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    Wormwood
    Wormwood
    Wormwood
    Ebook455 pages7 hours

    Wormwood

    By Marie Corelli and Mint Editions

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    Wormwood (1890) is a novel by Marie Corelli. Published at the beginning of Corelli’s career as one of the most successful writers of her generation, Wormwood combines realism, social commentary, and family drama to tell a story of murder, revenge, and addiction set in the bustling city of Paris. Due for reassessment by a modern audience, Marie Corelli’s work—which has inspired several adaptations for film and theater—is a must read for fans of nineteenth century fiction. “Men such as ‘Gaston Beauvais’ are to be met with every day in Paris—and not only in Paris, but in every part of the Continent where the Curse, which forms the subject of this story, has any sort of sway. The morbidness of the modern French mind is well known […]; the open atheism, heartlessness, flippancy, and flagrant immorality of the whole modern French school of thought is unquestioned.” Intended as a rallying cry to English readers, Wormwood states quite clearly Corelli’s beliefs on progressivism and the dangers of alcohol. Echoing the popular realist novels of French contemporary Emile Zola, Corelli provides a gritty portrait of ambition and suffering in Paris. When young Gaston Beauvais is betrayed by his fiancée and best friend, he turns from a life of promise to the promise of absinthe, beginning a tragic spiral into violence and despair. Addressing philosophical, psychological, and religious themes, Wormwood is a moving work of fiction which asks important questions about an emerging modern world. This edition of Marie Corelli’s Wormwood is a classic work of English literature reimagined for modern readers.

    Since our inception in 2020, Mint Editions has kept sustainability and innovation at the forefront of our mission. Each and every Mint Edition title gets a fresh, professionally typeset manuscript and a dazzling new cover, all while maintaining the integrity of the original book.

    With thousands of titles in our collection, we aim to spotlight diverse public domain works to help them find modern audiences. Mint Editions celebrates a breadth of literary works, curated from both canonical and overlooked classics from writers around the globe.

    LanguageEnglish
    PublisherMint Editions
    Release dateJun 21, 2021
    ISBN9781513288659
    Wormwood
    Author

    Marie Corelli

    Marie Corelli (1855-1924) was an English novelist. Born Mary Mackay in London, she was sent to a Parisian convent to be educated in 1866. Returning to England in 1870, Corelli worked as a pianist and began her literary career with the novel A Romance of Two Worlds (1886). A favorite writer of Winston Churchill and the British Royal Family, Corelli was the most popular author of her generation. Known for her interest in mysticism and the occult, she earned a reputation through works of fantasy, Gothic, and science fiction. From 1901 to 1924, she lived in Stratford-upon-Avon, where she continued to write novels, short story collections, and works of non-fiction. Corelli, whose works have been regularly adapted for film and the theater, was largely rejected by the male-dominated literary establishment of her time. Despite this, she is remembered today as a pioneering author who wrote for the public, not for the critics who sought to deny her talent.

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      Wormwood - Marie Corelli

