Passing out toward the supper-room we encountered two young men. "What, Hal," said one, "you at Mrs. Potiphar's?" It seems that Hal was a sprig of one of the "old families." "Well, Joe," said Hal, a little confused, "it is a little strange. The fact is I didn't mean to be here, but I concluded to compromise by coming, and not being introduced to the host." Hal could come, eat Potiphar's supper, drink his wines, spoil his carpets, laugh at his fashionable struggles, and affect the puppyism of a foreign lord, because he disgraced the name of a man who had done some service somewhere, while Potiphar was only an honest man who made a fortune.
The supper-room was a pleasant place. The table was covered with a chaos of supper. Everything sweet and rare, and hot and cold, solid and liquid, was there. It was the very apotheosis of gilt gingerbread. There was a universal rush and struggle. The charge of the guards at Waterloo was nothing to it. Jellies, custard, oyster-soup, ice-cream, wine and water, gushed in profuse cascades over transparent precipices of tulle, muslin, gauze, silk and satin. Clumsy boys tumbled against costly dresses and smeared them with preserves; when clean plates failed, the contents of plates already used were quietly "chucked" under the table—heel-taps of champagne were poured into the oyster tureens or overflowed upon plates to clear the glasses—wine of all kinds flowed in torrents, particularly down the throats of very young men, who evinced their manhood by becoming noisy, troublesome, and disgusting, and were finally either led, sick, into the hat room, or carried out of the way, drunk. The supper over, the young people, attended by their matrons, descended to the dancing-room for the "German." This is a dance commencing usually at midnight or a little after, and continuing indefinitely toward daybreak. The young people were attended by their matrons, who were there to supervise the morals and manners of their charges. To secure the performance of this duty, the young people took good care to sit where the matrons could not see them, nor did they, by any chance, look toward the quarter in which the matrons sat. In that quarter, through all the varying mazes of the prolonged dance, to two o'clock, to three, to four, sat the bediamonded dowagers, the mothers, the matrons—against nature, against common sense. They babbled with each other, they drowsed, they dozed. Their fans fell listless into their laps. In the adjoining room, out of the waking sight, even, of the then sleeping mamas, the daughters whirled in the close embrace of partners who had brought down bottles of champagne from the supper-room, and put them by the side of their chairs for occasional refreshment during the dance. The dizzy hours staggered by—"Azalia, you must come now," had been already said a dozen times, but only as by the scribes. Finally it was declared with authority. Azalia went—Amelia—Arabella. The rest followed. There was prolonged cloaking, there were lingering farewells. A few papas were in the supper-room, sitting among the débris of game. A few young non-dancing husbands sat beneath gas unnaturally bright, reading whatever chance book was at hand, and thinking of the young child at home waiting for mama who was dancing the "German" below. A few exhausted matrons sat in the robing-room, tired, sad, wishing Jane would come up; assailed at intervals by a vague suspicion that it was not quite worth while; wondering how it was they used to have such good times at balls; yawning, and looking at their watches; while the regular beat of the music below, with sardonic sadness, continued. At last Jane came up, had had the most glorious time, and went down with mamma to the carriage, and so drove home. Even the last Jane went—the last noisy youth was expelled—and Mr. and Mrs. Potiphar, having duly performed their biennial social duty, dismissed the music, ordered the servants to count the spoons, and an hour or two after daylight went to bed. Enviable Mr. and Mrs. Potiphar!
We are now prepared for the great moral indignation of the friend who saw us eating our dinde aux truffes in that remarkable supper-room. We are waiting to hear him say in the most moderate and "gentlemanly" manner, that it is all very well to select flaws and present them as specimens, and to learn from him, possibly with indignant publicity, that the present condition of parties is not what we have intimated. Or, in his quiet and pointed way, he may smile at our fiery assault upon edged flounces, and nuga pyramids, and the kingdom of Lilliput in general.
