Part 20

"Do I look superb, sentimental, or only pretty?" asked his lordship. The example was contagious, and most of the caps were appropriated. No one laughed more than their mistress, who, not having the slightest idea of the value of money, would have given them all away on the spot; not from any good-natured feeling, but from the remembrance that to-morrow she might amuse half an hour buying others.

While some were stealing, and she remonstrating, the duke clapped his hands like a caliph. The curtain at the end of the apartment was immediately withdrawn and the ball-room stood revealed.

It was of the same size as the banqueting-hall. Its walls exhibited a long perspective of gilt pilasters, the frequent piers of which were entirely of plate looking-glass, save where occasionally a picture had been, as it were, inlaid in its rich frame. Here was the Titian Venus of the Tribune, deliciously copied by a French artist; there, the Roman Fornarina, with her delicate grace, beamed like the personification of Raphael's genius. Here Zuleikha, living in the light and shade of that magician Guercino, in vain summoned the passions of the blooming Hebrew; and there Cleopatra, preparing for her last immortal hour, proved by what we saw that Guido had been a lover.

The ceiling of this apartment was richly painted and richly gilt; from it were suspended three lustres by golden cords, which threw a softened light upon the floor of polished and curiously inlaid woods. At the end of the apartment was an orchestra, and here the pages, under the direction of Carlstein, offered a very efficient domestic band.

Round the room waltzed the elegant revelers. Softly and slowly, led by their host, they glided along like spirits of air; but each time that the duke passed the musicians, the music became livelier, and the motion more brisk, till at length you might have mistaken them for a college of spinning dervishes. One by one, an exhausted couple slunk away. Some threw themselves on a sofa, some monopolized an easy-chair; but in twenty minutes all the dancers had disappeared. At length Peacock Piggott gave a groan, which denoted returning energy, and raised a stretching leg in air, bringing up, though most unwittingly, on his foot one of the Bird's sublime and beautiful caps.

"Halloo! Piggott, armed _cap au pied_, I see," said Lord Squib. This joke was a signal for general resuscitation....

Here they lounged in different parties, 'talking on such subjects as idlers ever fall upon; now and then plucking a flower--now and then listening to the fountain--now and then lingering over the distant music--and now and then strolling through a small apartment which opened to their walks, and which bore the title of the Temple of Gnidus. Here Canova's Venus breathed an atmosphere of perfume and of light--that wonderful statue whose full-charged eye is not very classical, to be sure--but then, how true!

Lord Squib proposed a visit to the theatre, which he had ordered to be lit up. To the theatre they repaired. They rambled over every part of the house, amused themselves, to the horror of Mr. Annesley, with a visit to the gallery, and then collected behind the scenes. They were excessively amused with the properties; and Lord Squib proposed they should dress themselves. Enough champagne had been quaffed to render any proposition palatable, and in a few minutes they were all in costume. A crowd of queens and chambermaids, Jews and chimney-sweeps, lawyers and charleys, Spanish dons and Irish officers, rushed upon the stage. The little Spaniard was Almaviva, and fell into magnificent attitudes, with her sword and plume. Lord Squib was the old woman of Brentford, and very funny. Sir Lucius Grafton, Harlequin; and Darrell, Grimaldi. The prince and the count, without knowing it, figured as watchmen. Squib whispered Annesley that Sir Lucius O'Trigger might appear in character, but was prudent enough to suppress the joke.

The band was summoned, and they danced quadrilles with infinite spirit, and finished the night, at the suggestion of Lord Squib, by breakfasting on the stage. By the time this meal was dispatched, the purple light of morn had broken into the building, and the ladies proposed an immediate departure. Mrs. Montfort and her sister were sent home in one of the duke's carriages; and the foreign guests were requested by him to be their escort. The respective parties drove off. Two cabriolets lingered to the last, and finally carried away the French actress and the Spanish dancer, Lord Darrell, and Peacock Piggott; but whether the two gentlemen went in one and two ladies in the other I cannot aver. I hope not.

There was at length a dead silence, and the young duke was left to solitude and the signora!

