Part 45

Aux enfans de la ville Montrer de petits jeux; Etre fesseur habile De contes graveleux; Ne parler que de danse Et d’almanachs chantans; Eh gai! c’est la science Du gros Roger-Bontemps.

Faute de vins d’élite, Sabler ceux du canton: Préférer Marguerite Aux dames du grand ton: De joie et de tendresse Remplir tous ses instans; Eh gai! c’est la sagesse Du gros Roger-Bontemps.

Dire au ciel: Je me fie, Mon père, à ta bonté; De ma philosophie Pardonne le gaîté Que ma saison dernière Soit encore un printemps; Eh gai! c’est la prière Du gros Roger-Bontemps.

Vous, pauvres pleins d’envie, Vous, riches désireux, Vous, dont le char dévie Après un cours heureux; Vous, qui perdrez peut-être Des titres éclatans, Eh gai! prenez pour maître Le gros Roger Bontemps.

JOLLY JACK.

When fierce political debate Throughout the isle was storming, And Rads attacked the throne and state, And Tories the reforming, To calm the furious rage of each, And right the land demented, Heaven sent us Jolly Jack, to teach The way to be contented.

Jack’s bed was straw, ’twas warm and soft, His chair, a three-legged stool; His broken jug was emptied oft, Yet, somehow, always full. His mistress’ portrait decked the wall, His mirror had a crack; Yet, gay and glad, though this was all His wealth, lived Jolly Jack.

To give advice to avarice, Teach pride its mean condition, And preach good sense to dull pretence, Was honest Jack’s high mission. Our simple statesman found his rule Of moral in the flagon, And held his philosophic school Beneath the “George and Dragon.”

When village Solons cursed the Lords, And called the malt-tax sinful, Jack heeded not their angry words, But smiled and drank his skinful. And when men wasted health and life, In search of rank and riches, Jack marked, aloof, the paltry strife, And wore his threadbare breeches.

“I enter not the church,” he said, “But I’ll not seek to rob it;” So worthy Jack Joe Miller read, While others studied Cobbett. His talk it was of feast and fun; His guide the Almanack; From youth to age thus gayly run The life of Jolly Jack.

And when Jack prayed, as oft he would, He humbly thanked his Maker; “I am,” said he, “O Father good! Nor Catholic nor Quaker: Give each his creed, let each proclaim His catalogue of curses; I trust in Thee, and not in them, In Thee, and in Thy mercies!

“Forgive me if, midst all Thy works, No hint I see of damning; And think there’s faith among the Turks, And hope for e’en the Brahmin. Harmless my mind is, and my mirth, And kindly is my laughter: I cannot see the smiling earth, And think there’s hell hereafter.”

Jack died; he left no legacy, Save that his story teaches:— Content to peevish poverty; Humility to riches. Ye scornful great, ye envious small, Come follow in his track; We all were happier, if we all Would copy JOLLY JACK.

FRENCH DRAMAS AND MELODRAMAS.

There are three kinds of drama in France, which you may subdivide as much as you please.

There is the old classical drama, wellnigh dead, and full time too: old tragedies, in which half a dozen characters appear, and spout sonorous Alexandrines for half a dozen hours. The fair Rachel has been trying to revive this genre, and to untomb Racine; but be not alarmed, Racine will never come to life again, and cause audiences to weep as of yore. Madame Rachel can only galvanize the corpse, not revivify it. Ancient French tragedy, red-heeled, patched, and be-periwigged, lies in the grave; and it is only the ghost of it that we see, which the fair Jewess has raised. There are classical comedies in verse, too, wherein the knavish valets, rakish heroes, stolid old guardians, and smart, free-spoken serving-women, discourse in Alexandrines, as loud as the Horaces or the Cid. An Englishman will seldom reconcile himself to the roulement of the verses, and the painful recurrence of the rhymes; for my part, I had rather go to Madame Saqui’s or see Deburau dancing on a rope: his lines are quite as natural and poetical.

Then there is the comedy of the day, of which Monsieur Scribe is the father. Good heavens! with what a number of gay colonels, smart widows, and silly husbands has that gentleman peopled the play-books. How that unfortunate seventh commandment has been maltreated by him and his disciples. You will see four pieces, at the Gymnase, of a night; and so sure as you see them, four husbands shall be wickedly used. When is this joke to cease? Mon Dieu! Play-writers have handled it for about two thousand years, and the public, like a great baby, must have the tale repeated to it over and over again.

