life, while living under the protection and watch of the Church. This way of life proved to be very popular, particularly in Italy. Encouraged by Juliana, Eve continued down this path and isolated herself close to the collegiate Saint-Martin of Liege, but she had made her friend promise she would visit her regularly. As for Julienne, who was now a nun working in the leprosarium of Mont-Cornillon in Liege, she had her first mystic experiences which led her to wish that a specific Saint’s Day be created in the liturgical calendar of the Church to honour the Blessed Sacrament. At a time when the community dimension of the Eucharist was tending to disappear, and when the faithful were attending the celebration of this sacrament as silent witnesses, none of them, including several women, felt the need to see and to worship the consecrated host, for lack of being able to receive communion on a regular basis. So, crossing the Meuse River that separated them, Juliana came to pray in Eve’s cell several times, and to confide in her about her wish to see the body of Christ preserved and venerated, before and after Mass. So it was that, in spite of (or thanks to) her special status, Eve exerted a marked influence on the religious scene of Liège. In her Vita, Juliana highlighted the fact that Eve mediated on her friend’s behalf, speaking to influential ecclesiastics, whom she invited to wholeheartedly welcome Juliana’s proposals (1230-1235). Eve’s room, to which Juliana had easy access, was the stage for some of her raptures. It was also the stage for Eve’s ‘miraculous’ recovery: she once again found health in body and peace of mind thanks to her friend’s prayers. Juliana again took shelter there when confronted by her male counterpart, the Prior of Mont-Cornillon, about the temporal management of the leprosarium. While controversial accounts pitted supporters of the Feast of Corpus Christi against its opponents (as the feast day was deemed to be superficial by some, and essential by others), Eve offered tremendous support to her friend Juliana. Besides, she gave her the chance to meet the Beguine Isabelle de Huy, a kind interlocutor and a visionary herself. In the collective memory, all three women have been associated with the history of the Feast of Corpus Christi, introduced to the diocese of Liege in 1246. After the hurried departure of Juliana, who fled Liege to take refuge in Namur, Eve continued to be an authority who was listened to by the clergy, who were in favour of the establishment of the new worship of Corpus Christi. In 1264, Pope Urban IV, the former Archdeacon of Liege himself, told her that the Feast had been extended to the Universal Church. This was a distinguished privilege. As a privileged witness to the time which Juliana of Cornillon spent in Liege, Eve was reported to have shared her memories with the biographer, who mentions Eve fourteen times in his account. At the end of the 19th Century, local historians noted that she was the first female author to write in the Walloon language. She was said to have written the original text of Juliana’s biography, which was later translated into Latin. <br />
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In spite of the fact that there had been no mention of Eve having had any mystical experiences, this woman was in such intellectual harmony with Juliana and Isabelle that posterity was to perpetuate the image of all three women as united in having had the same ecstatic vision of Corpus Christi. Her spectacular withdrawal from society, which by no means prevented her from being involved in Church life, her relationship with the clergy, as well as with other active women in the Church, and her support of an initiative intended to promote devotion to the Eucharist make her one of the most representative forerunners of female piety of the 13th Century.<br />
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(translated by [[Dominique Mason]])<br />
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==manuscript sources<br />
* Bulle du pape Urbain IV à Ève de Saint-Martin, 9 septembre 1264 [original perdu], Liège, Bibliothèque du Grand Séminaire, Ms des Croisiers de Huy, 6 L 21, p. 250 (277), copie par Christian de Sittard, 1479.<br />
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==printed sources==<br />
* Bertholet, Jean, ''Histoire de l’institution de la Fête-Dieu, avec la vie des bienheureuses Julienne et Ève, toutes deux originaires de Liège'', Liège, F. A. Barchon, 1746, 14 f°, 316 p., 112 p.<br />
* ''Précis de la vie édifiante de la Bienheureuse Ève, recluse de Saint-Martin...'', Liège, Vve S. Bourguignon, 1775, 43 p.<br />
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==published sources==<br />
* ''Vie de sainte Julienne de Cornillon'', éd. Jean-Pierre Delville, Fête-Dieu (1246-1996), t. II, Louvain-la-Neuve, Pub. de l’Institut d’études médiévales. Textes, études, congrès, 19/2), 1999.<br />
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== Selected bibliography ==<br />
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* Cottiaux, Jean et Jean-Pierre Delville, « Ève, Julienne et la Fête-Dieu à Saint-Martin », in ''Saint-Martin. Mémoire de Liège'', Liège, Éd. Du Perron, 1990, p. 31-46.<br />
* Demarteau, Joseph, ''Ève de Saint-Martin, la première auteur wallonne'', Liège, Demarteau, 1896.<br />
* Lambot, Cyrille,"La bulle d’Urbain IV à Ève de Saint-Martin", in ''Revue bénédictine'', t. 79, 1969, p. 261-270.<br />
* Mulder-Bakker, Anneke B., ''Lives of the Anchoresses. The rise of the Urban Recluse in Medieval Europe'', University of Pennsylvannia Press, 2005. <br />
* Roisin, Simone, « Ève de Saint-Martin », in ''Dictionnaire d’Histoire et de Géographie ecclésiastique'', t. XVI, 1967, col. 114-117.<br />
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== Selected bibliography of images ==<br />
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* v. 1622 : Ève de Saint-Martin, bois sculpté, Ht 104 cm, Liège, Basilique Saint-Martin<br />
