The Deserted Woman. Honore de Balzac

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      The Deserted Woman

      In the early spring of 1822, the Paris doctors sent to Lower Normandy a young man just recovering from an inflammatory complaint, brought on by overstudy, or perhaps by excess of some other kind. His convalescence demanded complete rest, a light diet, bracing air, and freedom from excitement of every kind, and the fat lands of Bessin seemed to offer all these conditions of recovery. To Bayeux, a picturesque place about six miles from the sea, the patient therefore betook himself, and was received with the cordiality characteristic of relatives who lead very retired lives, and regard a new arrival as a godsend.

      All little towns are alike, save for a few local customs. When M. le Baron Gaston de Nueil, the young Parisian in question, had spent two or three evenings in his cousin’s house, or with the friends who made up Mme. de Sainte-Severe’s circle, he very soon had made the acquaintance of the persons whom this exclusive society considered to be “the whole town.” Gaston de Nueil recognized in them the invariable stock characters which every observer finds in every one of the many capitals of the little States which made up the France of an older day.

      First of all comes the family whose claims to nobility are regarded as incontestable, and of the highest antiquity in the department, though no one has so much as heard of them a bare fifty leagues away. This species of royal family on a small scale is distantly, but unmistakably, connected with the Navarreins and the Grandlieu family, and related to the Cadignans, and the Blamont-Chauvrys. The head of the illustrious house is invariably a determined sportsman. He has no manners, crushes everybody else with his nominal superiority, tolerates the sub-prefect much as he submits to the taxes, and declines to acknowledge any of the novel powers created by the nineteenth century, pointing out to you as a political monstrosity the fact that the prime minister is a man of no birth. His wife takes a decided tone, and talks in a loud voice. She has had adorers in her time, but takes the sacrament regularly at Easter. She brings up her daughters badly, and is of the opinion that they will always be rich enough with their name.

      Neither husband nor wife has the remotest idea of modern luxury. They retain a livery only seen elsewhere on the stage, and cling to old fashions in plate, furniture, and equipages, as in language and manner of life. This is a kind of ancient state, moreover, that suits passably well with provincial thrift. The good folk are, in fact, the lords of the manor of a bygone age, minus the quitrents and heriots, the pack of hounds and the laced coats; full of honor among themselves, and one and all loyally devoted to princes whom they only see at a distance. The historical house incognito is as quaint a survival as a piece of ancient tapestry. Vegetating somewhere among them there is sure to be an uncle or a brother, a lieutenant-general, an old courtier of the Kings’s, who wears the red ribbon of the order of Saint-Louis, and went to Hanover with the Marechal de Richelieu: and here you will find him like a stray leaf out of some old pamphlet of the time of Louis Quinze.

      This fossil greatness finds a rival in another house, wealthier, though of less ancient lineage. Husband and wife spend a couple of months of every winter in Paris, bringing back with them its frivolous tone and short-lived contemporary crazes. Madame is a woman of fashion, though she looks rather conscious of her clothes, and is always behind the mode. She scoffs, however, at the ignorance affected by her neighbors. Her plate is of modern fashion; she has “grooms,” Negroes, a valet-de-chambre, and what-not. Her oldest son drives a tilbury, and does nothing (the estate is entailed upon him), his younger brother is auditor to a Council of State. The father is well posted up in official scandals, and tells you anecdotes of Louis XVIII. and Madame du Cayla. He invests his money in the five per cents, and is careful to avoid the topic of cider, but has been known occasionally to fall a victim to the craze for rectifying the conjectural sums-total of the various fortunes of the department. He is a member of the Departmental Council, has his clothes from Paris, and wears the Cross of the Legion of Honor. In short, he is a country gentleman who has fully grasped the significance of the Restoration, and is coining money at the Chamber, but his Royalism is less pure than that of the rival house; he takes the Gazette and the Debats, the other family only read the Quotidienne.

      His lordship the Bishop, a sometime Vicar-General, fluctuates between the two powers, who pay him the respect due to religion, but at times they bring home to him the moral appended by the worthy Lafontaine to the fable of the Ass laden with Relics. The good man’s origin is distinctly plebeian.

      Then come stars of the second magnitude, men of family with ten or twelve hundred livres a year, captains in the navy or cavalry regiments, or nothing at all. Out on the roads, on horseback, they rank half-way between the cure bearing the sacraments and the tax collector on his rounds. Pretty nearly all of them have been in the Pages or in the Household Troops, and now are peaceably ending their days in a faisance-valoir, more interested in felling timber and the cider prospects than in the Monarchy.

      Still they talk of the Charter and the Liberals while the cards are making, or over a game at backgammon, when they have exhausted the usual stock of dots, and have married everybody off according to the genealogies which they all know by heart. Their womenkind are haughty dames, who assume the airs of Court ladies in their basket chaises. They huddle themselves up in shawls and caps by way of full dress; and twice a year, after ripe deliberation, have a new bonnet from Paris, brought as opportunity offers. Exemplary wives are they for the most part, and garrulous.

      These are the principal elements of aristocratic gentility, with a few outlying old maids of good family, spinsters who have solved the problem: given a human being, to remain absolutely stationary. They might be sealed up in the houses where you see them; their faces and their dresses are literally part of the fixtures of the town, and the province in which they dwell. They are its tradition, its memory, its quintessence, the genius loci incarnate. There is something frigid and monumental about these ladies; they know exactly when to laugh and when to shake their heads, and every now and then give out some utterance which passes current as a witticism.

      A few rich townspeople have crept into the miniature Faubourg Saint-Germain, thanks to their money or their aristocratic leanings. But despite their forty years, the circle still say of them, “Young So-and-so has sound opinions,” and of such do they make deputies. As a rule, the elderly spinsters are their patronesses, not without comment.

      Finally, in this exclusive little set include two or three ecclesiastics, admitted for the sake of their cloth, or for their wit; for these great nobles find their own society rather dull, and introduce the bourgeois element into their drawing-rooms, as a baker puts leaven into his dough.

      The sum-total contained by all heads put together consists of a certain quantity of antiquated notions; a few new inflections brewed in company of an evening being added from time to time to the common stock. Like sea-water in a little creek, the phrases which represent these ideas surge up daily, punctually obeying the tidal laws of conversation in their flow and ebb; you hear the hollow echo of yesterday, to-day, to-morrow, a year hence, and for evermore. On all things here below they pass immutable judgments, which go to make up a body of tradition into which no power of mortal man can infuse one drop of wit or sense. The lives of these persons revolve with the regularity of clockwork in an orbit of use and wont which admits of no more deviation or change than their opinions on matters religious, political, moral, or literary.

      If a stranger is admitted to the cenacle, every member of it in turn will say (not without a trace of irony), “You will not find the brilliancy of your Parisian society here,” and proceed forthwith to criticise the life led by his neighbors, as if he himself were an exception who had striven, and vainly striven, to enlighten the rest. But any stranger so ill advised as to concur in any of their freely expressed criticism of each other, is pronounced at once to be an ill-natured person, a heathen, an outlaw, a reprobate Parisian “as Parisians mostly are.”

      Before Gaston СКАЧАТЬ