Finally, there is the Drama, that great monster which has sprung into life of late years; and which is said, but I don’t believe a word of it, to have Shakspeare for a father. If Monsieur Scribe’s plays may be said to be so many ingenious examples how to break one commandment, the drame is a grand and general chaos of them all; nay, several crimes are added, not prohibited in the Decalogue, which was written before dramas were. Of the drama, Victor Hugo and Dumas are the well-known and respectable guardians. Every piece Victor Hugo has written, since “Hernani,” has contained a monster—a delightful monster, saved by one virtue. There is Triboulet, a foolish monster; Lucrèce Borgia, a maternal monster; Mary Tudor, a religious monster; Monsieur Quasimodo, a humpback monster; and others, that might be named, whose monstrosities we are induced to pardon—nay, admiringly to witness—because they are agreeably mingled with some exquisite display of affection. And, as the great Hugo has one monster to each play, the great Dumas has, ordinarily, half a dozen, to whom murder is nothing; common intrigue, and simple breakage of the before-mentioned commandment, nothing; but who live and move in a vast, delightful complication of crime, that cannot be easily conceived in England, much less described.

When I think over the number of crimes that I have seen Mademoiselle Georges, for instance, commit, I am filled with wonder at her greatness, and the greatness of the poets who have conceived these charming horrors for her. I have seen her make love to, and murder, her sons, in the “Tour de Nesle.” I have seen her poison a company of no less than nine gentlemen, at Ferrara, with an affectionate son in the number; I have seen her, as Madame de Brinvilliers, kill off numbers of respectable relations in the first four acts; and, at the last, be actually burned at the stake, to which she comes shuddering, ghastly, barefooted, and in a white sheet. Sweet excitement of tender sympathies! Such tragedies are not so good as a real, downright execution; but, in point of interest, the next thing to it: with what a number of moral emotions do they fill the breast; with what a hatred for vice, and yet a true pity and respect for that grain of virtue that is to be found in us all: our bloody, daughter-loving Brinvilliers; our warmhearted, poisonous Lucretia Borgia; above all, what a smart appetite for a cool supper afterwards, at the Café Anglais, when the horrors of the play act as a piquant sauce to the supper!

Or, to speak more seriously, and to come, at last, to the point. After having seen most of the grand dramas which have been produced at Paris for the last half-dozen years, and thinking over all that one has seen,—the fictitious murders, rapes, adulteries, and other crimes, by which one has been interested and excited,—a man may take leave to be heartily ashamed of the manner in which he has spent his time; and of the hideous kind of mental intoxication in which he has permitted himself to indulge.

Nor are simple society outrages the only sort of crime in which the spectator of Paris plays has permitted himself to indulge; he has recreated himself with a deal of blasphemy besides, and has passed many pleasant evenings in beholding religion defiled and ridiculed.

Allusion has been made, in a former paper, to a fashion that lately obtained in France, and which went by the name of Catholic reaction; and as, in this happy country, fashion is everything, we have had not merely Catholic pictures and quasi religious books, but a number of Catholic plays have been produced, very edifying to the frequenters of the theatres or the Boulevards, who have learned more about religion from these performances than they have acquired, no doubt, in the whole of their lives before. In the course of a very few years we have seen—“The Wandering Jew;” “Belshazzar’s Feast;” “Nebuchadnezzar:” and the “Massacre of the Innocents;” “Joseph and his Brethren;” “The Passage of the Red Sea;” and “The Deluge.”

The great Dumas, like Madame Sand before mentioned, has brought a vast quantity of religion before the foot-lights. There was his famous tragedy of “Caligula,” which, be it spoken to the shame of the Paris critics, was coldly received; nay, actually hissed, by them. And why? Because, says Dumas, it contained a great deal too much piety for the rogues. The public, he says, was much more religious, and understood him at once.

“As for the critics,” says he, nobly, “let those who cried out against the immorality of Antony and Marguérite de Bourgogne, reproach me for THE CHASTITY OF MESSALINA.” (This dear creature is the heroine of the play of “Caligula.”) “It matters little to me. These people have but seen the form of my work: they have walked round the tent, but have not seen the arch which it covered; they have examined the vases and candles of the altar, but have not opened the tabernacle!

“The public alone has, instinctively, comprehended that there was, beneath this outward sign, an inward and mysterious grace: it followed the action of the piece in all its serpentine windings; it listened for four hours, with pious attention (avec recueillement et religion), to the sound of this rolling river of thoughts, which may have appeared to it new and bold, perhaps, but chaste and grave; and it retired, with its head on its breast, like a man who had just perceived, in a dream, the solution of a problem which he has long and vainly sought in his waking hours.”

