speak to me of the court, of the city, of the theatres, and at last he offers to accompany me everywhere. I thank him and take my leave. The abbe rises at the same time, walks with me, and tells me the names of all the women we meet in the garden.
A young man comes up to him, they embrace one another, and the abbe presents him to me as a learned Italian scholar. I address him in Italian, and he answers very wittily, but his way of speaking makes me smile, and I tell him why. He expressed himself exactly in the style of Boccacio. My remark pleases him, but I soon prove to him that it is not the right way to speak, however perfect may have been the language of that ancient writer. In less than a quarter of an hour we are excellent friends, for we find that our tastes are the same.
My new friend was a poet as I was; he was an admirer of Italian literature, while I admired the French.
We exchanged addresses, and promise to see one another very often.
I see a crowd in one corner of the garden, everybody standing still and looking up. I enquire from my friend whether there is anything wonderful going on.
“These persons are watching the meridian; everyone holds his watch in his hand in order to regulate it exactly at noon.”
“Is there not a meridian everywhere?”
“Yes, but the meridian of the Palais-Royal is the most exact.”
I laugh heartily.
“Why do you laugh?”
“Because it is impossible for all meridians not to be the same. That is true ‘badauderie’.”
My friend looks at me for a moment, then he laughs likewise, and supplies me with ample food to ridicule the worthy Parisians. We leave the Palais-Royal through the main gate, and I observe another crowd of people before a shop, on the sign-board of which I read “At the Sign of the Civet Cat.”
“What is the matter here?”
“Now, indeed, you are going to laugh. All these honest persons are waiting their turn to get their snuff-boxes filled.”
“Is there no other dealer in snuff?”
“It is sold everywhere, but for the last three weeks nobody will use any snuff but that sold at the ‘Civet Cat.’”
“Is it better than anywhere else?”
“Perhaps it is not as good, but since it has been brought into fashion by the Duchesse de Chartres, nobody will have any other.”
“But how did she manage to render it so fashionable?”
“Simply by stopping her carriage two or three times before the shop to have her snuff-box filled, and by saying aloud to the young girl who handed back the box that her snuff was the very best in Paris. The ‘badauds’, who never fail to congregate near the carriage of princes, no matter if they have seen them a hundred times, or if they know them to be as ugly as monkeys, repeated the words of the duchess everywhere, and that was enough to send here all the snuff-takers of the capital in a hurry. This woman will make a fortune, for she sells at least one hundred crowns’ worth of snuff every day.”
“Very likely the duchess has no idea of the good she has done.”
“Quite the reverse, for it was a cunning artifice on her part. The duchess, feeling interested in the newly-married young woman, and wishing to serve her in a delicate manner, thought of that expedient which has met with complete success. You cannot imagine how kind Parisians are. You are now in the only country in the world where wit can make a fortune by selling either a genuine or a false article: in the first case, it receives the welcome of intelligent and talented people, and in the second, fools are always ready to reward it, for silliness is truly a characteristic of the people here, and, however wonderful it may appear, silliness is the daughter of wit. Therefore it is not a paradox to say that the French would be wiser if they were less witty.
“The gods worshipped here although no altars are raised for them—are Novelty and Fashion. Let a man run, and everybody will run after him. The crowd will not stop, unless the man is proved to be mad; but to prove it is indeed a difficult task, because we have a crowd of men who, mad from their birth, are still considered wise.
“The snuff of the ‘Civet Cat’ is but one example of the facility with which the crowd can be attracted to one particular spot. The king was one day hunting, and found himself at the Neuilly Bridge; being thirsty, he wanted a glass of ratafia. He stopped at the door of a drinking-booth, and by the most lucky chance the poor keeper of the place happened to have a bottle of that liquor. The king, after he had drunk a small glass, fancied a second one, and said that he had never tasted such delicious ratafia in his life. That was enough to give the ratafia of the good man of Neuilly the reputation of being the best in Europe: the king had said so. The consequence was that the most brilliant society frequented the tavern of the delighted publican, who is now a very wealthy man, and has built on the very spot a splendid house on which can be read the following rather comic motto: ‘Ex liquidis solidum,’ which certainly came out of the head of one of the forty immortals. Which gods must the worthy tavern-keeper worship? Silliness, frivolity, and mirth.”
“It seems to me,” I replied, “that such approval, such ratification of the opinion expressed by the king, the princes of the blood, etc., is rather a proof of the affection felt for them by the nation, for the French carry that affection to such an extent that they believe them infallible.”
“It is certain that everything here causes foreigners to believe that the French people adore the king, but all thinking men here know well enough that there is more show than reality in that adoration, and the court has no confidence in it. When the king comes to Paris, everybody calls out, ‘Vive le Roi!’ because some idle fellow begins, or because some policeman has given the signal from the midst of the crowd, but it is really a cry which has no importance, a cry given out of cheerfulness, sometimes out of fear, and which the king himself does not accept as gospel. He does not feel comfortable in Paris, and he prefers being in Versailles, surrounded by twenty-five thousand men who protect him against the fury of that same people of Paris, who, if ever they became wiser, might very well one day call out, ‘Death to the King!’ instead of, ‘Long life to the King!’ Louis XIV. was well aware of it, and several councillors of the upper chamber lost their lives for having advised the assembling of the states-general in order to find some remedy for the misfortunes of the country. France never had any love for any kings, with the exception of St. Louis, of Louis XII, and of the great and good Henry IV.; and even in the last case the love of the nation was not sufficient to defend the king against the dagger of the Jesuits, an accursed race, the enemy of nations as well as of kings. The present king, who is weak and entirely led by his ministers, said candidly at the time he was just recovering from illness, ‘I am surprised at the rejoicings of the people in consequence of my health being restored, for I cannot imagine why they should love me so dearly.’ Many kings might repeat the same words, at least if love is to be measured according to the amount of good actually done. That candid remark of Louis XV. has been highly praised, but some philosopher of the court ought to have informed him that he was so much loved because he had been surnamed ‘le bien aime’.”
“Surname or nickname; but are there any philosophers at the court of France?”
“No, for philosophers and courtiers are as widely different as light and darkness; but there are some men of intelligence who champ the bit from motives of ambition and interest.”
As we were thus conversing, M. Patu (such was the name of my new acquaintance) escorted me as far as the door of Silvia’s house; he congratulated me upon being one of her friends, and we parted company.
I
