Even at the early age of twelve years, she had mastered those authors, and had laid out a course of life, not in accord with her good mother’s ideas, for it excluded the idea of religion as commonly understood, and crushed out the sentiment of maternity, that crowning glory to which nearly all young female children aspire, although in them, at a tender age, it is instinctive and not based upon knowledge of its meaning.

This beginning of Ninon’s departure from the beaten path should not be a matter of surprise, for all the young open their hearts to ideas that spring from the sentiments and passions, and anticipate in imagination the parts they are to play in the tragedy or comedy of life.

It is this period of life which the moralist and educator justly contend should be carefully guarded.  It is really a concession to environment, and a tacit argument against radical heredity as the foundation upon which rest the character and disposition of the adult, and which is the mainspring of his future moral conduct.  It is impossible to philosophize ourselves out of this sensible position.

In the case of Ninon, there was her mother, a woman of undoubted virtue and exemplary piety, following the usual path in the training of her only child and making a sad failure of it, or at least not making any impression on the object of her solicitude.  This was, however, not due to the mother’s intentions:  her training was too weak to overcome that coming from another quarter.  It has been said that Ninon’s father and mother were as opposite as the Poles in character and disposition, and Ninon was suspended like a pendulum to swing between two extremes, one of which had to prevail, for there was no midway stopping place.  It may be that the disciple of heredity, the opponent of environment will perceive in the result a strong argument in favor of his view of humanity.  Be that as it may, Ninon swung away from the extreme of piety represented by her mother, and was caught at the other extreme by the less intellectually monotonous ideas of her father.  There was no mental conflict in the young mind, nothing difficult; on the contrary, she accepted his ideas as pleasanter and less conducive to pain and discomfort.  Too young to reason, she perceived a flowery pathway, followed it, and avoided the thorny one offered her by her mother.

Monsieur de l’Enclos was an Epicurean of the most advanced type.  According to him, the whole philosophy of life, the entire scheme of human ethics as evolved from Epicurus, could be reduced to the four following canons: 

First—­That pleasure which produces no pain is to be embraced.

Second—­That pain which produces no pleasure is to be avoided.

Third—­That pleasure is to be avoided which prevents a greater pleasure, or produces a greater pain.

Fourth—­That pain is to be endured which averts a greater pain, or secures a greater pleasure.