      SPECIAL PREFACE TO THE AMERICAN EDITION

      As there are several unauthorized Editions of my works now circulating freely in the United States, it is but fair to the publishers of the present volume to state that this issue of Wormwood; A Drama of Paris, has been personally revised and corrected for them by me, and is the ONLY Authorized version for America. Other novels of mine, notably A Romance of Two Worlds, Thelma, Vendetta! and Ardath are to be had in various forms at all prices throughout the States; needless to say that these have been published without any reference to me as author, and, having been brought out in unseemly haste and carelessness, are full of the grossest errors and mistakes, for which I, naturally, cannot be responsible. That the Romance of Two Worlds for example, appeared in New York with a misleading picture-cover representing the Eastern and Western hemispheres, whereas the story itself concerns this world and the next, merely shows the zeal of the enterprising publisher who produced it at all risks without reading it;—and that the American editions of Vendetta! contain the maddest misprints in certain Italian idiomatic expressions, must not be set down to my charge as to one ignorant of the Italian language, but to the admirably go-ahead individuals in the book-trade who rushed it through for the American public. I have reason to love America for the sake of the many friends my writings have won for me there; friends whose faces I have never seen, but who correspond frequently with me and whom I seem familiarly to know through the kindly written expression of their thoughts;—and it is, I presume, not an unnatural desire on my part that such should, when reading my books, at least have the advantage of reading them as they were originally written. With regard to the present story, which I trust may help to rouse public attention to a pernicious Evil which is gradually spreading over all the European Continent, I believe most intelligent Americans who have visited Paris will read it with more or less anxious interest. It was, I think, a distinguished American Senator who quite recently wrote a long and exhaustive practical account of incalculable mischief wrought by the Poison-craze whose dire effects on one individual I have attempted to depict; and if one or two more leaders among thinkers, physiologists and scientists would raise their voices to aid in denouncing this fatal brain-degradation and bringing it well before the consideration of those who are the heads of authority in France, it might be checked in its destructive progress, and, with a little earnest and decisive work, be stamped out altogether, as a disease is stamped out by perfect sanitation. In this hope I have written Wormwood"; in this spirit I trust it may be received.

      MARIE CORELLL

      LONDON, October 24, 1890

      INTRODUCTORY NOTE

      The unhappy hero of the following drame is presented to English readers, not as an example of what is exceptionally tragic and uncommon, but simply as a very ordinary type of a large and ever-increasing class. Men such as Gaston Beauvais are to be met with every day in Paris,—and not only in Paris, but in every part of the Continent where the Curse, which forms the subject of this story, has any sort of sway. The morbidness of the modern French mind is well known and universally admitted, even by the French themselves; the open atheism, heartlessness, flippancy, and flagrant immorality of the whole modern French school of thought is unquestioned. If a crime of more than usual cold-blooded atrocity is committed, it generally dates from Paris, or near it;—if a book or a picture is produced that is confessedly obscene, the author or artist is, in nine cases out of ten, discovered to be a Frenchman. The shop-windows and bookstalls of Paris are of themselves sufficient witnesses of the national taste in art and literature,—a national taste for vice and indecent vulgarity which cannot be too sincerely and compassionately deplored. There are, no doubt, many causes for the wretchedly low standard of moral responsibility and fine feeling displayed by the Parisians of today—but I do not hesitate to say that one of those causes is undoubtedly the reckless Absinthe-mania, which pervades all classes, rich and poor alike. Everyone knows that in Paris the men have certain hours set apart for the indulgence of this fatal craze as religiously as Mussulmen have their hours for prayer,—and in a very short time the love of the hideous poison clings so closely to their blood and system that it becomes an absolute necessity of existence. The effects of its rapid working on the human brain are beyond all imagination horrible and incurable, and no romancist can exaggerate the terrific reality of the evil. If any of my readers are disposed to doubt the possibility of the incidents in my story or to think the details exaggerated, let such make due inquiries of any leading member of the French medical faculty as to the actual meaning of ABSINTHISM, and the measured statement of the physician will seem wilder than the wildest tragedy. Moreover, it is not as if this dreadful frenzy affected a few individuals merely,—it has crept into the brain of France as a nation, and there breeds perpetual mischief,—and from France it has spread, and is still spreading, over the entire Continent of Europe. It must also be remembered that in the many French cafés and restaurants which have recently sprung up in London, Absinthe is always to be obtained at its customary low price,—French habits, French fashions, French books, French pictures, are particularly favored by the English, and who can predict that French drug-drinking shall not also become à la mode in Britain?—particularly at a period when our medical men are bound to admit that the love of Morphia is fast becoming almost a mania with hundreds of English women!

