Beatrix, Honoré de Balzac [great books for teens .TXT] 📗

very self-willed and full of the worst qualities, who will certainly induce her to dismiss my son-in-law."

"My daughter," replied the abbe, stroking his chin, "we are not now in the confessional; I am not obliged to make myself your judge. From the world's point of view, I admit that the result would be decisive--"

"The means seem to me odious," she said.

"Why? No doubt the duty of a Christian woman is to withdraw a sinning woman from an evil path, rather than push her along it; but when a woman has advanced upon that path as far as Madame de Rochefide, it is not the hand of man, but that of God, which recalls such a sinner; she needs a thunderbolt."

"Father," replied the duchess, "I thank you for your indulgence; but the thought has occurred to me that my son-in-law is brave and a Breton. He was heroic at the time of the rash affair of that poor MADAME. Now, if the young fellow who undertook to make Madame de Rochefide love him were to quarrel with Calyste, and a duel should ensue--"

"You have thought wisely, Madame la duchesse; and it only proves that in crooked paths you will always find rocks of stumbling."

"I have discovered a means, my dear abbe, to do a great good; to withdraw Madame de Rochefide from the fatal path in which she now is; to restore Calyste to his wife, and possibly to save from hell a poor distracted creature."

"In that case, why consult me?" asked the vicar, smiling.

"Ah!" replied the duchess, "Because I must permit myself some rather nasty actions--"

"You don't mean to rob anybody?"

"On the contrary, I shall apparently have to spend a great deal of money."

"You will not calumniate, or--"

"Oh! oh!"

"--injure your neighbor?"

"I don't know about that."

"Come, tell me your plan," said the abbe, now becoming curious.

"Suppose, instead of driving out one nail by another,--this is what I thought at my _prie-Dieu_ after imploring the Blessed Virgin to enlighten me,--I were to free Calyste by persuading Monsieur de Rochefide to take back his wife? Instead of lending a hand to evil for the sake of doing good to my daughter, I should do one great good by another almost as great--"

The vicar looked at the Portuguese lady, and was pensive.

"That is evidently an idea that came to you from afar," he said, "so far that--"

"I have thanked the Virgin for it," replied the good and humble duchess; "and I have made a vow--not counting a novena--to give twelve hundred francs to some poor family if I succeed. But when I communicated my plan to Monsieur de Grandlieu he began to laugh, and said: 'Upon my honor, at your time of life I think you women have a devil of your own.'"

"Monsieur le duc made as a husband the same reply I was about to make when you interrupted me," said the abbe, who could not restrain a smile.

"Ah! Father, if you approve of the idea, will you also approve of the means of execution? It is necessary to do to a certain Madame Schontz (a Beatrix of the quartier Saint-Georges) what I proposed to do to Madame de Rochefide."

"I am certain that you will not do any real wrong," said the vicar, cleverly, not wishing to hear any more, having found the result so desirable. "You can consult me later if you find your conscience muttering," he added. "But why, instead of giving that person in the rue Saint-Georges a fresh occasion for scandal, don't you give her a husband?"

"Ah! my dear director, now you have rectified the only bad thing I had in my plan. You are worthy of being an archbishop, and I hope I shall not die till I have had the opportunity of calling you Your Eminence."

"I see only one difficulty in all this," said the abbe.

"What is that?"

"Suppose Madame de Rochefide chooses to keep your son-in-law after she goes back to her husband?"

"That's my affair," replied the duchess; "when one doesn't often intrigue, one does so--"

"Badly, very badly," said the abbe. "Habit is necessary for everything. Try to employ some of those scamps who live by intrigue, and don't show your own hand."

"Ah! monsieur l'abbe, if I make use of the means of hell, will Heaven help me?"

"You are not at confession," repeated the abbe. "Save your child."

The worthy duchess, delighted with her vicar, accompanied him to the door of the salon.


XXII. THE NORMAL HISTORY OF AN UPPER-CLASS GRISETTE

A storm was gathering, as we see, over Monsieur de Rochefide, who enjoyed at that moment the greatest amount of happiness that a Parisian can desire in being to Madame Schontz as much a husband as he had been to Beatrix. It seemed therefore, as the duke had very sensibly said to his wife, almost an impossibility to upset so agreeable and satisfactory an existence. This opinion will oblige us to give certain details on the life led by Monsieur de Rochefide after his wife had placed him in the position of a _deserted husband_. The reader will then be enabled to understand the enormous difference which our laws and our morals put between the two sexes in the same situation. That which turns to misery for the woman turns to happiness for the man. This contrast may inspire more than one young woman with the determination to remain in her own home, and to struggle there, like Sabine du Guenic, by practising (as she may select) the most aggressive or the most inoffensive virtues.

