of the upper Parisian world, is reproduced on its features, and stamps its parchment faces, its premature wrinkles, that physiognomy of the wealthy upon which impotence has set its grimace, in which gold is mirrored, and whence intelligence has fled.
Such a view of moral Paris proves that physical Paris could not be other than it is. This coroneted town is like a queen, who, being always with child, has desires of irresistible fury. Paris is the crown of the world, a brain which perishes of genius and leads human civilization; it is a great man, a perpetually creative artist, a politician with second-sight who must of necessity have wrinkles on his forehead, the vices of a great man, the fantasies of the artist, and the politician’s disillusions. Its physiognomy suggests the evolution of good and evil, battle and victory; the moral combat of ‘89, the clarion calls of which still re-echo in every corner of the world; and also the downfall of 1814. Thus this city can no more be moral, or cordial, or clean, than the engines which impel those proud leviathans which you admire when they cleave the waves! Is not Paris a sublime vessel laden with intelligence? Yes, her arms are one of those oracles which fatality sometimes allows. The City of Paris has her great mast, all of bronze, carved with victories, and for watchman – Napoleon. The barque may roll and pitch, but she cleaves the world, illuminates it through the hundred mouths of her tribunes, ploughs the seas of science, rides with full sail, cries from the height of her tops, with the voice of her scientists and artists: “Onward, advance! Follow me!” She carries a huge crew, which delights in adorning her with fresh streamers. Boys and urchins laughing in the rigging; ballast of heavy bourgeoisie; working-men and sailor-men touched with tar; in her cabins the lucky passengers; elegant midshipmen smoke their cigars leaning over the bulwarks; then, on the deck, her soldiers, innovators or ambitious, would accost every fresh shore, and shooting out their bright lights upon it, ask for glory which is pleasure, or for love which needs gold.
Thus the exorbitant movement of the proletariat, the corrupting influence of the interests which consume the two middle classes, the cruelties of the artist’s thought, and the excessive pleasure which is sought for incessantly by the great, explain the normal ugliness of the Parisian physiognomy. It is only in the Orient that the human race presents a magnificent figure, but that is an effect of the constant calm affected by those profound philosophers with their long pipes, their short legs, their square contour, who despise and hold activity in horror, whilst in Paris the little and the great and the mediocre run and leap and drive, whipped on by an inexorable goddess, Necessity – the necessity for money, glory, and amusement. Thus, any face which is fresh and graceful and reposeful, any really young face, is in Paris the most extraordinary of exceptions; it is met with rarely. Should you see one there, be sure it belongs either to a young and ardent ecclesiastic or to some good abbe of forty with three chins; to a young girl of pure life such as is brought up in certain middle-class families; to a mother of twenty, still full of illusions, as she suckles her first-born; to a young man newly embarked from the provinces, and intrusted to the care of some devout dowager who keeps him without a sou; or, perhaps, to some shop assistant who goes to bed at midnight wearied out with folding and unfolding calico, and rises at seven o’clock to arrange the window; often again to some man of science or poetry, who lives monastically in the embrace of a fine idea, who remains sober, patient, and chaste; else to some self-contented fool, feeding himself on folly, reeking of health, in a perpetual state of absorption with his own smile; or to the soft and happy race of loungers, the only folk really happy in Paris, which unfolds for them hour by hour its moving poetry.