      In the present story I have, as I say, selected a merely ordinary Parisian type; there are of course infinitely worse examples who have not even the shadow of a love-disappointment to excuse them for their self-indulgence. All I ask of my readers and critics is that they will kindly refrain from setting down my hero’s opinions on men and things to me personally, as they were unwise enough to do in the case of a previous novel of mine entitled Vendetta! When an author depicts a character, he is not of necessity that character himself; it would have been somewhat unfair to Balzac, for example, to have endowed him when a living man, with the extraordinary ideas and outrageous principles of his matchless artistic creation Père Goriot. I have nothing whatever to do with the wretched Gaston Beauvais beyond the portraiture of him in his own necessarily lurid colors;—while for the description of the low-class "bal masqué in Paris, I am in a great measure indebted to a very respectable-looking English tourist, who by his dress was evidently of some religious persuasion, and whom I overheard talking to a younger man, on board a steamer going from Thun to Interlaken. It was evidently the worthy creature’s first trip abroad,—he had visited the French capital, and he detailed to his friend, a very hilarious individual, certain of his most lively experiences there. I, sitting close by in a corner unobserved, listened with a good deal of surprise as well as amusement to his enthusiastic eulogy of the can-can" as he had seen it danced in some peculiar haunt of questionable entertainment, and I took calm note thereof, for literary use hereafter. The most delicate feelings can hardly be ruffled by an honest (and pious) Britisher’s raptures,—and as I have included these raptures in my story, I beg to tender my thanks to the unknown individual who so unconsciously furnished me with a glowing description of what I have never seen and never wish to see!

      For the rest, my drama is a true phase of the modern life of Paris; one scene out of the countless tragedies that take place every day and everywhere in these our present times. There is no necessity to invent fables nowadays,—the fictionist need never torture his brain for stories either of adventure or spectral horror. Life itself as it is lived among ourselves in all countries, is so amazing, swift, varied, wonderful, terrible, ghastly, beautiful, dreadful, and, withal, so wildly inconsistent and changeful, that whosoever desires to write romances has only to closely and patiently observe men and women as they are, not as they seem,—and then take pen in hand and write the—TRUTH.

      MARIE CORELLI

      CLARENS, LAKE LEMAN, SWITZERLAND,

      September, 1890

      I

      Silence,—silence! It is the hour of the deepest hush of night; the invisible intangible clouds of sleep brood over the brilliant city. Sleep! What is it? Forgetfulness? A sweet unconsciousness of dreamless rest. Aye! it must be so, if I remember rightly; but I cannot be quite sure, for it seems a century since I slept well. But what of that? Does any one sleep well nowadays, save children and hard-worked diggers of the soil? We who think—oh, the entanglements and perplexities of this perpetual Thought!—we have no space or time wherein to slumber; between the small hours of midnight and morning we rest on our pillows for mere form’s sake, and doze and dream,—but we do not sleep.

      Stay! let me consider. What am I doing here so late? why am I not at home? Why do I stand alone on this bridge, gazing down into the cold, sparkling water of the Seine—water that, to my mind, resembles a glittering glass screen, through which I see faces peering up at me, white and aghast with a frozen wonder! How they stare, how they smile, all those drowned women and men! Some are beautiful; all are mournful. I am not sorry for them, no! but I am sure they must have died with half their griefs unspoken, to look so wildly even in death. Is it my fancy, or do they want something of me? I feel impelled towards them—they draw me downwards by a deadly fascination, I must go on, or else—

      With a violent effort I tear myself away, and, leaving the bridge, I wander slowly homeward.

      The city sleeps, did I say? Oh no! Paris is not so clean of conscience or so pure of heart that its inhabitants should compose themselves to rest simply because it is midnight. There are hosts of people about and stirring; rich aristocrats for instance, whose names are blazoned on the lists of honor and la haute noblesse, can be met at every turn, stalking abroad like beasts in search of prey; they are the painted and bedizened outcasts who draw their silken skirts scornfully aside from any chance of contact with the soiled and ragged garments worn by the wretched and starving members of the same deplorable sisterhood; and every now and again the flashing of lamps in a passing carriage containing some redoubtable princess of the demi-monde, assures the beholder of the fact that, however soundly virtue may slumber, vice is awake and rampant. But what am I that I should talk of vice or virtue? What business has a wreck cast on the shores of ruin to concern itself with the distant sailing of the gaudy ships bound for the same disastrous end!