* v. 1625 : Jean Valdor, « Les trois promotrices de la Fête-Dieu en extase devant le Saint-Sacrement », burin 13,7 x 9 cm, Liège, Collections artistiques de l’Université, 22.587. <br />
* v. 1685 : Hubert Spiez, « Les trois promotrices de la Fête-Dieu en extase devant le Saint-Sacrement », eau-forte, 23,3 x 15, 1 cm – Liège, Collections artistiques de l’Université, 2022.<br />
* 1765 : Joseph et Jacques Klauber, « Les trois saintes et Jean de Lausanne en adoration devant le Saint-Sacrement », eau-forte, 15, 4 x 8, 4 cm – Liège, Cabinet des Estampes et des Dessins, inv U. C. 1162.<br />
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== Reception ==<br />
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* « Julienne, la servante du Christ, venait quelque fois chez Eve, recluse du Mont Saint-Martin à Liège, femme d’une vie louable. Elles étaient très proches l’une de l’autre de sorte qu’elles étaient liées entre elles par un lien indissoluble de charité. » (''Vie de sainte Julienne de Cornillon'', [ca 2e moitié du XIIIe s.], éd. Jean-Pierre Delville, Voir ''supra'' Source éditée, chapitre 22)<br />
* « Ève […] admiroit les desseins de la Providence, l’en glorifioit et révéroit de plus en plus la sainteté de sa bonne amie. Afin de pénétrer ce qu’il y avoit de caché dans [sa] vision, elle la conjura de lui obtenir du Ciel la même piété qu’elle envers le Saint-Sacrement […] La recluse se sentit peu de tems après embrasée d’un saint zèle de la religion et animée d’un si grand désir de la nouvelle Fête qu’il lui tardoit de la voir instituée… » (Jean Bertholet, ''Histoire de l’institution de la Fête-Dieu'', Voir ''supra'' Sources imprimées, 1746, p. 64-65)<br />
* « Urbain IV, pour consommer l’ouvrage de l’institution de la Fête-Dieu, mit tous ses soins et employa toute son autorité pour la faire recevoir universellement dans l’Église. [Il avait appris] qu’Ève, [la] fidèle amie [de Julienne], étoit [encore] en vie et remplissoit la ville et le pays de l’odeur de sa sainteté, qu’elle avoit porté les chanoines de Saint-Martin à obéir les premiers au Décret de l’Évêque, qu’héritière de l’esprit et de la piété de Julienne, elle étoit embrasée du même amour envers le très-saint Sacrement, et qu’elle employoit tout ce qui étoit en elle pour le faire adorer et lui faire rendre les honneurs qu’il méritoit. Au nom d’Eve, le pape qui la connoissoit pour une zélée servante du Seigneur, s’arrêta et persuadé qu’il ranimeroit sa piété et sa dévotion s’il la congratuloit sur l’objet qu’elle avoit le plus à cœur, il lui écrivit le Bref suivant… » (Jean Bertholet, ''Histoire de l’institution de la Fête-Dieu'', Voir ''supra'' Sources imprimées, 1746, p. 122)<br />
* « Peuple liégeois, c’est au milieu de vous qu’est née la bienheureuse Ève : elle est l’honneur de votre Nation, tant par les vertus extraordinaires qu’elle a pratiquées, que par les différentes révélations dont le Ciel l’a favorisée […] Les exemples de vertus qu’elle vous a laissés, le détachement universel dans lequel elle a vécu, les austérités qu’elle a pratiquées, sa singulière dévotion envers le Saint-Sacrement de l’Autel, le choix dont Dieu l’a distinguée, caractérisent la sainteté de sa vie, vous invitent à l’imiter et à rendre vos hommages […] à un Dieu qui faisant éclater sa grâce dans la personne d’une de vos concitoyennes, s’est si singulièrement et si magnifiquement manifesté au milieu de vous. » (''Précis de la vie édifiante de la Bienheureuse Ève'', Voir ''supra'' Sources imprimées, 1775, Préface)<br />
* « Si l’intérêt pour Ève manifesté par [le chanoine de Liège] Jean de Lausanne, cautionné par l’amitié de Julienne, ne nous apporte aucune lumière sur la personnalité la recluse, l’amitié de Jacques Pantaléon [futur Urbain IV] l’éclaire d’un jour inattendu. Que son aspect gringalet ne donne pas le change ! Son ascendant sur le futur Urbain IV suppose une envergure d’esprit hors du commun. » (Jean Cottiaux et Jean et Jean-Pierre Delville, « Ève, Julienne et la Fête-Dieu à Saint-Martin », Voir ''supra'' Choix bibliographique, 1990, p. 35)<br />
* « As an adult, Juliana often sought help from the anchoress Eve of St. Martin, an ardent supporter of Juliana’s cause to promote the new feast of Corpus Christi but an independent spirit who never joined Mont-Cornillon or any other monastic community and remained enclosed at St. Martin until her death in 1266. Eve’s written or dictated notes in Walloon on Juliana’s life and struggles, now lost, probably served as a basis for Latin vita composed by a canon at St. Martin. » (Walter Simons, ''Cities of ladies : Beguine Communities in the Medieval Low Countries, 1200-1565'', University of Pensylvania Press, 2001, p. 42) <br />
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__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Marie_Anne_Fran%C3%A7oise_Mouchard_de_ChabanMarie Anne Françoise Mouchard de Chaban2014-12-03T09:23:26Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Marie-Anne-Françoise Mouchard de Chaban<br />
| title(s)= Comtesse de Beauharnais<br />
| spouses = Claude de Beauharnais<br />
| also known as = Fanny de Beauharnais<br />
| birth date = 1737<br />
| death = 1813<br />
| briquet = yes<br />
| online = <br />
}}<br />
== Entry by [[Morgane Guillemet]], 2005 ==<br />
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Marie Anne Françoise Mouchard was born on the 4th of October 1737 in Paris, daughter to François-Abraham-Marie Mouchard, squire and Receiver General for the Champagne region of France, and to Anne-Louise Lazure, his wife. At the age of 15, Marie Anne Françoise married Claude de Beauharnais, a man twenty years her senior, on the 6th of March 1753. After a few years in an unhappy marriage, despite the birth of three children, and while her husband lived a secluded life on his land, the couple separated by mutual agreement in 1762 and Marie Anne Françoise went to live with her father on Rue Montmartre in Paris. It was there that she gave herself up to her marked taste for literature and poetry. She even opened her own literary salon, where she brought together, among other men of letters and men of science, Bitaubé; Mably; Dussaulx; Baculard d’Arnaud; Louvet and, above all, Dorat, who would be a great support to her, as much in her career as an author as financially.<br />
