“‘What! you are turned decided juste milieu?’ said I.
“‘I am a sous-préfet,’ answered Harmodius.
“I had nothing to say, but held my tongue, wondering, not at the change which had taken place in the habits, manners, and opinions of my friend, but at my own folly, which led me to fancy that I should find the student of ’26 in the functionary of ’34. At this moment a domestic appeared.
“‘Madame is waiting for Monsieur,’ said he: ‘the last bell has gone, and mass beginning.’
“‘Mass!’ said I, bounding up from my chair. ‘You at mass like a decent serious Christian, without crackers in your pocket, and bored keys to whistle through?’—The sous-préfet rose, his countenance was calm, and an indulgent smile played upon his lips, as he said, ‘My arrondissement is very devout; and not to interfere with the belief of the population is the maxim of every wise politician: I have precise orders from Government on the point, too, and go to eleven o’clock mass every Sunday.’”
There is a great deal of curious matter for speculation in the accounts here so wittily given by M. de Bernard: but, perhaps, it is still more curious to think of what he has NOT written, and to judge of his characters, not so much by the words in which he describes them, as by the unconscious testimony that the words all together convey. In the first place, our author describes a swindler imitating the manners of a dandy; and many swindlers and dandies be there, doubtless, in London as well as in Paris. But there is about the present swindler, and about Monsieur Dambergeac the student, and Monsieur Dambergeac the sous-préfet, and his friend, a rich store of calm internal debauch, which does not, let us hope and pray, exist in England. Hearken to M. de Gustan, and his smirking whispers, about the Duchess of San Severino, who pour son bonheur particulier, &c. &c. Listen to Monsieur Dambergeac’s friend’s remonstrances concerning pauvre Juliette who grew sick at the smell of a pipe; to his naïve admiration at the fact that the sous-préfet goes to church: and we may set down, as axioms, that religion is so uncommon among the Parisians, as to awaken the surprise of all candid observers; that gallantry is so common as to create no remark, and to be considered as a matter of course. With us, at least, the converse of the proposition prevails: it is the man professing irreligion who would be remarked and reprehended in England; and, if the second-named vice exists, at any rate, it adopts the decency of secrecy and is not made patent and notorious to all the world. A French gentleman thinks no more of proclaiming that he has a mistress than that he has a tailor; and one lives the time of Boccaccio over again, in the thousand and one French novels which depict society in that country.