      How my brain reels! The hot pavements scorch my tired feet, and the round white moon looks at me from the sky like the foolish ghost of herself in a dream. Street after street I pass, scarcely conscious of sight or sense; I hardly know whither I am bound, and it is by mere mechanical instinct alone that I finally reach my destination.

      Home at last! I recognize the dim and dirty alley, the tumbledown, miserable lodging-house in which, of all the wretched rooms it holds, the wretchedest is the garret I call mine. That gaunt cat is always on the doorstep,—always tearing some horrible offal she has found, with claws and teeth—yet savage as hunger has made her she is afraid of me, and bounds stealthily aside and away as I cross the threshold. Two men, my drunken landlord and his no less drunken brother, are quarrelling furiously in the passage; I shrink past them unobserved and make my way up the dark foul-smelling staircase to my narrow den, where, on entering, I jealously lock myself in, eager to be alone. Alone, alone—always alone! I approach the window and fling it wide open; I rest my arms on the sill and look out drearily at the vast deep star-besprinkled heaven.

      They were cruel to me tonight at the café, particularly that young curly-haired student. Who is he, and what is he? I hate him, I know not why! except that he reminds me of one who is dead. Do not drink that, he said gravely, touching the glass I held. It will drive you mad some day! Drive me mad! Good, very good! That is what a great many people have told me,—croakers all! Who is mad, and who is sane? It is not easy to decide. The world has various ways of defining insanity in different individuals. The genius who has grand ideas, and fancies he can realize them is mad; the priest who, like Saint Damien, sacrifices himself for others is mad, the hero who, like the English Gordon, perishes at his post instead of running away to save his own skin, is mad, and only the comfortable tradesman or financier who amasses millions by systematically cheating his fellows, is sane. Excellent! Let me be mad, then, by all means! mad with the madness of Absinthe, the wildest, most luxurious madness in the world! Vive la folie! Vive l’ amour! Vive l’ animalism! Vive le Diable! Live everybody, and everything that can live without a conscience, for conscience is at a discount in this age, and honesty cannot keep pace with our modern progress. The times are as we make them, and we have made ours those of realism; the old idyllic days of faith and sentiment are past.

      Those cold and quiet stars! What innumerable multitudes of them there are! Why were they created? Through countless centuries bewildered mankind has gazed at them and asked the same question,—a question never to be answered,—a problem never to be solved. The mind soon grows fatigued with pondering. It is better not to think. Yet one good thing has lately come out of the subtle and incessant workings of intellect, and that is that we need not trouble ourselves about God any more. Nothing in all the vast mechanism of the universe can actually prove a Deity to be existent; and no one is called upon to believe in what cannot be proved. I am glad of this, very glad; for if I thought there were a God in heaven—a Supreme Justice enthroned in some far-off sphere of life unseen yet eternal, I think—I do not know, but I think—I should be afraid! Afraid of the day, afraid of the night, afraid of the glassy river, with its thousands of drowned eyes below; afraid, perchance, of my own hovering shadow; and still more darkly dimly afraid of creatures that might await me in lands invisible beyond the grave—phantom creatures that I have wronged as much and haply more than they in their time wronged me!

      Yet, after all, I am no coward; and why should I fear God, supposing a God should, notwithstanding our denial of Him, positively exist? If He is the Author of Creation, He is answerable for every atom within it, even for me. I have done evil. What then? Am I the only one? If I have sinned more, I have also suffered more and plenty of scientists and physiologists could be found to prove that my faults are those of temperament and brain-construction, and that I cannot help them if I would. Ah, how consoling are these advanced doctrines! No criminal ought, in strict justice, to be punished at all, seeing that it is his inborn nature to commit crime, and that he cannot alter that nature even if he tried! Only a canting priest would dare to ask him to try; and, in France at least, we have done with priestcraft.