Some days after Beatrix had abandoned him, Arthur de Rochefide, now an only child in consequence of the death of his sister, the first wife of the Marquis d'Ajuda-Pinto, who left no children, found himself sole master of the hotel de Rochefide, rue d'Anjou Saint-Honore, and of two hundred thousand francs a year left to him by his father. This rich inheritance, added to the fortune which Arthur possessed when he married, brought his income, including that from the fortune of his wife, to a thousand francs a day. To a gentleman endowed with a nature such as Mademoiselle des Touches had described it in a few words to Calyste, such wealth was happiness enough. While his wife continued in her home and fulfilled the duties of maternity, Rochefide enjoyed this immense fortune; but he did not spend it any more than he expended the faculties of his mind. His good, stout vanity, gratified by the figure he presented as a handsome man (to which he owed a few successes that authorized him to despise women), allowed itself free scope in the matter of brains. Gifted with the sort of mind which we must call a reflector, he appropriated the sallies of others, the wit of the stage and the _petits journaux_, by his method of repeating them, and applied them as formulas of criticism. His military joviality (he had served in the Royal Guard) seasoned conversation with so much point that women without any intellects proclaimed him witty, and the rest did not dare to contradict them.

This system Arthur pursued in all things; he owed to nature the convenient genius of imitation without mimicry; he imitated seriously. Thus without any taste of his own, he knew how to be the first to adopt and the first to abandon a new fashion. Accused of nothing worse than spending too much time at his toilet and wearing a corset, he presented the type of those persons who displease no one by adopting incessantly the ideas and the follies of everbody, and who, astride of circumstance, never grow old.

As a husband, he was pitied; people thought Beatrix inexcusable for deserting the best fellow on earth, and social jeers only touched the woman. A member of all clubs, subscriber to all the absurdities generated by patriotism or party spirit ill-understood (a compliance which put him in the front rank _a propos_ of all such matters), this loyal, brave, and very silly nobleman, whom unfortunately so many rich men resemble, would naturally desire to distinguish himself by adopting some fashionable mania. Consequently, he glorified his name principally in being the sultan of a four-footed harem, governed by an old English groom, which cost him monthly from four to five thousand francs. His specialty was _running horses;_ he protected the equine race and supported a magazine devoted to hippic questions; but, for all that, he knew very little of the animals, and from shoes to bridles he depended wholly on his groom,--all of which will sufficiently explain to you that this semi-bachelor had nothing actually of his own, neither mind, taste, position, or absurdity; even his fortune came from his fathers. After having tasted the displeasures of marriage he was so content to find himself once more a bachelor that he said among his friends, "I was born with a caul" (that is, to good luck).

Pleased above all things to be able to live without the costs of making an appearance, to which husbands are constrained, his house, in which since the death of his father nothing had been changed, resembled those of masters who are travelling; he lived there little, never dined, and seldom slept there. Here follows the reason for such indifference.

After various amorous adventures, bored by women of fashion of the kind who are truly bores, and who plant too many thorny hedges around happiness, he had married after a fashion, as we shall see, a certain Madame Schontz, celebrated in the world of Fanny Beaupre, Susanne du Val-Noble, Florine, Mariette, Jenny Cadine, etc. This world,--of which one of our artists wittily remarked at the frantic moment of an opera _galop_, "When one thinks that all _that_ is lodged and clothed and lives well, what a fine idea it gives us of mankind!"--this world has already irrupted elsewhere into this history of French manners and customs of the nineteenth century; but to paint it with fidelity, the historian should proportion the number of such personages to the diverse endings of their strange careers, which terminate either in poverty under its most hideous aspect, or by premature death often self-inflicted, or by lucky marriages, occasionally by opulence.

Madame Schontz, known at first under the name of La Petite-Aurelie, to distinguish her from one of her rivals far less clever than herself, belongs to the highest class of those women whose social utility cannot be questioned by the prefect of the Seine, nor by those who are interested in the welfare of the city of Paris. Certainly the Rat, accused of demolishing fortunes which frequently never existed, might better be compared to a beaver. Without the Aspasias of the Notre-Dame de Lorette quarter, far fewer houses would be built in Paris. Pioneers in fresh stucco, they have gone, towed by speculation, along the heights of Montmartre, pitching their tents in those solitudes of carved free-stone, the like of which adorns the European streets of Amsterdam, Milan, Stockholm, London, and Moscow, architectural steppes where the wind rustles innumerable papers on which a void is divulged by the words, _Apartments to let_.

The situation of these dames is determined by that which they take in the apocryphal regions. If the house is near the line traced by the rue de Provence, the woman has an income, her budget prospers; but if she approaches the farther line of the Boulevard Exterieur or rises towards the horrid town of Batignolles, she is without resources. When Monsieur de Rochefide first encountered Madame Schontz, she lived on the third floor of the only house that remained