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Marie Anne Françoise (or the comtesse Fanny de Beauharnais, as she was more widely known) began to publish poems in ''l'Almanach des Muses'' from 1772 onwards. In 1776, a work entitled ''Mélange de poésies fugitives et de prose sans conséquence'' was published. Then came two novels: the first, ''Lettres de Stéphanie'', in 1778 (appearing for the first time as a serial in ''Le Journal des Dames'') and the second, ''L’Abailard supposé'', in 1780. The latter work was published in the same year as Dorat’s death. The successor to the comtesse’s confidant was Cubières, who would take Dorat’s place in her private life. Upon her father’s death in 1782, Fanny chose to retire to the Convent of the Order of the Visitation of Holy Mary, where she continued to meet with men of letters, before moving to live in Rue de Tournon in Paris in 1785, after the death of her husband. There, she opened a blue and silver salon and hosted men and women of letters, such as Mme Dubocage, Cubières, Mercier, Cazotte and Rétif de la Bretonne, as well as aristocrats and politicians. However, the production that she put on, ''La Fausse Inconstance, ou le Triomphe de l'honnêteté'', on the 31st of July 1787 at the Comédie Française in Paris was a flop and, due to boos from the audience, could not continue beyond Act III. This did not stop Fanny from having the play go to print after the performance. In October 1789, she left for Italy with Cubières. But, in May 1790, both of them had to return to France. They were seen as a threat due to Cubières’s revolutionary sentiments. Upon her return, Fanny stayed in Lyon, where she became a member of the Académie Française. Yet, she fled the turmoil caused by the Revolution in the town, and went to live on her land in Poitou for some time, before returning to Italy and then returning to Paris in 1792. She tried to re-open her salon there, but her suppers were the stage for quarrels caused by the differences in opinion of her guests. She thus moved back to Lyon. Exactly what Fanny did between leaving Lyon and returning to Paris in 1795 remains a mystery. F.K. Turgeon demonstrates that it was not her, but rather her daughter Marie-Françoise, wife to François de Beauharnais, who was arrested and imprisoned in the Sainte-Pélagie Prison in Paris in 1793. From 1799 onwards, Fanny lived on Rue de Sèvres in Paris. There, she continued to welcome friends and to write, but not much was to be heard about her before her death on the 2nd of July 1813 on Rue Saint-Dominique in the 7th arrondissement of Paris.<br />
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If she has been praised for her beauty, her kindness and her wit, Fanny de Beauhardais nevertheless suffered a number of criticisms (at times virulent), with regard to her work as a writer. In particular, she was mocked in Lebrun’s epigrams and in the correspondence of Palissot and that of de La Harpe. Besides, the flop of the production of ''La Fausse Inconstance'', a play that had been subject to a great conspiracy, had been a godsend for its critics. They claimed that Fanny’s works were the brainchild of her confidant Dorat or of her other acquaintances in her circle. But, these attacks are evidence of Fanny’s importance in high society and in literary circles, for Buffon called her ‘dear daughter’, and she had been in the company of the King of Prussia, Voltaire, Mercier and Bailly. Grimm had always defended her, and she was protective of, and served as inspiration to, several writers, including Rétif de la Bretonne and poetess Fortunée Briquet. All of her male supporters helped her to make her double identity known, whether as a woman or as a writer. Fanny’s works fit within the history of the feminist ideas of the time. Her work A tous les penseurs, salut (1773) serves as evidence of this, as does her ‘Epistle to women’ (1801), her praise'' A la Mémoire de Madame Dubocage'' (1802) or ''La Marmotte philosophe, ou la Philosophie en domino'' (1811). While many researchers seek to highlight the significance of her work, and show it deserves much wider recognition, her oeuvre still remains unknown to many.<br />
<br />
(translated by [[Dominique Mason]])<br />
<br />
== Works ==<br />
<br />
- 1772 : «Aux Hommes», ''L'Almanach des Muses'', p.I-4. <br /><br />
- 1772 : «A M. le Comte de ** partant pour l'Angleterre», ''L'Almanach des Muses'', p.22.<br /><br />
- 1772 : «Vers à Orosmane», ''L'Almanach des Muses'', p.52.<br /><br />
- 1772 : «A la Providence», ''L'Almanach des Muses'', p.87-88.<br /><br />
- 1772 : «Romance, air noté», ''L'Almanach des Muses'', p.155.<br /><br />
- 1773 : «Regrets du premier âge», ''L'Almanach des Muses'', p.36.<br /><br />
- 1773 : «Aux Femmes», ''L'Almanach des Muses'', p.49-50.<br /><br />
- 1773 : «A Mademoiselle de S**, pour sa fête», ''L'Almanach des Muses'', p.81.<br /><br />
- 1773 : «A la raison de M. le Comte L. T. D.», ''L'Almanach des Muses'', p.179-180.<br /><br />
- 1773 : ''A tous les penseurs, salut'', ''sl''.<br /><br />
- 1774 : «Réponse à l'épître sur l'amitié des femmes, insérée dans ''l'Almanach des Muses'' de 1771, p.161», ''L'Almanach des Muses'', p.15-17.<br /><br />
- 1774 : «A un irrésolu», ''L'Almanach des Muses'', p.72.<br /><br />
- 1774 : «A la raison d'un homme qui en a, épître à M. le Marquis d'Aub**», ''L'Almanach des Muses'', p.81-82.<br /><br />
- 1774 : «Aux philosophes insoucians», ''L'Almanach des Muses'', p.97-98.<br /><br />
- 1774 : «Réponse à des stances de M. le Chevalier de Cubières», ''L'Almanach des Muses'', p.143-144.<br /><br />