      Well, we live in a great and wonderful era, and we have great and wonderful needs—needs which must be supplied! One of our chief requirements is that we should know everything—even things that used for honor and decency’s sake to be concealed. Wise and pure and beautiful things we have had enough of. They belong to the old classic days of Greece and Rome, the ages of idyll and allegory; and we find them on the whole rather ennuyant. We have developed different tastes. We want the ugly truths of life, not the pretty fables. We like ugly truths. We find them piquant and palatable, like the hot sauce poured on fish to give it a flavor. For example, the story of Paul et Virginie is very charming, but also very tame and foolish. It suited the literary spirit of the time in which it was written; but to us in the present day there is something far more entráinant in a novel which faithfully describes the love-making of Jeanne the washer-woman with Jacques the rag-picker. We prefer their coarse amours to Virginie’s tearful sentiment—autres temps, autres mæurs. I thought of this yesterday, when, strolling aimlessly across the Pont Neuf, I glanced at the various titles of the books for sale on the open air counters and saw Realism represented to the last dregs of reality. And then I began to consider what the story of my life would look like when written, and what people would think of it if they read it. This idea has haunted me all last night and today. I have turned it over and over again in my mind with a certain savage amusement. Dear old world! dear Society! will you believe me if I tell you what I am? No, I am sure you will not! You will shudder a little, perhaps; but it is far more likely that you will scoff and sneer. It is so easy to make light of a fellow-creature’s downfall. Moreover your critics will assure you that the whole narrative is a tissue of absurd improbabilities, that such and such events never could and never would happen under any sort of circumstances whatever, and that a disordered imagination alone has to do with the weaving of a drama as wild as mine!

      But, think what you will, say what you choose, I am resolved you shall know me. It is well you should learn what manner of man is in your midst; a man as pitiless as pestilence, as fierce as flame; one dangerous to himself and still more dangerous to the community at large; and yet—remember this, I pray you!—a man who is, after all, only one example out of a thousand; a thousand? ay, more than a thousand like him, who in this very city are possessed by the same seductive delirium, and are pressing on swiftly to the same predestined end!

      However, my concern is not with others, but solely with myself. I care little for the fact that perhaps nearly half the population of France is with me in my frenzy: what is France to me or I to France now? Time was when I loved my country; when I would have shed every drop of blood in my body gladly for her defence; but now—now,—enfin! I see the folly of patriotism, and to speak frankly, I would rather drown like a dog in the Seine than undergo the troublesome fatigues of war. I was not always so indifferent, I confess; I came to it by degrees as others have done, and as others are doing who live as I live. I tell you there are hundreds of men in Paris today who are quite as apathetic on the subject of national honor or disgrace as I am,—who, thanks to the pale-green draught we drain as in our cafés night after night with unabated zest and never-satiated craving, have nigh forgotten their country’s bitter defeat,—or if they have not forgotten, have certainly ceased to care. True, they talk,—we all talk,—of taking the Rhine and storming Berlin, just as children babble of their toy castles and tin soldiers, but we are not in earnest. No, no! not we! We are wise in our generation we absintheurs; life is so worthless that we grudge making any sort of exertion to prolong it, and it is probable that if the enemy were at our very doors we should scarcely stir a finger to repel attack. Do the Germans know this I wonder? Very likely! and, knowing it, bide their time! But let them come. Why not? One authority is as good as another, to me, at any rate,—for I have no prejudices and no principles. The whole wide earth is the same to me,—a mere grave to bury nations in.

      Well! I have done many strange things in my day, and what I choose to do now is perhaps the strangest of all—to write the history of my life and thought; to strip my soul naked, as it were, to the wind of the world’s contempt. World’s contempt! A bagatelle! the world can have no more contempt for me, than I have contempt for the world!

