Behind the Beyond, and Other Contributions to Human Knowledge, Stephen Leacock [online e reader .TXT] 📗

Strangely enough, in their own home, the[147] Lady from Georgia is one of the leaders of the Social Purity movement, and her husband, whose skin at this moment is stretched as tight as a football with French brandy and soda, is one of the finest speakers on the Georgia temperance platform, with a reputation that reaches from Chattanooga to Chickamauga. They have a son at Yale College whom they are trying to keep from smoking cigarettes. But here in Paris, so they reckon it, everything is different. It doesn't occur to them that perhaps it is wicked to pay out a hundred dollars in an evening hiring other people to be wicked.

So off they go and are whirled along in the brilliant glare of the boulevards and up the gloomy, narrow streets that lead to Montmartre. They visit the Moulin Rouge and the Bal Tabarin, and they see the Oriental Dances and the Café of Hell and the hundred and one other glittering fakes and false appearances that poor old meretricious Paris works overtime to prepare for such people as themselves. And the Lady from Georgia, having seen it all, thanks Heaven that she at least[148] is pure—which is a beginning—and they go home more enthusiastic than ever in the Social Purity movement.

But the fact is that if you have about twenty-five thousand new visitors pouring into a great city every week with their pockets full of money and clamoring for "something wicked," you've got to do the best you can for them.

Hence it results that Paris—in appearance, anyway—is a mighty gay place at night. The sidewalks are crowded with the little tables of the coffee and liqueur drinkers. The music of a hundred orchestras bursts forth from the lighted windows. The air is soft with the fragrance of a June evening, tempered by the curling smoke of fifty thousand cigars. Through the noise and chatter of the crowd there sounds unending the wail of the motor horn.

The hours of Parisian gaiety are late. Ordinary dinner is eaten at about seven o'clock, but fashionable dinners begin at eight or eight thirty. Theatres open at a quarter to nine[149] and really begin at nine o'clock. Special features and acts,—famous singers and vaudeville artists—are brought on at eleven o'clock so that dinner-party people may arrive in time to see them. The theatres come out at midnight. After that there are the night suppers which flourish till two or half past. But if you wish, you can go between the theater and supper to some such side-long place as the Moulin Rouge or the Bal Tabarin, which reach the height of their supposed merriment at about one in the morning.

At about two or two thirty the motors come whirling home, squawking louder than ever, with a speed limit of fifty miles an hour. Only the best of them can run faster than that. Quiet, conservative people in Paris like to get to bed at three o'clock; after all, what is the use of keeping late hours and ruining one's health and complexion? If you make it a strict rule to be in bed by three, you feel all the better for it in the long run—health better, nerves steadier, eyes clearer—and[150] you're able to get up early—at half-past eleven—and feel fine.

Those who won't or don't go to bed at three wander about the town, eat a second supper in an all-night restaurant, circulate round with guides, and visit the slums of the Market, where gaunt-eyed wretches sleep in crowded alleys in the mephitic air of a summer night, and where the idle rich may feed their luxurious curiosity on the sufferings of the idle poor.

The dinners, the theaters, the boulevards, and the rest of it are all fun enough, at any rate for one visit in a lifetime. The "real wicked" part of it is practically fake—served up for the curious foreigner with money to throw away. The Moulin Rouge whirls the wide sails of its huge sign, crimson with electric bulbs, amid the false glaze of the Place Blanche. Inside of it there is more red—the full red of bad claret and the bright red of congested faces and painted cheeks. Part of the place is a theater with a vaudeville show much like any other. Another part is a vast[151] "promenoir" where you may walk up and down or sit at a little table and drink bad brandy at one franc and a half. In a fenced off part are the Oriental Dances, a familiar feature of every Parisian Show. These dances—at twenty cents a turn—are supposed to represent all the languishing allurement of the Oriental houri—I think that is the word. The dancers in Paris—it is only fair to state—have never been nearer to the Orient than the Faubourg St. Antoine, where they were brought up and where they learned all the Orientalism that they know. Their "dance" is performed with their feet continuously on the ground—never lifted, I mean—and is done by gyrations of the stomach, beside which the paroxysms of an overdose of Paris green are child's play. In seeing these dances one realizes all the horrors of life in the East.

Not everyone, however, can be an Oriental dancer in a French pleasure show. To qualify you must be as scrawny as a Parisian cab-horse, and it appears as if few débutantes could break into the profession under the age[152] of forty. The dances go on at intervals till two in the morning, after which the Oriental houri crawls to her home at the same time as the Parisian cab-horse—her companion in arms.