SQUIBS PROM 'THE YOUNG DUKE'

CHARLES ANNESLEY

Dandy has been voted vulgar, and beau is now the word. I doubt whether the revival will stand; and as for the exploded title, though it had its faults at first, the muse or Byron has made it not only English, but classical. However, I dare say I can do without either of these words at present. Charles Annesley could hardly be called a dandy or a beau. There was nothing in his dress, though some mysterious arrangement in his costume--some rare simplicity--some curious happiness--always made it distinguished; there was nothing, however, in his dress which could account for the influence which he exercised over the manners of his contemporaries. Charles Annesley was about thirty. He had inherited from his father, a younger brother, a small estate; and though heir to a wealthy earldom, he had never abused what the world called "his prospects." Yet his establishments--his little house in Mayfair--his horses--his moderate stud at Melton--were all unique, and everything connected with him was unparalleled for its elegance, its invention, and its refinement. But his manner was his magic. His natural and subdued nonchalance, so different from the assumed non-emotion of a mere dandy; his coldness of heart, which was hereditary, not acquired; his cautious courage, and his unadulterated self-love, had permitted him to mingle much with mankind without being too deeply involved in the play of their passions; while his exquisite sense of the ridiculous quickly revealed those weaknesses to him which his delicate satire did not spare, even while it refrained from wounding. All feared, many admired, and none hated him. He was too powerful not to dread, too dexterous not to admire, too superior to hate. Perhaps the great secret of his manner was his exquisite superciliousness; a quality which, of all, is the most difficult to manage. Even with his intimates he was never confidential, and perpetually assumed his public character with the private coterie which he loved to rule. On the whole, he was unlike any of the leading men of modern days, and rather reminded one of the fine gentlemen of our old brilliant comedy--the Dorimants, the Bellairs, and the Mirabels.

THE FUSSY HOSTESS

Men shrink from a fussy woman. And few can aspire to regulate the destinies of their species, even in so slight a point as an hour's amusement, without rare powers. There is no greater sin than to be _trop prononcée_. A want of tact is worse than a want of virtue. Some women, it is said, work on pretty well against the tide without the last. I never knew one who did not sink who ever dared to sail without the first.

Loud when they should be low, quoting the wrong person, talking on the wrong subject, teasing with notice, excruciating with attentions, disturbing a _tête-à-tête_ in order to make up a dance; wasting eloquence in persuading a man to participate in amusement whose reputation depends on his social sullenness; exacting homage with a restless eye, and not permitting the least worthy knot to be untwined without their divinityships' interference; patronizing the meek, anticipating the slow, intoxicating with compliment, plastering with praise that you in return may gild with flattery; in short, energetic without elegance, active without grace, and loquacious without wit; mistaking bustle for style, raillery for badinage, and noise for gayety--these are the characters who mar the very career they think they are creating, and who exercise a fatal influence on the destinies of all those who have the misfortune to be connected with them.

PUBLIC SPEAKING

Eloquence is the child of Knowledge. When a mind is full, like a wholesome river, it is also clear. Confusion and obscurity are much oftener the results of ignorance than of inefficiency. Few are the men who cannot express their meaning when the occasion demands the energy; as the lowest will defend their lives with acuteness, and sometimes even with eloquence. They are masters of their subject. Knowledge must be gained by ourselves. Mankind may supply us with facts; but the results, even if they agree with previous ones, must be the work of our own mind. To make others feel, we must feel ourselves; and to feel ourselves, we must be natural. This we can never be when we are vomiting forth the dogmas of the schools. Knowledge is not a mere collection of words; and it is a delusion to suppose that thought can be obtained by the aid of any other intellect than our own. What is repetition, by a curious mystery, ceases to be truth, even if it were truth when it was first heard; as the shadow in a mirror, though it move and mimic all the actions of vitality, is not life. When a man is not speaking or writing from his own mind, he is as insipid company as a looking-glass. Before a man can address a popular assembly with command, he must know something of mankind, and he can know nothing of mankind without he knows something of himself. Self-knowledge is the property of that man whose passions have their play, but who ponders over their results. Such a man sympathizes by inspiration with his kind. He has a key to every heart. He can divine, in the flash of a single thought, all that they require, all that they wish. Such a man speaks to their very core. All feel that a master hand tears off the veil of cant, with which, from necessity, they have enveloped their souls; for cant is nothing more than the sophistry which results from attempting to account for what is unintelligible, or to defend what is improper.

FEMALE BEAUTY

There are some sorts of beauty which defy description, and almost scrutiny. Some faces rise upon us in the tumult of life, like stars from out the sea, or as if they had moved out of a picture. Our first impression is anything but fleshly. We are struck dumb--we gasp for breath--our limbs quiver--a faintness glides over our frame--we are awed; instead of gazing upon the apparition, we avert the eyes, which yet will feed upon its beauty. A strange sort of unearthly pain mixes with the intense pleasure. And not till, with a struggle, we call back to our memory the commonplaces of existence, can we recover our commonplace demeanor. These, indeed, are rare visions--these, indeed, are early feelings, when our young existence leaps with its mountain torrents; but as the river of our life rolls on, our eyes grow dimmer, or our blood more cold.

LOTHAIR IN PALESTINE

From 'Lothair'

A person approached Lothair by the pathway from Bethany. It was the Syrian gentleman whom he had met at the consulate. As he was passing Lothair, he saluted him with the grace which had been before remarked; and Lothair, who was by nature courteous, and even inclined a little to ceremony in his manners, especially with those with whom he was not intimate, immediately rose, as he would not receive such a salutation in a reclining posture.