      Dear people of Paris, you want Realism, do you not? Realism in art, realism in literature, realism in everything? You Frenchmen and Frenchwomen, dancing on the edge of your own sepulchre—for the time is coming fast when France will no more be accounted a nation—you want to look at the loathsome worms and unsightly poisonous growths that attend your own decomposition and decay? You want life denuded of all poetical adornment that you may see it as it truly is? Well, so you shall, as far as I am concerned! I will hide nothing from you! I will tear out the very fibres of my being and lay them on your modern dissecting-table; nay, I will even assist you in the probing-work of the mental scalpel. Like you I hate all mysticism and sublime ideal things; we need them as little or as much as we need God.

      Perhaps it is not often that you chance upon a human subject who is entirely callous? A creature in whose nerves you can thrust your steel hooks of inquisitorian research without his uttering so much as a smothered sob of pain? a being hard as flint, impressionless as adamant, and totally impervious to past, present, or future misery? Yet I am such an one! perchance you may find me a strange, even an interesting study!

      Consider me well!—my heart has turned to stone, my brain to fire; I am conscious of no emotion whatever, save an all-devouring dreadful curiosity—curiosity to know dark things forbidden to all but madmen,—things that society, afraid of its own wickedness, hastily covers up and hides from the light of day, feebly pretending they have no existence; things that make weak souls shudder and cry and wrestle with their mythical God in useless prayer,—these are the things I love; the things I drag out from the obscure corners and murky recesses of life, and examine and gloat upon, till I have learnt from them all they can teach me. But I never know enough; search as I may into the minutest details of our complex being, there is always something that escapes me, some link that I lose, some clue that I fancy might explain much that seems incomprehensible. I suppose others have missed this little unnameable something also, and that may be the reason why they have found it necessary to invent a God. But enough! I am here to confess myself, not as a conscience-stricken penitent confesses to a priest, but as a man may confess himself to his fellowmen. Let human nature judge me! I am too proud to make appeal to an unproven Divinity. Already I have passed judgment on myself:—what can you say for, or against me, O world, that will alter or strengthen my own self-wrought condemnation and doom? I have lived fast, what then? Is it not the way to die quickly?

      II

      It is a familiar business to me, this taking up of the pen and writing down of thought. Long ago, when I was quite a young man, I used to scribble feuilletons and stray articles for the Paris papers and gain a few extra francs thereby. Once, too, I wrote a novel—very high-flown in style and full of romantic sentiment. It was about a girl all innocence and a man all nobleness, who were interrupted in the progress of their amours by the usual sort of villain so useful to the authors of melodrama. I saw the book for sale at a stall near the Palais Royale the other day, and should probably have bought it for mere idle curiosity’s sake, but that it cost two francs and I could not spare the money. I stood and looked at it instead, thinking how droll it was that I should ever have written it! And, little by little, I began to remember what I had been like at that time—the portrait of myself emerged out of the nebulous gray mist that always more or less obscures my vision, and I saw my face as it had appeared in youth—clear-complexioned, dark-eyed, and smiling—such a face as may be seen more frequently in Provence or Southern Italy than in the streets of Paris; a face that many were complaisant enough to call handsome, and that assuredly by none would have been deemed positively ill-looking. There was a promising intelligence I believe in my physiognomy, a certain deceptive earnestness and animation that led my over-sanguine relatives and friends to expect wonders of me—a few enthusiasts expressing their firm (and foolish) conviction that I should be a great man some day. Great! I? I laugh to think of it. I can see my own features as I write, in a cracked and blurred mirror opposite; I note the dim and sunken eyes, the discolored skin, the disheveled hair—a villainous reflection truly! I might be sixty from my looks—yet I am barely forty. Hard living? Well no—not what the practiced boulevardier would understand by that term. I do not frequent places of amusement, I am not the boon-companion of ballet-dancers and café-chanteuses; I am too poor for that sort of revelry, inasmuch as I can seldom afford to dine. Yet I might have been rich, I might have been respectable, I might even have been famous—imagine it! for I know I once had a few glimmerings of the swift lightning called genius in me, and that my thoughts were not precisely like those of everyday men and women. But chance was against me, chance or fate; both terms are synonymous. Let none talk to me of opposing one’s self to fate; that is simply impossible. Fight as we may we cannot alter an evil destiny, or reverse a lucky one.