Under the Moulin Rouge, and in all similar places, is a huge dance hall: It has a "Hungarian Orchestra"—a fact which is proved by the red and green jackets, the tyrolese caps, and by the printed sign which says, "This is a Hungarian Orchestra." I knew that they were Hungarians the night I saw them, because I distinctly heard one of them say, "what t'ell do we play next boys?" The reference to William Tell was obvious. After every four tunes the Orchestra are given a tall stein of beer, and they all stand up and drink it, shouting "Hoch!" or "Ha!" or "Hoo!" or something of the sort. This is supposed to give a high touch of local colour. Everybody knows how Hungarians always shout out loud when they see a glass of beer. I've noticed it again and again in sugar refineries.

The Hungarians have to drink the beer[153] whether they like it or not—it's part of their contract. I noticed one poor fellow who was playing the long bassoon, and who was doing a double night-shift overtime. He'd had twenty-four pints of beer already, and there were still two hours before closing time. You could tell what he was feeling like by the sobbing of his instrument. But he stood up every now and then and yelled "Hoch!" or "Hiccough!"—or whatever it was—along with the others.

On the big floor in front of the Hungarians the dance goes on. Most of the time the dances are endless waltzes and polkas shared in by the nondescript frequenters of the place, while the tourist visitors sit behind a railing and watch. To look at, the dancing is about as interesting, nothing more or less, than the round dances at a Canadian picnic on the first of July.

Every now and then, to liven things up, comes the can-can. In theory this is a wild dance, breaking out from sheer ebullience of spirit, and shared in by a bevy of merry[154] girls carried away by gaiety and joy of living. In reality the can-can is performed by eight or ten old nags,—ex-Oriental dancers, I should think,—at eighty cents a night. But they are deserving women, and work hard—like all the rest of the brigade in the factory of Parisian gaiety.

After the Moulin Rouge or the Bal Tabarin or such, comes, of course, a visit to one of the night cafés of the Montmartre district. Their names in themselves are supposed to indicate their weird and alluring character—the Café of Heaven, the Café of Nothingness, and,—how dreadful—the Café of Hell. "Montmartre," says one of the latest English writers on Paris, "is the scene of all that is wild, mad, and extravagant. Nothing is too grotesque, too terrible, too eccentric for the Montmartre mind." Fiddlesticks! What he means is that nothing is too damn silly for people to pay to go to see.

Take, for example, the notorious Café of Hell. The portals are low and gloomy. You enter in the dark. A pass-word is given[155]—"Stranger, who cometh here?"—"More food for worms." You sit and eat among coffins and shrouds. There are muffled figures shuffling around to represent monks in cowls, saints, demons, and apostles. The "Angel Gabriel" watches at the door. "Father Time" moves among the eaters. The waiters are dressed as undertakers. There are skulls and cross-bones in the walls. The light is that of dim tapers. And so on.

And yet I suppose some of the foreign visitors to the Café of Hell think that this is a truly French home scene, and discuss the queer characteristics of the French people suggested by it.

I got to know a family in Paris that worked in one of these Montmartre night cafés—quiet, decent people they were, with a little home of their own in the suburbs. The father worked as Beelzebub mostly, but he could double with St. Anthony and do a very fair St. Luke when it was called for. The mother worked as Mary Magdalene, but had grown so stout that it was hard for her to[156] hold it. There were two boys, one of whom was working as John the Baptist, but had been promised to be promoted to Judas Iscariot in the fall; they were good people, and worked well, but were tired of their present place. Like everyone else they had heard of Canada and thought of coming out. They were very anxious to know what openings there were in their line; whether there would be any call for a Judas Iscariot in a Canadian restaurant, or whether a man would have any chance as St. Anthony in the West.

I told them frankly that these jobs were pretty well filled up.

Listen! It is striking three. The motors are whirling down the asphalt street. The brilliant lights of the boulevard windows are fading out. Here, as in the silent woods of Canada, night comes at last. The restless city of pleasure settles to its short sleep.

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I  FIRST met Juggins,—really to notice him,—years and years ago as a boy out camping. Somebody was trying to nail up a board on a tree for a shelf and Juggins interfered to help him.

"Stop a minute," he said, "you need to saw the end of that board off before you put it up." Then Juggins looked round for a saw, and when he got it he had hardly made more than a stroke or two with it before he stopped. "This saw," he said, "needs to be filed up a bit." So he went and hunted up a file to sharpen the saw, but found that before he could use the file he needed to put a proper handle on it, and to make a handle he went to look for a sapling in the bush, but to cut the sapling he found that he needed to sharpen up the axe. To do this, of course, he had to fix[160] the grindstone so as to make it run properly. This involved making wooden legs for the grindstone. To do this decently Juggins decided to make a carpenter's bench. This was quite impossible without a better set of tools. Juggins went to the village to get the tools required, and, of course, he never came back.

He was re-discovered—weeks later—in the city, getting prices on wholesale tool machinery.

After that first episode I got to know Juggins very well. For some time we were students