- 1774 : «Imitation de Sapho», ''L'Almanach des Muses'', p.166.<br /><br />
- 1774 : «Réponse aux vers de M. Doigni du Ponceau», ''L'Almanach des Muses'', p.183-184.<br /><br />
- 1775 : «Madrigal», ''L'Almanach des Muses'', p.6.<br /><br />
- 1775 : «A la folie», ''L'Almanach des Muses'', p.18.<br /><br />
- 1775 : «Portrait des François», ''L'Almanach des Muses'', p.98.<br /><br />
- 1775 : «Aux Turcs», ''L'Almanach des Muses'', p.109-110.<br /><br />
- 1775 : «Aux Sauvages», ''L'Almanach des Muses'', p.173-174.<br /><br />
- 1775 : «A M. le Maréchal de **», ''L'Almanach des Muses'', p.182.<br /><br />
- 1775 : «Regrets d'une Bergère», ''L'Almanach des Muses'', P.221-222.<br /><br />
- 1775 : «A M. le Chevalier de **, en recevant de lui un superbe oiseau», ''L'Almanach des Muses'', p.225.<br /><br />
- 1775 : ''Zabhet ou les heureux effets de la bienfaisance'', Amsterdam et Paris, P.Fr. Gueffier.<br /><br />
- 1776 : «Vers sur les douceurs du cloître», ''L'Almanach des Muses'', p.12.<br /><br />
- 1776 : «A M. le Maréchal de **», ''L'Almanach des Muses'', p.30.<br /><br />
- 1776 : «Vers à M. le Marquis de ***», ''L'Almanach des Muses'', p.47-48.<br /><br />
- 1776 : «Billet d'une bergère, daté des champs», ''L'Almanach des Muses'', p.111-112.<br /><br />
- 1776 : «A M. le Comte d'H**», ''L'Almanach des Muses'', p.195-196.<br /><br />
- 1776 : ''Mélange de poésies fugitives et de prose sans conséquence'', Amsterdam et Paris, Chez Delalain.<br /><br />
- 1776 : ''Volsidor et Zulménie, conte pour rire, moral si l'on veut, et philosophique en cas de besoin'', Amsterdam et Paris, Delalain.<br /><br />
- 1777 : «A des dames qui ne m'aiment pas», ''L'Almanach des Muses'', p.180.<br /><br />
- 1777 : «A un homme qui auroit voulu être femme», ''L'Almanach des Muses'', p.188.<br /><br />
- 1777 : «Réponse à des vers de M**, sur un gazetier», ''L'Almanach des Muses'', p.217-218.<br /><br />
- 1777 : «A la Reine, un jour qu'elle étoit à l'Opéra», ''Mélanges littéraires, ou Journal des Dames, dédié à la Reine'' (octobre), p.301.<br /><br />
- 1778 : «Sur l'amitié», ''L'Almanach des Muses'', p.136.<br /><br />
- 1778 : «Aux inconstans», ''L'Almanach des Muses'', p.189.<br /><br />
- 1778 : «Hymne d'une bergère à l'amour», ''L'Almanach des Muses'', p.213-214.<br /><br />
- 1778 : ''Lettres de Stéphanie, ou l'Héroïsme du sentiment, roman historique en trois parties'', Paris, Dériaux, 3 vol.<br /><br />
- 1779 : «Aux incrédules, épître à M. de Buffon», ''L'Almanach des Muses'', p.167-169.<br /><br />
- 1779 : «A la Reine, un jour qu'elle étoit à l'Opéra», ''L'Almanach des Muses'', p.240.<br /><br />
- 1779 : «Aux incrédules, épître envoyée à M. le Comte de Buffon», ''in'' Laus de Boissy (éd.), ''Le Tribut des muses, ou Choix de pièces fugitives tant en vers qu'en prose'', dédié aux mânes de Voltaire, Petersbourg et Paris, chez Grange, p.153-156.<br /><br />
- 1779 : «A la Reine, un jour qu'elle étoit à l'Opéra», ''ibid.'', p.175.<br /><br />
- 1780 : «A M. le Comte de **, qui venoit d'être malade», ''L'Almanach des Muses'', p.39.<br /><br />
- 1780 : «La plainte raisonnable», ''L'Almanach des Muses'', p.169.<br /><br />
- 1780 : «A M. de **, qui avoit adressé des vers à l'auteur, en lui envoyant un recueil de poésies», ''L'Almanach des Muses'', p.201-202.<br /><br />
- 1780 : ''L'Abailard supposé, ou le Sentiment à l'épreuve'', Amsterdam et Paris, P.Fr. Gueffier.<br /><br />
- 1780 :»Epître à l'ombre d'un ami», ''Le Journal de Paris'' (20 mai, no 141), ''in Le Journal de Paris, 1780, janvier à décembre'', p.576-578.<br /><br />
- 1780 : «Vers à M. B, de l'Académie des Sciences, en recevant de lui le présent de ses Lettres sur ''l'Atlantide'' de Platon», ''Le Journal de Paris'' (4 septembre, no 248), ''in Le Journal de Paris, 1780, janvier à décembre'', p.1004-1006.<br /><br />
- 1780 : «A M. Le Mierre, sur son élection à l'Académie françoise», ''Le Journal de Paris'' (2 décembre, no 337), ''in Le Journal de Paris, 1780, janvier à décembre'', p.1373.<br /><br />
- 1781 : «A M. Bailly de l'Académie des Sciences, en recevant de lui le présent de ses Lettres sur ''l'Atlantide'' de Platon», ''L'Almanach des Muses'', p.117-119.<br /><br />
- 1781 : «Epître à l'ombre d'un ami», ''L'Almanach des Muses'', p.171-174. <br /><br />
- 1781 : ''L'Aveugle par amour'', Amsterdam et Paris, P.Fr. Gueffier.<br /><br />
- 1782 : «Romance faite à Ermenonville sur le tombeau de J. J. Rousseau», ''L'Almanach des Muses'', p.157-158.<br /><br />
- 1784 : ''Le Cabriolet, ou l'Egoïste corrigé, conte en l'air'', ''sl''.<br /><br />
- 1784 : «Conseils aux femmes», ''Le Journal de Lyon, ou annonces et variétés littéraires, pour servir de suite aux Petits offices de Lyon''(année 1784, 28 avril, no 9), p.136-137.<br /><br />
- 1784 : «Vers de Madame la Comtesse de Beauharnois, à M. le Comte de St Aldegonde, en lui envoyant ''Stéphanie'' et ''L'Aveugle par amour''», ''Le Journal de Lyon, ou annonces et variétés littéraires, pour servir de suite aux Petits offices de Lyon'' (année 1784, 26 mai, no 11), p.161-162. <br /><br />
- 1784 : «A Monsieur le Comte d'Oels», ''Le Journal de Lyon, ou annonces et variétés littéraires, pour servir de suite aux Petits offices de Lyon'' (année 1784, 24 novembre, no 24), p.371-372.<br /><br />
- 1784 : «Imitation d'une élégie angloise de M. William Thornton, sur la mort de son frère», ''Le Journal de Lyon, ou annonces et variétés littéraires, pour servir de suite aux Petits offices de Lyon'' (année 1784, 9 décembre, no 25), p.387-389.<br /><br />
- 1786 : ''Le Somnambule, oeuvres posthumes en prose et en vers, où l'on trouve l'histoire générale d'une isle très singulière découverte aux Grandes Indes en 1784'', A l'Isle de France et Paris, P.-Fr. Didot le jeune (mauvaise attribution?).<br /><br />
- 1787 : ''La Fausse inconstance, ou le Triomphe de l'honnêteté, pièce en cinq actes, en prose'', Paris, L'Esclapart.<br /><br />