      Resist temptation! cry the preachers. Very good! but suppose you cannot resist? Suppose you see no object whatever in making resistance? For example, point out to me if you can, what use it would be to any one living that I should reform my ways? Not a soul would care! I should starve on just as I starve now, only without any sort of comfort; I should seek help, work, sympathy, and find none; and I should perish in the end just as surely and as friendlessly as I shall perish now. We know how the honest poor are treated in this best of worlds—pushed to the wall and trampled upon to make room for the rich to ride by. We also know what the much-prated-of rewards of virtue are; the grudging thanks and reluctant praise of a few obscure individuals who make haste to forget you as soon as you are dead; think you that such reward is worth the trouble of winning? In the present advanced condition of things it is really all one whether we are virtuous or vicious, for who cares very much about morality in this age? Morality has always seemed to me such an ambiguous term. I asked my father to define it once, and he answered me thus—

      Morality is a full and sensible recognition of the responsibilities of one’s being, and a steadfast obedience to the laws of God and one’s country.

      Exactly! but how does this definition work, when by the merest chance you discover that you have no actual responsibilities, and that it does not matter in the least what becomes of you? Again, that the laws of God and country are drawn up, after much violent dispute and petty wrangling, by a few human individuals nearly, if not quite, as capricious and unreasonable as yourself? What of morality, then? Does it not resolve itself into a myth, like the Creed the churches live by?

      A truce, I say, to such fair-seeming hypocritical shows of good, in a world which is evil to its very core! Let us know ourselves truly for what we are, let us not deceive our minds with phantasms of what we cannot be. We are mere animals—we shall never be angels—neither here nor hereafter. As for me, I have done with romances; love, friendship, ambition, fame; in past days it is true I set some store by these airy cheats—these vaporous visions; but now—now they count to me as naught; I possess a dearer joy, more real, more lasting than they all!

      Would you learn what thing it is that holds me, wretched as I seem, to life? what link binds my frail body and frailer soul together? and why, with no friends and no fortune, I still contrive to beat back death as long as possible? Would you know the single craving of my blood—the craving that burns in me more fiercely than hunger in a starving beast of prey—the one desire, to gratify which, I would desperately dare and defy all men? Listen, then! A nectar, bitter-sweet—like the last kiss on the lips of a discarded mistress—is the secret charm of my existence; green as the moon’s light on a forest pool it glimmers in my glass; eagerly I quaff it, and, as I drink, I dream. Not of foolish things. No! Not of dull saints and smooth landscapes in heaven and wearisome prudish maids; but of glittering bacchantes, nude nymphs in a dance of hell, flashing torrents and dazzling mountain-peaks, of storm and terror, of lightning and rain, of horses galloping, of flags flying, of armies marching, of haste and uproar and confusion and death! Ay! even at times I have heard the trumpets blare on the field of battle, and the shout La revanche! la revanehe! echoing wildly in my ears, and I have waded deep in the blood of our enemies, and wrested back from their grasp Alsace-Lorraine! …

      Ah, fool that I am! What! raving again? I torture myself with absurd delusions; did I not but lately say I loved France no longer? … France! Do I not love thee? Not now,—oh, not now let my words be accepted concerning thee; not now, but later on, when this heavy weight is lifted from my heart; when this hot pulsation is stilled in my brain; when the bonds of living are cut asunder and I wander released, a shadow among shades; then, it may be, I shall find tears to shed, tears of passionate tenderness and wild remorse above thy grave, poor France, thou beaten and discrowned fair empress of nations; thou whom I, and others such as I am, might yet help to rescue and reinvest with glory if—if only we could be roused—roused to swift action in time, before it is too late! …

      There! the agony is over, and I am calm once more, I do not often yield to my own fancies; I know their power, how they drag at me, and strive to seize and possess me with regrets for the past; but they shall not succeed. No wise man stops to consider his by-gone possibilities. The land of Might-Have-Been is, after all, nothing but a blurred prospect, a sort of dim and distant landscape, where the dull clouds rain perpetual tears!