Yet, after all, and despite the youths who are led out, and carried home, or who stumble through the "German," this is a sober matter. My friend told us we should see the "best society." But he is a prodigious wag. Who make this country? From whom is its character of unparalleled enterprise, heroism, and success derived? Who have given it its place in the respect and the fear of the world? Who, annually, recruit its energies, confirm its progress, and secure its triumph? Who are its characteristic children, the pith, the sinew, the bone, of its prosperity? Who found, and direct, and continue its manifold institutions of mercy and education? Who are, essentially, Americans? Indignant friend, these classes, whoever they may be, are the "best society," because they alone are the representatives of its character and cultivation. They are the "best society" of New York, of Boston, of Baltimore, of St. Louis, of New Orleans, whether they live upon six hundred or sixty thousand dollars a year—whether they inhabit princely houses in fashionable streets (which they often do), or not—whether their sons have graduated at Celarius's and the Jardin Mabille, or have never been out of their father's shops—whether they have "air" and "style," and are "so gentlemanly" and "so aristocratic," or not. Your shoemaker, your lawyer, your butcher, your clergyman—if they are simple and steady, and, whether rich or poor, are unseduced by the sirens of extravagance and ruinous display, help make up the "best society." For that mystic communion is not composed of the rich, but of the worthy; and is "best" by its virtues, and not by its vices. When Johnson, Burke, Goldsmith, Garrick, Reynolds, and their friends, met at supper in Goldsmith's rooms, where was the "best society" in England? When George the Fourth outraged humanity in his treatment of Queen Caroline, who was the first scoundrel in Europe?
Pause yet a moment, indignant friend. Whose habits and principles would ruin this country as rapidly as it has been made? Who are enamored of a puerile imitation of foreign splendors? Who strenuously endeavor to graft the questionable points of Parisian society upon our own? Who pass a few years in Europe and return skeptical of republicanism and human improvement, longing and sighing for more sharply emphasized social distinctions? Who squander, with profuse recklessness, the hard-earned fortunes of their sires? Who diligently devote their time to nothing, foolishly and wrongly supposing that a young English nobleman has nothing to do? Who, in fine, evince by their collective conduct, that they regard their Americanism as a misfortune, and are so the most deadly enemies of their country? None but what our wag facetiously termed "the best society."
If the reader doubts, let him consider its practical results in any great emporiums of "best society." Marriage is there regarded as a luxury, too expensive for any but the sons of rich men, or fortunate young men. We once heard an eminent divine assert, and only half in sport, that the rate of living was advancing so incredibly, that weddings in his experience were perceptibly diminishing. The reasons might have been many and various. But we all acknowledge the fact. On the other hand, and about the same time, a lovely damsel (ah! Clorinda!) whose father was not wealthy, who had no prospective means of support, who could do nothing but polka to perfection, who literally knew almost nothing, and who constantly shocked every fairly intelligent person by the glaring ignorance betrayed in her remarks, informed a friend at one of the Saratoga balls, whither he had made haste to meet "the best society," that there were "not more than three good matches in society." La Dame aux Camélias, Marie Duplessis, was to our fancy a much more feminine, and admirable, and moral, and human person, than the adored Clorinda. And yet what she said was the legitimate result of the state of our fashionable society. It worships wealth, and the pomp which wealth can purchase, more than virtue, genius or beauty. We may be told that it has always been so in every country, and that the fine society of all lands is as profuse and flashy as our own. We deny it, flatly. Neither English, nor French, nor Italian, nor German society, is so unspeakably barren as that which is technically called "society" here. In London, and Paris, and Vienna, and Rome, all the really eminent men and women help make up the mass of society. A party is not a mere ball, but it is a congress of the wit, beauty, and fame of the capital. It is worth while to dress, if you shall meet Macaulay, or Hallam, or Guizot, or Thiers, or Landseer, or Delaroche—Mrs. Norton, the Misses Berry, Madame Recamier, and all the brilliant women and famous foreigners. But why should we desert the pleasant pages of those men, and the recorded gossip of those women, to be squeezed flat against a wall, while young Doughface pours oyster-gravy down our shirt-front, and Caroline Pettitoes wonders at "Mr. Düsseldorf's" industry?
If intelligent people decline to go, you justly remark, it is their own fault. Yes, but if they stay away, it is very certainly their great gain. The elderly people are always neglected with us, and nothing surprises intelligent strangers more than the tyrannical supremacy of Young America. But we are not surprised at this neglect. How can we be, if we have our eyes open? When Caroline Pettitoes retreats from the floor to the sofa, and, instead of a "polker," figures at parties as a matron, do you suppose that "tough old Joes" like ourselves are going to desert the young Caroline upon the floor, for Madame Pettitoes upon the sofa? If the pretty young Caroline, with youth, health, freshness, a fine, budding form, and wreathed in a semi-transparent haze of flounced and flowered gauze, is so vapid that we prefer to accost her with our eyes alone, and not with our tongues, is the same Caroline married into a Madame Pettitoes, and fanning herself upon a sofa—no longer particularly fresh, nor young, nor pretty, and no longer budding, but very fully blown—likely to be fascinating in conversation? We can not wonder that the whole connection of Pettitoes, when advanced to the matron state, is entirely neglected. Proper homage to age we can all pay at home, to our parents and grandparents. Proper respect for some persons is best preserved by avoiding their neighborhood.