- 1787 : ''Les Amans d'autrefois'', Paris, Couturier et L'Esclapart, 3 vol.<br /><br />
- 1789 : ''Constance ou le Triomphe de l'infortune'', Londres et Paris, Maradan (indiquée comme «troisième édition, revue, corrigée et augmentée»).<br /><br />
- 1789 : ''Les Noeuds enchantés, ou la bisarrerie des destinées'', Rome, De l'Imprimerie papale (attribué à Mme de Beauharnais).<br /><br />
- 1791 : «Vers à l'amitié», ''L'Almanach des Muses'', p.21-23.<br /><br />
- 1792 : «L'âge du bonheur», ''L'Almanach des Muses'', p.4.<br /><br />
- 1799 : «A Frédéric II, roi de Prusse, au sujet de la grand-messe qu'il a fait chanter à Breslaw, pour le repos de l'ame de Voltaire», ''L'Almanach des Muses'', p.138-141.<br /><br />
- 1801 : ''L'Isle de la Félicité, ou Anaxis et Théone, poëme philosophique en trois chants; précédé d'une épîtres aux femmes, et suivi de quelques poésies fugitives'', Paris, Masson.<br /><br />
- 1802 : ''A la mémoire de madame Dubocage'', Paris, Impr. de Richard.<br /><br />
- 1803 : «Vers à Bonaparte, au moment où le peuple français votait sur cette question : Napoléon Bonaparte sera-t-il consul à vie?», ''L'Almanach des Muses'', p.103-104.<br /><br />
- 1804 : «Délie à Tibulle, imitation», ''Le petit Magasin des dames'', vol. II, p.10.<br /><br />
- 1806 : ''Pièces fugitives et fragments de sciences et de lettres'' ''in'' Cournand, de, ''Léandre et Héro, poème en trois chants, imité du grec de Musée, suivi de pièces fugitives et fragments de sciences et de lettres, par Madame Fanny de Beauharnais'', Paris, Guyon.<br /><br />
- 1810 : ''Les Epoux amans ou Colisan et Fénicie. Anecdote espagnole'', ''in'' Bricaire de la Dixmerie, Nicolas, ''Lettres sur l'Espagne ou Essai sur les moeurs, les usages et la littérature de ce royaume, par feu La Dixmerie. Précédé d'un Eloge de l'auteur et suivi d'un Précis sur les formes judiciaires de l'Inquisition, par C. P.[Michel de Cubières-Palmézeaux.] Augmenté d'une anecdote espagnole [Les Epoux amans] et de pièces fugitives, par Mme Fanny de Beauharnais'', Paris, Librairie Economique, 2 vol. <br /><br />
- 1810 : ''Elégie sur la mort de son Altesse Madame la Princesse de la Leyen, arrivée le 4 juillet 1810'', Paris, Impr. de Dumaka.<br /><br />
- 1811 : ''La Marmotte philosophe, ou la Philosophie en domino, précédée des Amours magiques et suivie de la Nouvelle folle anglaise, et de plusieurs autres nouvelles et opuscules'', Paris, Guillaume, 3 vol. <br /><br />
- 1811 : ''La Cyn-Achantide, ou le Voyage de Zizi et d'Azor, poème en cinq livres'', Paris, Houzé.<br /><br />
- Une lettre à Beaumarchais, ''in'' Louis de Loménie, ''Beaumarchais et son temps'', Paris, 1858, vol.II, Michel-Lévy Frères, p.579-580.<br /><br />
- Une lettre recommandant Cubières à Lucien Bonaparte, datée du 4 de Nivose, an VIII, ''Carnet historique et littéraire'', XIII, 1902, p.127-128.<br /><br />
- Plusieurs lettres à la reine Hortense, ''in'' Alfred Marquiset, ''Les Bas-bleus du premier Empire'', Paris, 1913.<br /><br />
- Deux lettres, l'une à Bitaubé et l'autre à Boufflers, ''Revue d'histoire littéraire de la France'', XXIII, 1916, p.254-256.<br />
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== Selected bibliography ==<br />
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- Marquiset, Alfred, «Fanny de Beauharnais», dans''Les Bas-bleus du premier Empire'', Paris, 1913, p.179-207.<br /><br />
- Noël, Erick, ''Les Beauharnais. Une fortune antillaise, 1756-1796'', Genève, Droz, 2003.<br /><br />
- Piau-Gillot, Colette, «Rétif et le salon de Madame de Beauharnais», ''Études rétiviennes'', 11, déc. 1989 («Vivre la Révolution: Rétif de la Bretonne, actes du colloque de Tours 22-24 juin 1989»), p.109-128.<br /><br />
- Turgeon, F. K., «Fanny de Beauharnais: Biographical Notes and a Bibliography», ''Modern Philology'', 30,<br />
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== Selected bibliography of images ==<br />
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- 1802 : Gaucher, ''Portrait de Mme de Beauharnais'' (gravure d'après un dessin de Thornton de 1785) -- Frontispice du ''Nouvel Almanach des Muses'', 1.<br />
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== Reception ==<br />
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- «Vous avez des talents et des grâces modestes et avec cela un coeur naïf qui ne damne personne [] Je mets aux pieds de la belle muse française l'hommage très respectueux, madame, du vieux malade» (Voltaire, lettre de 1775, ''Correspondance générale'', éd. Bestermann, The Voltaire Foundation, D.14351-D.19533, cité par Colette Piau-Gillot, voir ''supra'', choix bibliographique, p.113).<br /><br />
- «Il court une épigramme assez plaisante, en deux vers que voici:<br /><br />
Chloé belle et poëte a deux petits travers;<br /><br />
Elle fait son visage et ne fait pas ses vers.<br /><br />
Il n'y a qu'une objection à faire contre cette épigramme, c'est que cette femme (du moins celle que l'on nomme) n'est pas plus belle qu'elle n'est poëte, et qu'en supposant qu'elle ''fasse son visage'', cet ouvrage-là ne vaut pas mieux que les autres, à l'exception de ses yeux qu'elle ne saurait faire, et qui sont beaux. On peut observer que ses ouvrages sont si mauvais qu'il n'y a pas de raison pour les lui disputer; aussi cette épigramme lui fait-elle beaucoup moins de tort que les ridicules vers à sa louange dont tous les rimailleurs du bas Parnasse ont farci les journaux» (La Harpe, Jean-François de, ''Correspondance littéraire, adressée à son Altesse Impériale Mgr le grand-duc, aujourd'hui Empereur de Russie, et à M. le cte André Schowalow, depuis 1774 jusqu'à 1789'', Paris, Migneret, 1804-1807, 6 vol., t.3, lettre CLX, p.319 [deuxième édition]).<br /><br />
