“Never, M. Abbé,” said Dame Dulceline, “have we had such a beautiful cradle at Maison-Forte.”
“That is true, Dame Dulceline; the representation of the animals approaches nature as closely as is permitted man to approach the marvels of creation.”
“Ah, M. Abbé, why did it have to be that the accursed Bohemian, who they say is an emissary of the pirates, should give us the secret of making glass eyes for these animals?”
“What does it matter, Dame Dulceline? Perhaps some day the miscreant will learn the eternal truth. The Lord employs every arm to build his temple.”
“Pray tell me, M. Abbé, why we must put the cradle under the dais in the hall of honour. Soon it will be forty years since I began making cradles for Maison-Forte des Anbiez. My mother made them for Raimond IV., father of Raimond V., for as many years. Ah, well! I have never asked before, nor have I even asked myself why this hall was always selected for the blessed exposition.”
“Ah, you see, Dame Dulceline, there is always, at the base of our ancient religious customs, something consoling for the humble, the weak, and the suffering, and also something imposing as a lesson for the happy and the rich and the powerful of this world. This cradle, for instance, is the symbol of the birth of the divine Saviour. He was the poor child of a poor artisan, and yet some day he was to be as far above the most powerful of men as the heavens are above the earth. So you see, Dame Dulceline, upon the anniversary day of the redemption, the poor and rustic cradle of the infant Saviour takes the place of honour in the ceremonial hall of the noble baron.”
“Ah, I understand, M. Abbé, they put the infant Jesus in the place of the noble baron, to show that the lords of this world should be first to bow before the Saviour!”
“Without doubt, Dame Dulceline, in thus doing homage to the Lord through the symbol of his power, the baron preaches by example the communion and equality of men before God.”
Dame Dulceline remained silent a moment, thinking of the abbé's words, then, satisfied with his explanation, she proposed another question to him, which in her mind was more difficult of solution.
“M. Abbé,” asked she, with an embarrassed air, “you say that at the base of all ancient customs there is always a lesson; can there be one, then, in the custom of Palm Sunday, when foundling children run about the streets of Marseilles with branches of laurel adorned with fruit? For instance, last year, on Palm Sunday,—I blush to think of it even now, M. Abbé,—I was walking on the fashionable promenade of Marseilles with Master Tale-bard-Talebardon, who was not then the declared enemy of monseigneur, and, lo! one of the unfortunate little foundlings stopped right before me and the consul, and said, with a sweet voice, as he kissed our hands, ‘Good morning, mother! good morning, father!’ By St Dulceline, my patron saint, M. Abbé, I turned purple with shame, and Master Talebard-Talebardon did, too. I beg your pardon, respectfully, for alluding to the coarse jokes of Master Laramée, who accompanied us, on the subject of this poor foundling’s insult! But this Master Laramée has neither modesty nor shame. I could not help repulsing with horror this nursling of public charity, and I pinched his arm sharply, and said to him: ‘Will you be silent, you ugly little bastard?’ He felt his fault, for he began to weep, and when I complained of his indecent impudence to a grave citizen, he replied to me: ‘My good lady, such is the custom here; on Palm Sunday foundlings have the privilege of running through the streets, and saying, ‘father and mother,’ to all whom they may meet.”