"Let me not disturb you," said the stranger; "or, if we must be on equal terms, let me also be seated, for this is a view that never palls."

"It is perhaps familiar to you," said Lothair; "but with me, only a pilgrim, its effect is fascinating, almost overwhelming."

"The view of Jerusalem never becomes familiar," said the Syrian; "for its associations are so transcendent, so various, so inexhaustible, that the mind can never anticipate its course of thought and feeling, when one sits, as we do now, on this immortal mount." ...

"I have often wished to visit the Sea of Galilee," said Lothair.

"Well, you have now an opportunity," said the Syrian: "the north of Palestine, though it has no tropical splendor, has much variety and a peculiar natural charm. The burst and brightness of spring have not yet quite vanished; you would find our plains radiant with wild-flowers, and our hills green with young crops, and though we cannot rival Lebanon, we have forest glades among our famous hills that when once seen are remembered."

"But there is something to me more interesting than the splendor of tropical scenery," said Lothair, "even if Galilee could offer it. I wish to visit the cradle of my faith."

"And you would do wisely," said the Syrian, "for there is no doubt the spiritual nature of man is developed in this land."

"And yet there are persons at the present day who doubt--even deny--the spiritual nature of man," said Lothair. "I do not, I could not--there are reasons why I could not."

"There are some things I know, and some things I believe," said the Syrian. "I know that I have a soul, and I believe that it is immortal."

"It is science that, by demonstrating the insignificance of this globe in the vast scale of creation, has led to this infidelity," said Lothair.

"Science may prove the insignificance of this globe in the scale of creation," said the stranger, "but it cannot prove the insignificance of man. What is the earth compared with the sun? a molehill by a mountain; yet the inhabitants of this earth can discover the elements of which the great orb consists, and will probably ere long ascertain all the conditions of its being. Nay, the human mind can penetrate far beyond the sun. There is no relation, therefore, between the faculties of man and the scale in creation of the planet which he inhabits."

"I was glad to hear you assert the other night the spiritual nature of man in opposition to Mr. Phoebus."

"Ah, Mr. Phoebus!" said the stranger, with a smile. "He is an old acquaintance of mine. And I must say he is very consistent--except in paying a visit to Jerusalem. That does surprise me. He said to me the other night the same things as he said to me at Rome many years ago. He would revive the worship of Nature. The deities whom he so eloquently describes and so exquisitely delineates are the ideal personifications of the most eminent human qualities, and chiefly the physical. Physical beauty is his standard of excellence, and he has a fanciful theory that moral order would be the consequence of the worship of physical beauty; for without moral order he holds physical beauty cannot be maintained. But the answer to Mr. Phoebus is, that his system has been tried and has failed, and under conditions more favorable than are likely to exist again; the worship of Nature ended in the degradation of the human race."

"But Mr. Phoebus cannot really believe in Apollo and Venus," said Lothair. "These are phrases. He is, I suppose, what is called a Pantheist."

"No doubt the Olympus of Mr. Phoebus is the creation of his easel," replied the Syrian. "I should not, however, describe him as a Pantheist, whose creed requires more abstraction than Mr. Phoebus, the worshiper of Nature, would tolerate. His school never care to pursue any investigation which cannot be followed by the eye--and the worship of the beautiful always ends in an orgy. As for Pantheism, it is Atheism in domino. The belief in a Creator who is unconscious of creating is more monstrous than any dogma of any of the churches in this city, and we have them all here."

"But there are people now who tell you that there never was any creation, and therefore there never could have been a Creator," said Lothair.

"And which is now advanced with the confidence of novelty," said the Syrian, "though all of it has been urged, and vainly urged, thousands of years ago. There must be design, or all we see would be without sense, and I do not believe in the unmeaning. As for the natural forces to which all creation is now attributed, we know they are unconscious, while consciousness is as inevitable a portion of our existence as the eye or the hand. The conscious cannot be derived from the unconscious. Man is divine."

"I wish I could assure myself of the personality of the Creator," said Lothair. "I cling to that, but they say it is unphilosophical."

"In what sense?" asked the Syrian. "Is it more unphilosophical to believe in a personal God, omnipotent and omniscient, than in natural forces unconscious and irresistible? Is it unphilosophical to combine power with intelligence? Goethe, a Spinozist who did not believe in Spinoza, said that he could bring his mind to the conception that in the centre of space we might meet with a monad of pure intelligence. What may be the centre of space I leave to the dædal imagination of the author of 'Faust'; but a monad of pure intelligence--is that more philosophical than the truth first revealed to man amid these everlasting hills," said the Syrian, "that God made man in his own image?"