'''-'''«On compte jusqu'à quatorze ouvrages de Mme de Beauharnais: nous n'en donnerons point la liste, composée de romans, de contes, de nouvelles qui, aujourd'hui, n'offrent plus d'intérêt. Les seuls que nous puissions citer sont: les ''Lettres de Stéphanie'' (1778, 3 vol. in-12), et les ''Mélanges de poésies fugitives et prose sans conséquence'' (1773). La modestie de ce titre n'a pu désarmer la critique» (Pierre Larousse, ''Grand Dictionnaire universel du XIXe siècle'', Genève/Paris, Slatkine, 1982, notice «Beauharnais (Fanny, comtesse de)», II, 1, p.434-435 [première éd. 1867]).<br /><br />
- «Fanny durant toute sa vie littéraire, va lutter pour défendre le statut des femmes-auteurs, voire pour obtenir le droit à s'exprimer pour toutes les femmes» (Colette Piau-Gillot, «Rétif et le salon de Madame de Beauharnais», voir ''supra'', choix bibliographique, p.109-128, p.120).<br />
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{{DEFAULTSORT:Mouchard de Chaban, Marie-Anne-Francoise}}[[Category:Historical figures]][[Category:Siefar dictionary]]<br />
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Mouchard de Chaban, Marie-Anne-Francoise</div>Duboishttp://siefar.org/dictionnaire/en/Marie-Fran%C3%A7oise_GayMarie-Françoise Gay2014-12-03T09:01:49Z<p>Dubois: </p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Marie-Françoise Gay<br />
| title(s)= <br />
| spouses = Nicolas-Gabriel Allart<br />
| also known as = Nicolas-Gabriel Allart<br />
| birth date = 1765<br />
| death = 8 January 1821<br />
| online = <br />
}}<br />
== Entry by [[Hedwig Friederich]], 2012 ==<br />
<br />
Marie-Françoise Gay was born in Lyon in 1765 and died on the 8th of January 1821. She was the daughter of Marie-Claudine Louise Galy and Joseph Gay. Her father, a merchant from Lyon, was financially ruined by the Revolution. She was the elder sister of Jean-Sigismond Gay (1768-1822), whose wife Marie-Françoise-Sophie Nicault de la Valette and daughter Delphine, wife of Emile de Girardin, were known during their lifetimes for their literary talents. The author, who married businessman Nicolas-Gabriel Allart, translated English novels into French and devoted herself to writing fiction under the English nom de plume Mary Gay. She was actively engaged in local community life during the Revolution –she was the President of the Women’s Philanthropic Society of Chambéry. Gay also travelled a lot with her husband, who was sent on missions across countries that had been conquered by France. In Milan, she gave birth to her eldest daughter Hortense (1801-1879), who would become known as Hortense Allart de Méritens or as Mme Allart de Therase and would become a famous novelist and essayist. Her second daughter Sophie, born in Paris in 1804, won fame as a painter. Travelling a lot like her mother, Sophie married a merchant named Gabriac in Rome.<br />
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In the literary field, Marie Allart is much less well-known than her daughter, her sister-in-law or her niece. She only published two translations. Firstly, in 1797, came a new French translation of Ann Radcliffe’s novel The Italian (Eléonore de Rosalba, ou le Confessional des penitents noirs), which had been translated by André Morellet under the title L’Italien, ou le Confessional des penitents noirs the year before. Secondly, in 1802, the author translated the five-volume novel by Samuel Jackson Pratt, Les secrets de famille. Finally, three years before her death, Mme Allart wrote Albertine de Saint-Albe, an autobiographical novel in two volumes which was published by Renard in Paris.<br />
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The comments on Mme Allart’s works, both during her lifetime and after her death, are few and far between. Only Henri Malo talks about her in 1924 in Delphine Gay de Girardin (Une muse et sa mère), a novel that featured Marie Allart’s sister-in-law and niece. More up-to-date dictionaries only acknowledge her daughter Hortense, who was widely published, and had fought for women’s rights and in favour of their role in society. Even if Marie-Joseph Chenier highly praised her translations in his Tableau historique de l’état et des progrès de la littérature française depuis 1789 (1816), the character and the works of Marie Allart have been of little interest to researchers until recently.<br />
<br />
(translated by [[Dominique Mason]])<br />
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== Works ==<br />
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* 1818 : ''Albertine de Saint-Albe'', Paris, Renard, 2 vol.<br />
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== Translations ==<br />
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* 1797 : ''Eléonore de Rosalba, ou le Confessional des pénitents noirs'', trad. de l’angl. Anne Radcliffe, Paris, Lepetit, 7 vol.<br />
* 1802 : ''Les Secrets de famille'', trad. de l’angl. M. Pratt, Paris, Lepetit, 5 vol.<br />
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== Selected bibliography ==<br />
<br />
* Grente, Georges, « Allart, Marie-Françoise», dans ''Dictionnaire des Lettres Françaises. Le XVIIIe siècle'', Paris, Fayard, 2e éd., 1995, p. 34-35.<br />
* Malo, Henri,'' Une Muse et sa Mère, Delphine Gay de Girardin'', Paris, Emile Paul Frères, 1924.<br />
* Roman d’Amat, Jean-Charles ''et al.'', « Allart, Marie-Françoise », dans ''Dictionnaire de biographie française'', t. II, 1936, col. 138-139.<br />
* Quérard, Joseph M., « Allart (M Mary) », dans ''La France littéraire ou Dictionnaire bibliographique'', t. 1, Paris, F. Didot, 1827, p. 36.<br />
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__FORCETOC__</div>Duboishttp://siefar.org/dictionnaire/en/Henriette-Julie_de_CastelnauHenriette-Julie de Castelnau2014-12-03T08:52:04Z<p>Dubois: Created page with '{{Infobox Siefar | image = | fr = Henriette-Julie de Castelnau | title(s)= Comtesse de Murat | spouses = Nicolas de Murat, comte de Gilbertez | also known as = | birth date = a…'</p>
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<div>{{Infobox Siefar<br />
| image = <br />
| fr = Henriette-Julie de Castelnau<br />
| title(s)= Comtesse de Murat<br />
| spouses = Nicolas de Murat, comte de Gilbertez<br />
