justify the probability of this episode; it may be of service to serious interests which some day will be more deeply rooted in the commonwealth, unless, indeed, experience is as meaningless for political parties as it is for youth.
In every age the great nobles, and the rich who always ape the great nobles, build their houses as far as possible from crowded streets. When the Duc d’Uzes built his splendid hotel in the Rue Montmartre in the reign of Louis XIV, and set the fountain at his gates – for which beneficent action, to say nothing of his other virtues, he was held in such veneration that the whole quarter turned out in a body to follow his funeral – when the Duke, I say, chose this site for his house, he did so because that part of Paris was almost deserted in those days. But when the fortifications were pulled down, and the market gardens beyond the line of the boulevards began to fill with houses, then the d’Uzes family left their fine mansion, and in our time it was occupied by a banker. Later still, the noblesse began to find themselves out of their element among shopkeepers, left the Place Royale and the centre of Paris for good, and crossed the river to breathe freely in the Faubourg Saint-Germain, where palaces were reared already about the great hotel built by Louis XIV for the Duc de Maine – the Benjamin among his legitimated offspring. And indeed, for people accustomed to a stately life, can there be more unseemly surroundings than the bustle, the mud, the street cries, the bad smells, and narrow thoroughfares of a populous quarter? The very habits of life in a mercantile or manufacturing district are completely at variance with the lives of nobles. The shopkeeper and artisan are just going to bed when the great world is thinking of dinner; and the noisy stir of life begins among the former when the latter have gone to rest. Their day’s calculations never coincide; the one class represents the expenditure, the other the receipts. Consequently their manners and customs are diametrically opposed.
Nothing contemptuous is intended by this statement. An aristocracy is in a manner the intellect of the social system, as the middle classes and the proletariat may be said to be its organizing and working power. It naturally follows that these forces are differently situated; and of their antagonism there is bred a seeming antipathy produced by the performance of different functions, all of them, however, existing for one common end.
Such social dissonances are so inevitably the outcome of any charter of the constitution, that however much a Liberal may be disposed to complain of them, as of treason against those sublime ideas with which the ambitious plebeian is apt to cover his designs, he would none the less think it a preposterous notion that M. le Prince de Montmorency, for instance, should continue to live in the Rue Saint-Martin at the corner of the street which bears that nobleman’s name; or that M. le Duc de Fitz-James, descendant of the royal house of Scotland, should have his hotel at the angle of the Rue Marie Stuart and the Rue Montorgueil. Sint ut sunt, aut non sint, the grand words of the Jesuit, might be taken as a motto by the great in all countries. These social differences are patent in all ages; the fact is always accepted by the people; its “reasons of state” are self-evident; it is at once cause and effect, a principle and a law. The common sense of the masses never deserts them until demagogues stir them up to gain ends of their own; that common sense is based on the verities of social order; and the social order is the same everywhere, in Moscow as in London, in Geneva as in Calcutta. Given a certain number of families of unequal fortune in any given space, you will see an aristocracy forming under your eyes; there will be the patricians, the upper classes, and yet other ranks below them. Equality may be a right, but no power on earth can convert it into fact. It would be a good thing for France if this idea could be popularized. The benefits of political harmony are obvious to the least intelligent classes. Harmony is, as it were, the poetry of order, and order is a matter of vital importance to the working population. And what is order, reduced to its simplest expression, but the agreement of things among themselves – unity, in short? Architecture, music, and poetry, everything in France, and in France more than in any other country, is based upon this principle; it is written upon the very foundations of her clear accurate language, and a language must always be the most infallible index of national character. In the same way you may note that the French popular airs are those most calculated to strike the imagination, the best-modulated melodies are taken over by the people; clearness of thought, the intellectual simplicity of an idea attracts them; they like the incisive sayings that hold the greatest number of ideas. France is the one country in the world where a little phrase may bring about a great revolution. Whenever the masses have risen, it has been to bring men, affairs, and principles into agreement. No nation has a clearer conception of that idea of unity which should permeate the life of an aristocracy; possibly no other nation has so intelligent a comprehension of a political necessity; history will never find her behind the time. France has been led astray many a time, but she is deluded, woman-like, by generous ideas, by a glow of enthusiasm which at first outstrips sober reason.
So, to begin with, the most striking characteristic of the Faubourg is the splendour of its great mansions, its great gardens, and a surrounding quiet in keeping with princely revenues drawn from great estates. And what is this distance set between a class and a whole metropolis but visible and outward expression of the widely different attitude of mind which must inevitably keep them apart? The position of the head is well defined in every organism. If by any chance a nation allows its head to fall at its feet, it is pretty sure sooner or later to discover that this is a suicidal measure; and since nations have no desire to perish, they set to work at once to grow a new head. If they lack the strength for this, they perish as Rome perished, and Venice, and so many other states.
This distinction between the upper and lower spheres of social activity, emphasized by differences in their manner of living, necessarily implies that in the highest aristocracy there is real worth and some distinguishing merit. In any state, no matter what form of “government” is affected, so soon as the patrician class fails to maintain that complete superiority which is the condition of its existence, it ceases to be a force, and is pulled down at once by the populace. The people always wish to see money, power, and initiative in their leaders, hands, hearts, and heads; they must be the spokesmen, they must represent the intelligence and the glory of the nation. Nations, like women, love strength in those who rule them; they cannot give love without respect; they refuse utterly to obey those of whom they do not stand in awe. An aristocracy fallen into contempt is a roi faineant, a husband in petticoats; first it ceases to be itself, and then it ceases to be.
And in this way the isolation of the great, the sharply marked distinction in their manner of life, or in a word, the general custom of the patrician caste is at once the sign of a real power, and their destruction so soon as that power is lost. The Faubourg Saint-Germain failed to recognise the conditions of its being, while it would still have been easy to perpetuate its existence, and therefore was brought low for a time. The Faubourg should have looked the facts fairly in the face, as the English aristocracy did before them; they should have seen that every institution has its climacteric periods, when words lose their old meanings, and ideas reappear in a new guise, and the whole conditions of politics wear a changed aspect, while the underlying realities undergo no essential alteration.
These ideas demand further development which form an essential part of this episode; they are given here both as a succinct statement of the causes, and an explanation of the things which happen in the course of the story.
The stateliness of the castles and palaces where nobles dwell; the luxury of the details; the constantly maintained sumptuousness of the furniture; the “atmosphere” in which the fortunate owner of landed estates (a rich man before he was born) lives and moves easily and without friction; the habit of mind which never descends to calculate the petty workaday gains of existence; the leisure; the higher education attainable at a much earlier age; and lastly, the aristocratic tradition that makes of him a social force, for which his opponents, by dint of study and a strong will and tenacity of vocation, are scarcely a match-all these things should contribute to form a lofty spirit in a man, possessed of such privileges from his youth up; they should stamp his character with that high self-respect, of which the least consequence is a nobleness of heart in harmony with the noble name that he bears. And in some few families all this is realised. There are noble characters here and there in the Faubourg, but they are marked exceptions to a general