      Of course the beginning of my history is—love. It is the beginning of every man and every woman’s history, if they are only frank enough to admit it. Before that period, life is a mere series of smooth and small events, monotonously agreeable or disagreeable, according to our surroundings; a time in which we learn a few useful things and a great many useless ones, and are for the most part in a half-awakened pleasing state of uncertainty and wonder about the world in general. Love lights upon us suddenly like a flame, and lo! we are transformed, we are for the first time alive, and conscious of our beating pulses, our warm and hurrying blood; we feel, we know; we gain a wisdom wider and sweeter than any to be found in books, and we climb step by step up the height of ecstasy, till we stand in so lofty an attitude that we seem to ourselves to dominate both earth and heaven! It is only a fool’s paradise we stumble into, after all, but then, everything is more or less foolish in this world; if we wish to avoid folly we must seek a different planet.

      Let me think; where did I see her first? At her mother’s house, it must have been. Yes! the picture floats back to me across a hazy sea of memories, and suspends itself, mirage-like, before my half-bewildered gaze. She has just returned to Paris from her school at Lausanne in Switzerland. The Swiss wild-roses had left their delicate hues on her cheeks, the Alpine blue gentians had lost their little hearts in her eyes. She was dressed that night in quaint empire fashion—a simple garb of purest white silk, with a broad sash drawn closely under the bosom—her rich curls of dark brown hair were caught up in high masses and tied with a golden ribbon. A small party was being held in honor of her home-coming. Her father, the Comte de Charmilles, a stern old royalist whose allegiance to the Orleans family was only equalled by his fanatical devotion to the Church, led her through the rooms leaning gracefully on his arm, and formally introduced her, in his stately old-fashioned way, to all the guests assembled. I was among the last of these, yet not the least, for my father and the Comte had been friends from boyhood, and there was an especially marked kindness in his voice and manner, when, pausing at my side, he thus addressed me—

      "Monsieur Beauvais, permit me to present to you my daughter Pauline. Pauline, my child, this is M. Gaston Beauvais, the son of our excellent friend M. Charles Beauvais, the banker, who has the beautiful house at Neuilly, and who used to give thee so many marrons glacés when thou wert a small, dear, greedy baby; dost thou remember?"

      A charming smile parted her lovely lips, and she returned my profound bow with the prettiest sweeping curtsey imaginable.

      Helas! she said playfully, shrugging her shoulders. "I must confess that the days of the marrons glacés are not yet past! I am a greedy baby still, am I not, my good papa? Can you believe it, Monsieur Beauvais, those marrons glacés were the first luxuries I asked for when I came home! they are so good! everything is so good in Paris! My dear, beautiful Paris! I am so glad to be back again! You cannot imagine how dull it is at Lausanne! A pretty place? Oh yes! but so very dull! There are no good bon-bons, no délices of any kind, and the people are so stupid they do not even know how to make an éclair properly! ah, How I used to long for éclairs! I saw some one afternoon in a little shop-window, and went in to try what they were like; mon Dieu! they were so very bad, they tasted of cheese! Yes, truly! so many things in Switzerland taste of cheese, I think! Par exemple, have you ever been to Vevey? No? ah! when you do go there, you will taste cheese in the very air!"

      She laughed, and heaved a comical little sigh over the one serious inconvenience and unforgettable disadvantage of her past school-life, namely, the lack of delectable éclairs and marrons glacés, while I, who had been absorbed in a fascinated study of her eyes, her hair, her pretty figure, her small hand that every now and then waved a white fan to and fro with a lazy grace that reminded me of the flashing of a sea-bird’s pinion, thought to myself what a mere child she was for all the dignity of her eighteen years; a child as innocent and fresh as a flower just bursting into bloom, with no knowledge of the

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