"I have often found in that assurance a source of sublime consolation," said Lothair.

"It is the charter of the nobility of man," said the Syrian, "one of the divine dogmas revealed in this land; not the invention of councils, not one of which was held on this sacred soil, confused assemblies first got together by the Greeks, and then by barbarous nations in barbarous times."

"Yet the divine land no longer tells us divine things," said Lothair.

"It may or may not have fulfilled its destiny," said the Syrian. "'In my Father's house are many mansions,' and by the various families of nations the designs of the Creator are accomplished. God works by races, and one was appointed in due season and after many developments to reveal and expound in this land the spiritual nature of man. The Aryan and the Semite are of the same blood and origin, but when they quitted their central land they were ordained to follow opposite courses. Each division of the great race has developed one portion of the double nature of humanity, till, after all their wanderings, they met again, and, represented by their two choicest families, the Hellenes and the Hebrews, brought together the treasures of their accumulated wisdom, and secured the civilization of man."

"Those among whom I have lived of late," said Lothair, "have taught me to trust much in councils, and to believe that without them there could be no foundation for the Church. I observe you do not speak in that vein, though, like myself, you find solace in those dogmas which recognize the relations between the created and the Creator."

"There can be no religion without that recognition," said the Syrian, "and no creed can possibly be devised without such a recognition that would satisfy man. Why we are here, whence we come, whither we go--these are questions which man is organically framed and forced to ask himself, and that would not be the case if they could not be answered. As for churches depending on councils, the first council was held more than three centuries after the Sermon on the Mount. We Syrians had churches in the interval; no one can deny that. I bow before the divine decree that swept them away from Antioch to Jerusalem, but I am not yet prepared to transfer my spiritual allegiance to Italian popes and Greek patriarchs. We believe that our family were among the first followers of Jesus, and that we then held lands in Bashan which we hold now. We had a gospel once in our district where there was some allusion to this, and being written by neighbors, and probably at the time, I dare say it was accurate; but the Western Churches declared our gospel was not authentic, though why I cannot tell, and they succeeded in extirpating it. It was not an additional reason why we should enter into their fold. So I am content to dwell in Galilee and trace the footsteps of my Divine Master, musing over his life and pregnant sayings amid the mounts he sanctified and the waters he loved so well."

BEAUMARCHAIS

(1732-1799)

BY BRANDER MATTHEWS

Pierre Augustin Caron was born in Paris, January 24th, 1732. He was the son of a watchmaker, and learned his father's trade. He invented a new escapement, and was allowed to call himself "Clockmaker to the King"--Louis XV. At twenty-four he married a widow, and took the name of Beaumarchais from a small fief belonging to her. Within a year his wife died. Being a fine musician, he was appointed instructor of the King's daughters; and he was quick to turn to good account the influence thus acquired. In 1764 he made a sudden trip to Spain to vindicate a sister of his, who had been betrothed to a man called Clavijo and whom this Spaniard had refused to marry. He succeeded in his mission, and his own brilliant account of this characteristic episode in his career suggested to Goethe the play of 'Clavigo.' Beaumarchais himself brought back from Madrid a liking for things Spanish and a knowledge of Iberian customs and character.

He had been a watchmaker, a musician, a court official, a speculator, and it was only when he was thirty-five that he turned dramatist. Various French authors, Diderot especially, weary of confinement to tragedy and comedy, the only two forms then admitted on the French stage, were seeking a new dramatic formula in which they might treat pathetic situations of modern life; and it is due largely to their efforts that the modern "play" or "drama," the story of every-day existence, has been evolved. The first dramatic attempt of Beaumarchais was a drama called 'Eugénie,' acted at the Théâtre Français in 1767, and succeeding just enough to encourage him to try again. The second, 'The Two Friends,' acted in 1770, was a frank failure. For the pathetic, Beaumarchais had little aptitude; and these two serious efforts were of use to him only so far as their performance may have helped him to master the many technical difficulties of the theatre.

Beaumarchais had married a second time in 1768, and he had been engaged in various speculations with the financier Pâris-Duverney. In 1770 his wife died, and so did his associate; and he found himself soon involved in lawsuits, into the details of which it is needless to go, but in the course of which he published a series of memoirs, or statements of his case for the public at large. These memoirs are among the most vigorous of all polemical writings; they were very clever and very witty; they were vivacious and audacious; they were unfailingly interesting; and they were read as eagerly as the 'Letters of Junius.' Personal at first, the suits soon became political; and part of the public approval given to the attack of Beaumarchais on judicial injustice was due no doubt to the general discontent with the existing order in France. His daring conduct of his own cause made him a personality. He was intrusted with one secret mission by Louis XV; and when Louis XVI came to the throne, he managed to get him again employed confidentially.