You see that not only Saint Sand is an apostle, in her way; but Saint Dumas is another. We have people in England who write for bread, like Dumas and Sand, and are paid so much for their line; but they don’t set up for prophets. Mrs. Trollope has never declared that her novels are inspired by heaven; Mr. Buckstone has written a great number of farces, and never talked about the altar and the tabernacle. Even Sir Edward Bulwer (who, on a similar occasion, when the critics found fault with a play of his, answered them by a pretty decent declaration of his own merits,) never ventured to say that he had received a divine mission, and was uttering five-act revelations.

All things considered, the tragedy of “Caligula” is a decent tragedy; as decent as the decent characters of the hero and heroine can allow it to be; it may be almost said, provokingly decent: but this, it must be remembered, is the characteristic of the modern French school (nay, of the English school too); and if the writer take the character of a remarkable scoundrel, it is ten to one but he turns out an amiable fellow, in whom we have all the warmest sympathy. “Caligula” is killed at the end of the performance; Messalina is comparatively well-behaved; and the sacred part of the performance, the tabernacle-characters apart from the mere “vase” and “candlestick” personages, may be said to be depicted in the person of a Christian convert, Stella, who has had the good fortune to be converted by no less a person than Mary Magdalene, when she, Stella, was staying on a visit to her aunt, near Narbonne.

STELLA (Continuant.) Voilà Que je vois s’avancer, sans pilote et sans rames, Une barque portant deux hommes et deux femmes, Et, spectacle inouï qui me ravit encor, Tous quatre avaient au front une auréole d’or D’où partaient des rayons de si vive lumière Que je fus obligée à baisser la paupière; Et, lorsque je rouvris les yeux avec effroi, Les voyageurs divins étaient auprès de moi. Un jour de chacun d’eux et dans toute sa gloire Je te raconterai la marveilleuse histoire, Et tu l’adoreras, j’espère; en ce moment, Ma mère, il te suffit de savoir seulement Que tous quatre venaient du fond de la Syrie: Un édit les avait bannis de leur patrie, Et, se faisant bourreaux, des hommes irrités, Sans avirons, sans eau, sans pain et garrotés, Sur une frêle barque échouée au rivage, Les avaient à la mer poussés dans un orage. Mais à peine l’esquif eut-il touché les flots Qu’au cantique chanté par les saints matelots, L’ouragan replia ses ailes frémissantes, Que la mer aplanit ses vagues mugissantes, Et qu’un soleil plus pur, reparaissant aux cieux, Enveloppa l’esquif d’un cercle radieux!... JUNIA.—Mais c’était un prodige. STELLA.— Un miracle, ma mère! Leurs fers tombèrent seuls, l’eau cessa d’être amère, Et deux fois chaque jour le bateau fut couvert D’une manne pareille à celle du désert: C’est ainsi que, poussés par une main céleste, Je les vis aborder. JUNIA.— Oh! dis vîte le reste! STELLA.—A l’aube, trois d’entre eux quittèrent la maison: Marthe prit le chemin qui mène à Tarascon, Lazare et Maximin celui de Massilie, Et celle qui resta.... C’ETAIT LA PLUS JOLIE, (how truly French!) Nous faisant appeler vers le milieu du jour, Demanda si les monts ou les bois d’alentour Cachaient quelque retraite inconnue et profonde, Qui la pût séparer à tout jamais du monde..... Aquila se souvint qu’il avait pénétré Dans un antre sauvage et de tous ignoré, Grotte creusée aux flancs de ces Alpes sublimes, Ou l’aigle fait son aire au-dessus des abîmes. Il offrit cet asile, et dès le lendemain Tous deux, pour l’y guider, nous étions en chemin. Le soir du second jour nous touchâmes sa base: Là, tombant à genoux dans une sainte extase, Elle pria long-temps, puis vers l’antre inconnu, Dénouant se chaussure, elle marcha pied nu. Nos prières, nos cris restèrent sans réponses: Au milieu des cailloux, des épines, des ronces, Nous la vîmes monter, un bâton à la main, Et ce n’est qu’arrivée au terme du chemin, Qu’enfin elle tomba sans force et sans haleine.... JUNIA.—Comment la nommait-on, ma fille? STELLA.— Madeleine.