| also known as = <br />
| birth date = about 1668<br />
| death = 1716<br />
| online = <br />
}}<br />
== Entry by [[Geneviève Patard]], 2007 ==<br />
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Born to Michel de Castelnau, a descendant of the high aristocracy of the county of Bigorre, and to Louise-Marie Foucault of Limousin, Henriette-Julie de Castelneau, born circa 1668, came from a long line of families recognised for their gloriously triumphant military backgrounds. Indeed, her two grandfathers, namely Jacques de Castelneau and Louis Foucault de Saint-Germain, were Marshals of France. <br />
Her childhood was marked by the death of her father, the Governor of Brest, who was killed on the 2nd of December 1672 near Utrecht in The Netherlands, at the head of his regiment. Contrary to long-standing beliefs about Henriette-Julie de Castelneau’s legendary childhood days spent in Brittany, her family returned to Paris. <br />
In 1691, she married Nicolas de Murat, Comte de Gilbertez, and Colonel of an Infantry Regiment. In 1696, although not yet in her thirties, Mme de Murat wrote her Mémoires. As she told the story of her life, she fought to defend the cause of women, while crafting a response to a work that had just been published and which she considered damaging to the image of the female sex, the Mémoires de la vie du Comte D* avant sa retraite rédigés par Saint-Evremont. Through her response to this text, she intended to convince the world ‘that, very often, there is much more discontent than disorder implied by a woman’s behaviour’. <br />
She spent time in the salon of Mme la Marquise de Lambert. She was also an active contributor to the growing popularity of a new literary genre, the fairytale, with the publication of her collection of Contes de Fées and Les Nouveaux Contes de Fées (1698), followed by her Histoires sublimes et allégoriques (1699). The stories in the latter work cited begin with a letter addressed to the ‘Modern Fairies’, whom the storyteller implores to distinguish themselves from the ‘Former Fairies’, whose works of magic were ‘low and childish’.<br />
At the same time, her work Voyage de Campagne (1699) included a tale about the conversations had by a group of aristocrats in a rural setting. In that same year, she was elected as a member of the Academy of the Ricovrati in Padua, along with, to name but a few, Mlle Chéron, Mlle de la Force, Mlle Deshoulières, Mlle Bernard – thus joining Mlle de Scudéry, Mme d’Aulnoy and Mlle Lhéritier. <br />
However, Mme de Murat was the subject of endless rumours of scandal, which grew in her wake. The reports written on 29 September 1698 by Police Lieutenant René d’Argenson serve as evidence of this. She was accused of a variety of “misdemeanours,” in particular relating to her homosexual tendencies. Given a warning on several occasions, she was finally arrested on the 19 April 1702 and imprisoned in the Château of Loches. On the 14 March 1706, she made a failed attempt to escape. She was transferred to the Château of Saumur, where she was more rigorously imprisoned. She then spent time in the Château d’Angers in 1707, before moving back to Loches in the same year. Rather than imprisonment, she merely found herself in exile in the town, where she rubbed shoulders with high society. <br />
We know more about this period of her life thanks to a daily diary kept by Mme de Murat, sent in the form of letters to her cousin, Mlle de Menou, between the 14th of April 1708 and the 5th of March 1709. At long last, Mme de Murat managed to attract the attention of Philippe II, Duke of Orléans, thanks to his mistress, the comtesse d’Argenton, for whom she had written a poem. On the 15th of May 1709, she was granted partial release from prison, after which she moved to live with an aunt in Limousin. <br />
She continued to publish, this time her work Les Lutins du château de Kernosy, a nouvelle historique [ ‘historical’ novel], which appeared in 1710. At the time of Louis XIV’s death, the Regent gave her leave to return to Paris, but she chose to retire to the Province of Maine, taking up residence in the Castle of La Buzardière. Weakened by illness, she died there the following year, on the 29th of September 1716.<br />
In her use of generic forms and her exploration of blurred boundaries, whether it be in her memoirs, literary tales or nouvelles [novels], Mme de Murat exhibited an astonishing amount of freedom through her writing. She did not hesitate to draw upon the many and varied sources of inspiration she came across as she read for pleasure. She breathed new life into motifs borrowed from Italian writer Giovanni Francesco Straparola and the Abbé de Villars. In particular, Mme de Murat borrowed elements from the latter author’s text Comte de Gabalis, which she used as a vehicle to voice her concerns in a style imbued with préciosité. Throughout her work, light-hearted dreams of chivalrous scenarios are intertwined with the denunciation of the social subservience of women.<br />
Up until the publication of the first tales from the pen of Madame de Murat in a new edition of Cabinet des Fées (1785), her first attempts at writing stories enjoyed success in 18th-century France. The publication of her complete works, which included the compilation of her handwritten correspondence, as announced in the Bibliothèque universelle des Romans (1775), never took place. Subsequently, her character became a topic of great interest in the domain of Gay and Lesbian Studies. <br />
However, it is as part of the new wave of criticism surrounding the fairytale as a literary genre which became prominent at the end of Louis XIV’s reign, and, in particular, thanks to the editorial venture to produce the Bibliothèque des Génies et des Fées, that Mme de Murat’s work has received new attention.<br />
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(translated by [[Dominique Mason ]])<br />