Nevertheless, there is in Paris a proportion of privileged beings to whom this excessive movement of industries, interests, affairs, arts, and gold is profitable. These beings are women. Although they also have a thousand secret causes which, here more than elsewhere, destroy their physiognomy, there are to be found in the feminine world little happy colonies, who live in Oriental fashion and can preserve their beauty; but these women rarely show themselves on foot in the streets, they lie hid like rare plants who only unfold their petals at certain hours, and constitute veritable exotic exceptions. However, Paris is essentially the country of contrasts. If true sentiments are rare there, there also are to be found, as elsewhere, noble friendships and unlimited devotion. On this battlefield of interests and passions, just as in the midst of those marching societies where egoism triumphs, where every one is obliged to defend himself, and which we call armies, it seems as though sentiments liked to be complete when they showed themselves, and are sublime by juxtaposition. So it is with faces. In Paris one sometimes sees in the aristocracy, set like stars, the ravishing faces of young people, the fruit of quite exceptional manners and education. To the youthful beauty of the English stock they unite the firmness of Southern traits. The fire of their eyes, a delicious bloom on their lips, the lustrous black of their soft locks, a white complexion, a distinguished caste of features, render them the flowers of the human race, magnificent to behold against the mass of other faces, worn, old, wrinkled, and grimacing. So women, too, admire such young people with that eager pleasure which men take in watching a pretty girl, elegant, gracious, and embellished with all the virginal charms with which our imagination pleases to adorn the perfect woman. If this hurried glance at the population of Paris has enabled us to conceive the rarity of a Raphaelesque face, and the passionate admiration which such an one must inspire at the first sight, the prime interest of our history will have been justified. Quod erat demonstrandum– if one may be permitted to apply scholastic formulae to the science of manners.
Upon one of those fine spring mornings, when the leaves, although unfolded, are not yet green, when the sun begins to gild the roofs, and the sky is blue, when the population of Paris issues from its cells to swarm along the boulevards, glides like a serpent of a thousand coils through the Rue de la Paix towards the Tuileries, saluting the hymeneal magnificence which the country puts on; on one of these joyous days, then, a young man as beautiful as the day itself, dressed with taste, easy of manner – to let out the secret he was a love-child, the natural son of Lord Dudley and the famous Marquise de Vordac – was walking in the great avenue of the Tuileries. This Adonis, by name Henri de Marsay, was born in France, when Lord Dudley had just married the young lady, already Henri’s mother, to an old gentleman called M. de Marsay. This faded and almost extinguished butterfly recognized the child as his own in consideration of the life interest in a fund of a hundred thousand francs definitively assigned to his putative son; a generosity which did not cost Lord Dudley too dear. French funds were worth at that time seventeen francs, fifty centimes. The old gentleman died without having ever known his wife. Madame de Marsay subsequently married the Marquis de Vordac, but before becoming a marquise she showed very little anxiety as to her son and Lord Dudley. To begin with, the declaration of war between France and England had separated the two lovers, and fidelity at all costs was not, and never will be, the fashion of Paris. Then the successes of the woman, elegant, pretty, universally adored, crushed in the Parisienne the maternal sentiment. Lord Dudley was no more troubled about his offspring than was the mother, – the speedy infidelity of a young girl he had ardently loved gave him, perhaps, a sort of aversion for all that issued from her. Moreover, fathers can, perhaps, only love the children with whom they are fully acquainted, a social belief of the utmost importance for the peace of families, which should be held by all the celibate, proving as it does that paternity is a sentiment nourished artificially by woman, custom, and the law.
Poor Henri de Marsay knew no other father than that one of the two who was not compelled to be one. The paternity of M. de Marsay was naturally most incomplete. In the natural order, it is but for a few fleeting instants that children have a father, and M. de Marsay imitated nature. The worthy man would not have sold his name had he been free from vices. Thus he squandered without remorse in gambling hells, and drank elsewhere, the few dividends which the National Treasury paid to its bondholders. Then he handed over the child to an aged sister, a Demoiselle de Marsay, who took much care of him, and provided him, out of the meagre sum allowed by her brother, with a tutor, an abbe without a farthing, who took the measure of the youth’s future, and determined to pay himself out of the hundred thousand livres for the care given to his pupil, for whom he conceived an affection. As chance had it, this tutor was a true priest, one of those ecclesiastics cut out to become cardinals in France, or Borgias beneath the tiara. He taught the child in three years what he might have learned at college in ten. Then the great man, by name the Abbe de Maronis,
