Blackwood's Edinburgh Magazine, Volume 56, Number 347, September, 1844. Various

scene of a like grotesque description took place, at a later period, on the return of the mob from Rambouillet, where they had gone in search of the unhappy Charles X. The king had left Rambouillet before the mob reached it, so that they had nothing to do but to return, unless any work of demolition should invite them to stay. M. Degoussée, at that moment the man in authority, in order to save the royal carriages from destruction, bethought him of the expedient of offering a ride home in them to the most violent and redoubtable of the mob. In a moment these gilded vehicles, blazoned with the royal arms, were filled with the lowest of the rabble, who projected their pipes and their bayonets from the windows. These state carriages, drawn by eight horses, and driven by silken postilions, were heaped up, inside and out, with this riotous crew, who entered Paris in triumph, amidst the responsive jests and shouts of the populace. Driven up to the Palais Royal, they there descended from their splendid vehicles, and delivered them over to their new owner. “Tenez—voilà vos voitures!” they shouted, as they alighted under the windows of the Duke of Orleans.

      It is curious to remark the contrast between the thoughtless, reckless bravery of the combatants of July, and the watchful timidity of the politicians who were ultimately to profit by their courage and infatuation. The soldiers had, at many points, fraternized with the people—all was success for the popular party—and the drawing-room of M. Lafitte was full of distinguished men of that party.

      “The court of the hotel,” continues M. Blanc, “was now full of soldiers. Five of the royal officers entered the saloon. M. Lafitte, who had been wounded in the leg, received them sitting in an arm-chair. He received them with great blandness and dignity. ‘Gentlemen,’ said he, ‘keep your arms, but swear never to turn them against the people.’ The officers extended their hands, as if to take an oath. ‘No oath, gentlemen,’ said M. Lafitte with much emotion; ‘kings have dishonoured oaths. The word of the brave is sufficient.’ This was received with universal applause, and every one present resigned himself to the excitement of the hour; when suddenly a discharge of musketry was heard. How describe the tumult that in a moment filled the apartment! The royal guard was certainly victorious—the enemy would be down on them—every one fled. They rushed into the hall, they pushed, they struggled for egress. Some jumped through the windows of the ground-floor into the garden. Two deputies were found hiding in the stables. In an instant, M. Lafitte was abandoned by all those who had besieged his arm-chair. His nephew was the only person who remained with him. And what had happened? The soldiers of the 6th had followed the example of their comrades of the 55th, and, gained over to the cause of the people, they had fired their muskets in the air!”

      Already, at the first outbreak of the revolution, some one had remarked—“here were a good game for the Duke of Orleans, if he has the courage to play it.” Courage he had, but equal caution it seems, equal prudence. A deputation had proceeded from the house of Lafitte to Neuilly, the residence of the Duke, to invite him to the throne; but it was the Duchess who received them. The Duke himself had taken refuge at Raincy. To Raincy messengers were sent. The Duke of Orleans ordered his carriage. Those who were waiting his arrival at Neuilly heard the wheels approach—heard them suddenly recede. The carriage had turned, and was regaining Raincy with all the speed possible. The resolution was not quite taken, or the pear was not quite ripe.

      His entry into Paris, according to M. Blanc, was made on foot in the evening, and he clambered like a common citizen over the barricades. Arrived at the Palais Royal, he sent to notify his presence to Lafitte and Lafayette—representatives, the one of the Chamber, and the other of the Hotel de Ville—and also to the Duke de Mortemart, minister of Charles X. The interview with this last took place the same evening, and had for its apparent   object to proclaim, in the presence of the minister, his attachment and unalterable fidelity to the elder branch of the Bourbons. When De Mortemart arrived, he was ushered into a little cabinet on the right, which looks upon the court, not ordinarily used as an apartment of the family.

      The Duke of Orleans was stretched upon the floor, lying on a mattrass, in his shirt. His forehead was bathed in sweat;2 the glare of his eyes, and every thing about him, betrayed a great fatigue, and a singular state of excitement. On seeing the Duke de Mortemart enter, he began to speak with great rapidity. He expressed himself with much volubility and ardour, proclaiming his attachment to the elder branch, and protesting that he came to Paris only to save the town from anarchy. At this moment a great noise was heard in the court, and the cry was raised of Vive le Duc d’Orleans! “You hear that cry,” said the minister; “it is you the people call for.” “No, no!” answered the Duke with increasing energy. “They shall kill me before I accept the crown.”

      The next morning the deputation from the Chamber presented itself at the Palais Royal; and so far was resolved, that the Duke of Orleans was proclaimed lieutenant-general of the kingdom.

      M. Louis Blanc gives several anecdotes respecting the King of the French, and his successive ministers, which we should be disposed to extract, but that his political antipathies lying exactly in this quarter, we have not felt sufficient confidence in their authority. For this reason we will pass on abruptly to a portion of the work where the political bias of the writer is harmless, or where it may have induced him to inform himself more accurately on his subject than the generality of persons.

      This last is evidently the case in his account of the doctrines and practices of the St Simonians. One who felt no sympathy with any portion of their creed, would not have taken the trouble to obtain accurate information, or an intimate knowledge on this subject. Not that M. Blanc is a St Simonian; to do him justice, he has argued with ability and clearness against their leading tenets or maxims; but being a man devoted to a new order of things of some kind or other, he has given naturally a more than usual attention to this sect, and we think our readers will hold themselves obliged to us, if we abridge some portion of his account of St Simon and his disciples.

      “The founder of the St Simonian school had been deceased five years when the revolution of July broke out. He belonged to one of the noblest houses of France, bearing the name and arms of that famous Duke de St Simon, the historian of the reign of Louis XIV., and the last of our veritable grands seigneurs. Yet it was the privilege of birth that he attacked, and the impiety of war that he proclaimed. He was a man of singular independence of mind, and of extreme moral courage. Convinced that, before dictating a code for the regulation of human life, it was necessary to have attentively analysed that life as it actually exists, he spent the first half of his days in studying society under all its aspects; recoiling from no experience, practising, in the character of an observer, even vice as well as virtue; drawing a lesson from his own frailties, and making a study of his own follies. He dissipated his fortune in premeditated prodigality, and terminated a studious opulence in excessive poverty; living on the miserable salary of a copyist, when in idea he was governing the world. In the estimation of some, a sage—of others, a madman; at one time sanguine to enthusiasm, at another discouraged to the point of attempting suicide; reduced at last to the condition of a mendicant, after having so often united round his table, in order to observe and judge them, the most celebrated men in art and literature. Such was St Simon in life and character: it remains to see what were the intellectual results he arrived at.”—(Vol. III. p. 96.)

      His first project of a code for human life was sufficiently ridiculous. In a work entitled Letters from an Inhabitant of Geneva to his Contemporaries, he addressed himself to the learned portion of the world, inviting them to undertake the government of the human race. The programme was as follows. A subscription was to be opened before the tomb of Newton. Every one was called upon to subscribe according to his means, rich and poor, man and woman; and each subscriber was to have a voice in the selection of—three mathematicians, three natural philosophers, three chemists, three physiologists, three men of letters, three painters, and three musicians. These several threes, amounting to twenty-one, besides having the produce of the subscription, were to form a council, called the Council of Newton, and undertake the spiritual government of the world, directing the efforts of the several nations of the globe towards one common end.

      The learned portion of the world made no response to this invitation; he therefore next addressed himself to the operatives, declaring that the time was come to tear the crown from the brow of idleness, and establish the reign of

2

As well it might, if he had been clambering over barricades in those hot days of July; for the three glorious days were remarkable for their heat.