He has attended nightly the cafe Jean Jacques; he has improved acquaintance with M. Georges and M. Lebeau; he has played at billiards, he has played at dominos, with the latter. He has been much surprised at the unimpeachable honesty which M. Lebeau has exhibited in both these games. In billiards, indeed, a man cannot cheat except by disguising his strength; it is much the same in dominos,—it is skill combined with luck, as in whist; but in whist there are modes of cheating which dominos do not allow,—you can't mark a domino as you can a card. It was perfectly clear to Graham that M. Lebeau did not gain a livelihood by billiards or dominos at the cafe Jean Jacques. In the former he was not only a fair but a generous player. He played exceedingly well, despite his spectacles; but he gave, with something of a Frenchman's lofty fanfaronnade, larger odds to his adversary than his play justified. In dominos, where such odds could not well be given, he insisted on playing such small stakes as two or three francs might cover. In short, M. Lebeau puzzled Graham. All about M. Lebeau, his manner, his talk, was irreproachable, and baffled suspicion; except in this,—Graham gradually discovered that the cafe had a quasi-political character. Listening to talkers round him, he overheard much that might well have shocked the notions of a moderate Liberal; much that held in disdain the objects to which, in 1869, an English Radical directed his aspirations. Vote by ballot, universal suffrage, etc.,—such objects the French had already attained. By the talkers at the cafe Jean Jacques they were deemed to be the tricky contrivances of tyranny. In fact, the talk was more scornful of what Englishmen understand by radicalism or democracy than Graham ever heard from the lips of an ultra-Tory. It assumed a strain of philosophy far above the vulgar squabbles of ordinary party politicians,—a philosophy which took for its fundamental principles the destruction of religion and of private property. These two objects seemed dependent the one on the other. The philosophers of the Jean Jacques held with that expounder of Internationalism, Eugene Dupont, "Nous ne voulons plus de religion, car les religions etouffent l'intelligence."
[Discours par Eugene Dupont a la Cloture du Congres de Bruxelles,
Sept. 3, 1868]
Now and then, indeed, a dissentient voice was raised as to the existence of a Supreme Being, but, with one exception, it soon sank into silence. No voice was raised in defence of private property. These sages appeared for the most part to belong to the class of ouvriers or artisans. Some of them were foreigners,—Belgian, German, English; all seemed well off for their calling. Indeed they must have had comparatively high wages, to judge by their dress and the money they spent on regaling themselves. The language of several was well chosen, at times eloquent. Some brought with them women who seemed respectable, and who often joined in the conversation, especially when it turned upon the law of marriage as a main obstacle to all personal liberty and social improvement. If this was a subject on which the women did not all agree, still they discussed it, without prejudice and with admirable sang froid. Yet many of them looked like wives and mothers. Now and then a young journeyman brought with him a young lady of more doubtful aspect, but such a couple kept aloof from the others. Now and then, too, a man evidently of higher station than that of ouvrier, and who was received by the philosophers with courtesy and respect, joined one of the tables and ordered a bowl of punch for general participation. In such occasional visitors, Graham, still listening, detected a writer of the press; now and then, a small artist or actor or medical student. Among the habitues there was one man, an ouvrier, in whom Graham could not help feeling an interest. He was called Monnier, sometimes more familiarly Armand, his baptismal appellation. This man had a bold and honest expression of countenance. He talked like one who, if he had not read much, had thought much on the subjects he loved to discuss. He argued against the capital of employers quite as ably as Mr. Mill has argued against the rights of property in land. He was still more eloquent against the laws of marriage and Heritage. But his was the one voice not to be silenced in favour of a Supreme Being. He had at least the courage of his opinions, and was always thoroughly in earnest. M. Lebeau seemed to know this man, and honoured him with a nod and a smile, when passing by him to the table he generally occupied. This familiarity with a man of that class, and of opinions so extreme, excited Graham's curiosity. One evening he said to Lebeau, "A queer fellow that you have just nodded to.
"How so?"
"Well, he has queer notions."
"Notions shared, I believe, by many of your countrymen?"
"I should think not many. Those poor simpletons yonder may have caught 'em from their French fellow-workmen, but I don't think that even the gobemouches in our National Reform Society open their mouths to swallow such wasps."
"Yet I believe the association to which most of those ouvriers belong had its origin in England."
"Indeed! what association?"
"The International."