Studies of Manners: Scenes from a Courtesan's Life. Оноре де Бальзак

who have lived the life that Esther had so violently repudiated come to feel absolute indifference as to the critics of our day, who may be compared with them in some respects, and who feel at last perfect disregard of the formulas of art; they have read so many books, they see so many pass away, they are so much accustomed to written pages, they have gone through so many plots, they have seen so many dramas, they have written so many articles without saying what they meant, and have so often been treasonable to the cause of Art in favor of their personal likings and aversions, that they acquire a feeling of disgust of everything, and yet continue to pass judgment. It needs a miracle to make such a writer produce sound work, just as it needs another miracle to give birth to pure and noble love in the heart of a courtesan.

      The tone and manner of this priest, who seemed to have escaped from a picture by Zurbaran, struck this poor girl as so hostile, little as externals affected her, that she perceived herself to be less the object of his solitude than the instrument he needed for some scheme. Being unable to distinguish between the insinuating tongue of personal interest and the unction of true charity, for we must be acutely awake to recognize false coin when it is offered by a friend, she felt herself, as it were, in the talons of some fierce and monstrous bird of prey who, after hovering over her for long, had pounced down on her; and in her terror she cried in a voice of alarm:

      “I thought it was a priest’s duty to console us, and you are killing me!”

      At this innocent outcry the priest started and paused; he meditated a moment before replying. During that instant the two persons so strangely brought together studied each other cautiously. The priest understood the girl, though the girl could not understand the priest.

      He, no doubt, put aside some plan which had threatened the unhappy Esther, and came back to his first ideas.

      “We are physicians of the soul,” said he, in a mild voice, “and we know what remedies suit their maladies.”

      “Much must be forgiven to the wretched,” said Esther.

      She fancied she had been wrong; she slipped off the bed, threw herself at the man’s feet, kissed his gown with deep humility, and looked up at him with eyes full of tears.

      “I thought I had done so much!” she said.

      “Listen, my child. Your terrible reputation has cast Lucien’s family into grief. They are afraid, and not without reason, that you may lead him into dissipation, into endless folly——”

      “That is true; it was I who got him to the ball to mystify him.”

      “You are handsome enough to make him wish to triumph in you in the eyes of the world, to show you with pride, and make you an object for display. And if he wasted money only!—but he will waste his time, his powers; he will lose his inclination for the fine future his friends can secure to him. Instead of being some day an ambassador, rich, admired and triumphant, he, like so many debauchees who choke their talents in the mud of Paris, will have been the lover of a degraded woman.

      “As for you, after rising for a time to the level of a sphere of elegance, you will presently sink back to your former life, for you have not in you the strength bestowed by a good education to enable you to resist vice and think of the future. You would no more be able to break with the women of your own class than you have broken with the men who shamed you at the opera this morning. Lucien’s true friends, alarmed by his passion for you, have dogged his steps and know all. Filled with horror, they have sent me to you to sound your views and decide your fate; but though they are powerful enough to clear a stumbling-stone out of the young man’s way, they are merciful. Understand this, child: a girl whom Lucien loves has claims on their regard, as a true Christian worships the slough on which, by chance, the divine light falls. I came to be the instrument of a beneficent purpose;—still, if I had found you utterly reprobate, armed with effrontery and astuteness, corrupt to the marrow, deaf to the voice of repentance, I should have abandoned you to their wrath.

      “The release, civil and political, which it is so hard to win, which the police is so right to withhold for a time in the interests of society, and which I heard you long for with all the ardor of true repentance—is here,” said the priest, taking an official-looking paper out of his belt. “You were seen yesterday, this letter of release is dated to-day. You see how powerful the people are who take an interest in Lucien.”

      At the sight of this document Esther was so ingenuously overcome by the convulsive agitation produced by unlooked-for joy, that a fixed smile parted her lips, like that of a crazy creature. The priest paused, looking at the girl to see whether, when once she had lost the horrible strength which corrupt natures find in corruption itself, and was thrown back on her frail and delicate primitive nature, she could endure so much excitement. If she had been a deceitful courtesan, Esther would have acted a part; but now that she was innocent and herself once more, she might perhaps die, as a blind man cured may lose his sight again if he is exposed to too bright a light. At this moment this man looked into the very depths of human nature, but his calmness was terrible in its rigidity; a cold alp, snow-bound and near to heaven, impenetrable and frowning, with flanks of granite, and yet beneficent.

      Such women are essentially impressionable beings, passing without reason from the most idiotic distrust to absolute confidence. In this respect they are lower than animals. Extreme in everything—in their joy and despair, in their religion and irreligion—they would almost all go mad if they were not decimated by the mortality peculiar to their class, and if happy chances did not lift one now and then from the slough in which they dwell. To understand the very depths of the wretchedness of this horrible existence, one must know how far in madness a creature can go without remaining there, by studying La Torpille’s violent ecstasy at the priest’s feet. The poor girl gazed at the paper of release with an expression which Dante has overlooked, and which surpassed the inventiveness of his Inferno. But a reaction came with tears. Esther rose, threw her arms round the priest’s neck, laid her head on his breast, which she wetted with her weeping, kissing the coarse stuff that covered that heart of steel as if she fain would touch it. She seized hold of him; she covered his hands with kisses; she poured out in a sacred effusion of gratitude her most coaxing caresses, lavished fond names on him, saying again and again in the midst of her honeyed words, “Let me have it!” in a thousand different tones of voice; she wrapped him in tenderness, covered him with her looks with a swiftness that found him defenceless; at last she charmed away his wrath.

      The priest perceived how well the girl had deserved her nickname; he understood how difficult it was to resist this bewitching creature; he suddenly comprehended Lucien’s love, and just what must have fascinated the poet. Such a passion hides among a thousand temptations a dart-like hook which is most apt to catch the lofty soul of an artist. These passions, inexplicable to the vulgar, are perfectly accounted for by the thirst for ideal beauty, which is characteristic of a creative mind. For are we not, in some degree, akin to the angels, whose task it is to bring the guilty to a better mind? are we not creative when we purify such a creature? How delightful it is to harmonize moral with physical beauty! What joy and pride if we succeed! How noble a task is that which has no instrument but love!

      Such alliances, made famous by the example of Aristotle, Socrates, Plato, Alcibiades, Cethegus, and Pompey, and yet so monstrous in the eyes of the vulgar, are based on the same feeling that prompted Louis XIV. to build Versailles, or that makes men rush into any ruinous enterprise—into converting the miasma of a marsh into a mass of fragrance surrounded by living waters; placing a lake at the top of a hill, as the Prince de Conti did at Nointel; or producing Swiss scenery at Cassan, like Bergeret, the farmer-general. In short, it is the application of art in the realm of morals.

      The priest, ashamed of having yielded to this weakness, hastily pushed Esther away, and she sat down quite abashed, for he said:

      “You are still the courtesan.” And he calmly replaced the paper in his sash.

      Esther, like a child who has a single wish in its head, kept her eyes fixed on the spot where the document lay hidden.

      “My child,” the priest went on after a pause, “your mother was a Jewess, and you have not been baptized; but, on the other hand, you have never been taken to the synagogue. You are in