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== Works ==<br />
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*1697 : Mémoires de Madame la Comtesse de M***, Paris, C. Barbin.<br />
*1698 : Contes de Fées. Dediez à Son Altesse Sérénissime Madame la Princesse Douairière de Conty. Par Mad. La Comtesse de M****, Paris, C. Barbin -- éd. Geneviève Patard, Paris, H. Champion, 2006.<br />
*1698 : Les Nouveaux Contes des Fées. Par Madame de M**, Paris, C. Barbin.<br />
*1699 : Histoires sublimes et allégoriques. Par Madame la Comtesse D***, Dédiées aux Fées Modernes, Paris, F. et P. Delaulne.<br />
*1699 : Voyage de campagne. Par Madame la Comtesse de M***, Paris, Vve de C. Barbin.<br />
*1708-1709 : Ouvrages de Mme la C. de Murat,inédit, Paris, Bibliothèque de l’Arsenal, ms. 3471 (contient le Journal pour Mademoiselle de Menou, 14 avril 1708-8 juin 1709, et un ensemble ayant fait l'objet d'une édition en 1703 (Paris, P. Ribou), intitulé Zatide, histoire arabe, et attribué à E. Le Noble).<br />
*1710 : Les Lutins du château de Kernosy, nouvelle historique. Par Madame la Comtesse de M***, Paris, J. Le Febvre.<br />
*1714 : L'Esprit folet, ou Le Sylphe amoureux, dans Avantures choisies, contenant L'Amour innocent persécuté. L'Esprit folet, ou Le Sylphe amoureux. Le Coeur volant, ou L'Amant etourdy. Et La Belle Avanturière, Paris, P. Prault.<br />
Various poems: one sonnet in Recueil de pièces curieuses et nouvelles..., La Haye, A. Moetjens, *1695, t.III, 1re partie, p.61-62; one elegy, one epistle, one eclogue in Nouveau choix de pièces de poésie..., La Haye, H. van Bulderen, 1715, t.I, p.220-222 et t.II, p.157-161, 161-164; one song, one epistle in Choix de chansons..., Paris, sn, 1755, p.45-46; one sonnet, one song in *Recueil de Maurepas, Leyde, sn, 1865, t.II, p.225-226 et t.V, p.56.<br />
*(formerly attributed to the comtesse de Murat): Le Comte de Dunois, Paris, C. Barbin, 1671.<br />
*(formerly attributed to the comtesse de Murat): La Comtesse de Chateaubriant ou les Effets de la jalousie, Paris, Th. Guillain, 1695.<br />
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== Selected bibliography of images ==<br />
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- v.1698 : Jacques Harrewyn, Portrait de ''Henriette-Julie de Castelnau, comtesse de Murat'' (gravure, 9 x 12 cm, signée), Paris, Bibliothèque nationale de France (N2 MURAT, 55A7037).<br />
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== Web Links ==<br />
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- ''Les Lutins du château de Kernosy'', Henriette-Julie de Castelnau, comtesse de Murat[http://charlou.club.fr/murat/index.html]<br /><br />
Ce site propose le texte intégral de l’édition de 1710 des ''Lutins du château de Kernosy'' (orthographe et ponctuation modernisées) ainsi qu’une bibliographie et des liens utiles.<br />
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== Reception ==<br />
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- «Le beau partage que l’esprit,<br /><br />
Et que Murat en est pourvue!<br /><br />
On ne l’a pourtant jamais vue<br /><br />
Se vanter de ce qu’elle écrit.»<br /><br />
(Claude-Charles Guyonnet de Vertron, «Madrigal pour Madame la Comtesse de Murat auparavant Mademoiselle de Castelnau», dans ''La Nouvelle Pandore'', Paris, Vve C. Mazuel, 1698, p.452)<br />
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- (à propos des ''Lutins du château de Kernosy'') «Ce petit roman n’a pas été fort recherché par le peu que promet le titre, il est cependant écrit avec beaucoup de génie, d’agrément et de goût. Il plaît par la diversité amusante des événements et la singularité des caractères. Il est encore de Madame la Comtesse de Murat, autrefois connue dans le monde galant et remuant.» (Nicolas Lenglet Du Fresnoy, ''De l’usage des romans...'', Amsterdam, Vve Poilras, 1734, t.II, p.101)<br />
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- «Le style de quelques-uns de ses ouvrages tient beaucoup de son caractère. Il est léger, spirituel, vif et enjoué. Madame de Murat badine plus qu’elle ne travaille.» (Antoine-René de Voyer d’Argenson, ''Bibliothèque universelle des romans...'', Paris, Bureau/Demonville, juillet 1775, p.211)<br />
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- «La réputation brillante que ses ouvrages lui acquirent d’abord ne s’est pas soutenue. C’est assez le sort des auteurs qui s’attachent à des productions frivoles, et qui n’ont que les ressources de l’esprit pour se garantir de l’oubli.» (François-Xavier de Feller, ''Biographie universelle...'', nouvelle éd., Lyon, J.-B. Pélagaud, 1851, t.II, p.382)<br />
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«Ses vers, en petit nombre, se distinguent par la facilité, et elle aurait pu se faire un nom parmi les poètes érotiques, si elle s’était livrée uniquement à la poésie.» (Louis-Gabriel Michaud, ''Biographie universelle ancienne et moderne''..., nouvelle éd., Paris, C. Delagrave, 1856, t.29, p.587)<br />
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- (à propos des contes) «[Ils] ne doivent pas être confondus avec les productions ordinaires de ce genre: écrits avec beaucoup d’esprit, ils cachent, sous une fiction agréable, une morale d’autant plus piquante qu’elle s’appuie sur une connaissance profonde du monde, principalement de la cour.» (Prosper Levot, ''Biographie bretonne'', Vannes, Cauderan, 1852-1857, t.II, p.99)<br />
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- «Cette moderne Sappho [...].» (Alfred Boulay de la Meurthe, ''Les Prisonniers du roi à Loches sous Louis XIV'', Tours, J. Allard, 1911, p.76)<br />
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- «[L]a petite révoltée aux dispositions anarchistes qu’est cette plus séduisante que recommandable comtesse de Murat» (Lucie Félix-Faure-Goyau, ''La Vie et la mort des fées, essai d’histoire littéraire'', Paris, Perrin, 1910, p.276)<br />
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