Such conduct implied a plan, and Madame Schontz had, as you may well believe, a plan. Jealous for the last two years of Madame du Bruel, she was consumed with the ambition to be married by church and mayor. All social positions have their forbidden fruit, some little thing magnified by desire until it has become the weightiest thing in life. This ambition of course involved a second Arthur; but no espial on the part of those about her had as yet discovered Rochefide’s secret rival. Bixiou fancied he saw the favored one in Leon de Lora; the painter saw him in Bixiou, who had passed his fortieth year and ought to be making himself a fate of some kind. Suspicions were also turned on Victor de Vernisset, a poet of the school of Canalis, whose passion for Madame Schontz was desperate; but the poet accused Stidmann, a young sculptor, of being his fortune rival. This artist, a charming lad, worked for jewellers, for manufacturers in bronze and silver-smiths; he longed to be another Benvenuto Cellini. Claude Vignon, the young Comte de la Palferine, Gobenheim, Vermanton a cynical philosopher, all frequenters of this amusing salon, were severally suspected, and proved innocent. No one had fathomed Madame Schontz, certainly not Rochefide, who thought she had a penchant for the young and witty La Palferine; she was virtuous from self-interest and was wholly bent on making a good marriage.

Only one man of equivocal reputation was ever seen in Madame Schontz’s salon, namely Couture, who had more than once made his brother speculators howl; but Couture had been one of Madame Schontz’s earliest friends, and she alone remained faithful to him. The false alarm of 1840 swept away the last vestige of this stock-gambler’s credit; Aurelie, seeing his run of ill-luck, made Rochefide play, as we have seen, in the other direction. Thankful to find a place for himself at Aurelie’s table, Couture, to whom Finot, the cleverest or, if you choose, the luckiest of all parvenus, occasionally gave a note of a thousand francs, was alone wise and calculating enough to offer his hand and name to madame Schontz, who studied him to see if the bold speculator had sufficient power to make his way in politics and enough gratitude not to desert his wife. Couture, a man about forty-three years of age, half worn-out, did not redeem the unpleasant sonority of his name by birth; he said little of the authors of his days.

Madame Schontz was bemoaning to herself the rarity of eligible men, when Couture presented to her a provincial, supplied with the two handles by which women take hold of such pitchers when they wish to keep them. To sketch this person will be to paint a portion of the youth of the day. The digression is history.

In 1838, Fabien du Ronceret, son of a chief-justice of the Royal court at Caen (who had lately died), left his native town of Alencon, resigning his judgeship (a position in which his father had compelled him, he said, to waste his time), and came to Paris, with the intention of making a noise there — a Norman idea, difficult to realize, for he could scarcely scrape together eight thousand francs a year; his mother still being alive and possessing a life-interest in a valuable estate in Alencon. This young man had already, during previous visits to Paris, tried his rope, like an acrobat, and had recognized the great vice of the social replastering of 1830. He meant to turn it to his own profit, following the example of the longest heads of the bourgeoisie. This requires a rapid glance on one of the effects of the new order of things.

Modern equality, unduly developed in our day, has necessarily developed in private life, on a line parallel with political life, the three great divisions of the social I; namely, pride, conceit, and vanity. Fools wish to pass for wits; wits want to be thought men of talent; men of talent wish to be treated as men of genius; as for men of genius, they are more reasonable; they consent to be only demigods. This tendency of the public mind of these days, which, in the Chamber, makes the manufacturer jealous of the statesman, and the administrator jealous of the writer, leads fools to disparage wits, wits to disparage men of talent, men of talent to disparage those who outstrip them by an inch or two, and the demigods to threaten institutions, the throne, or whatever does not adore them unconditionally. So soon as a nation has, in a very unstatesmanlike spirit, pulled down all recognized social superiorities, she opens the sluice through which rushes a torrent of secondary ambitions, the meanest of which resolves to lead. She had, so democrats declare, an evil in her aristocracy; but a defined and circumscribed evil; she exchanges it for a dozen armed and contending aristocracies — the worst of all situations. By proclaiming the equality of all, she has promulgated a declaration of the rights of Envy. We inherit today the saturnalias of the Revolution transferred to the domain, apparently peaceful, of the mind, of industry, of politics; it now seems that reputations won by toil, by services rendered, by talent, are privileges granted at the expense of the masses. Agrarian law will spread to the field of glory. Never, in any age, have men demanded the affixing of their names on the nation’s posters for reasons more puerile. Distinction is sought at any price, by ridicule, by an affectation of interest in the cause of Poland, in penitentiaries, in the future of liberated galley-slaves, in all the little scoundrels above and below twelve years, and in every other social misery. These diverse manias create fictitious dignities, presidents, vice-presidents, and secretaries of societies, the number of which is greater than that of the social questions they seek to solve. Society on its grand scale has been demolished to make a million of little ones in the image of the defunct. These parasitic organizations reveal decomposition; are they not the swarming of maggots in the dead body? All these societies are the daughters of one mother, Vanity. It is not thus that Catholic charity or true beneficence proceeds; they study evils in wounds and cure them; they don’t perorate in public meetings upon deadly ills for the pleasure of perorating.

Fabien du Ronceret, without being a superior man, had divined, by the exercise of that greedy common-sense peculiar to a Norman, the gain he could derive from this public vice. Every epoch has its character which clever men make use of. Fab............