And what, think you, is the influence of this extravagant expense and senseless show upon these same young men and women? We can easily discover. It saps their noble ambition, assails their health, lowers their estimate of men, and their reverence for women, cherishes an eager and aimless rivalry, weakens true feeling, wipes away the bloom of true modesty, and induces an ennui, a satiety, and a kind of dilettante misanthropy, which is only the more monstrous because it is undoubtedly real. You shall hear young men of intelligence and cultivation, to whom the unprecedented circumstances of this country offer opportunities of a great and beneficent career, complaining that they were born within this blighted circle; regretting that they were not bakers and tallow-chandlers, and under no obligation to keep up appearances; deliberately surrendering all the golden possibilities of that future which this country, beyond all others, holds before them; sighing that they are not rich enough to marry the girls they love, and bitterly upbraiding fortune that they are not millionaires; suffering the vigor of their years to exhale in idle wishes and pointless regrets; disgracing their manhood by lying in wait behind their "so gentlemanly" and "aristocratic" manners, until they can pounce upon a "fortune" and ensnare an heiress into matrimony: and so, having dragged their gifts—their horses of the sun—into a service which shames all their native pride and power, they sink in the mire; and their peers and emulators exclaim that they have "made a good thing of it."
Are these the processes by which a noble race is made and perpetuated? At Mrs. Potiphar's we heard several Pendennises longing for a similar luxury, and announcing their firm purpose never to have wives nor houses until they could have them as splendid as jewelled Mrs. Potiphar, and her palace, thirty feet front. Where were their heads, and their hearts, and their arms? How looks this craven despondency, before the stern virtues of the ages we call dark? When a man is so voluntarily imbecile as to regret he is not rich, if that is what he wants, before he has struck a blow for wealth; or so dastardly as to renounce the prospect of love, because, sitting sighing, in velvet dressing-gown and slippers, he does not see his way clear to ten thousand a year: when young women coiffed à merveille, of unexceptionable "style," who, with or without a prospective penny, secretly look down upon honest women who struggle for a livelihood, like noble and Christian beings, and, as such, are rewarded; in whose society a man must forget that he has ever read, thought, or felt; who destroy in the mind the fair ideal of woman, which the genius of art, and poetry, and love, their inspirer has created; then, it seems to us, it is high time that the subject should be regarded, not as a matter of breaking butterflies upon the wheel, but as a sad and sober question, in whose solution, all fathers and mothers, and the state itself, are interested. When keen observers, and men of the world, from Europe, are amazed and appalled at the giddy whirl and frenzied rush of our society—a society singular in history for the exaggerated prominence it assigns to wealth, irrespective of the talents that amassed it, they and their possessor being usually hustled out of sight—is it not quite time to ponder a little upon the Court of Louis XIV, and the "merrie days" of King Charles II? Is it not clear that, if what our good wag, with caustic irony, called "best society," were really such, every thoughtful man would read upon Mrs. Potiphar's softly-tinted walls the terrible "mene, mene" of an imminent destruction?
Venice in her purple prime of luxury, when the famous law was passed making all gondolas black, that the nobles should not squander fortunes upon them, was not more luxurious than New York to-day. Our hotels have a superficial splendor, derived from a profusion of gilt and paint, wood and damask. Yet, in not one of them can the traveler be so quietly comfortable as in an English inn, and nowhere in New York can the stranger procure a dinner, at once so neat and elegant, and economical, as at scores of cafés in Paris. The fever of display has consumed comfort. A gondola plated with gold was no easier than a black wooden one. We could well spare a little gilt upon the walls, for more cleanliness upon the public table; nor is it worth while to cover the walls with mirrors to reflect a want of comfort. One prefers a wooden bench to a greasy velvet cushion, and a sanded floor to a soiled and threadbare carpet. An insipid uniformity is the Procrustes-bed, upon which "society" is stretched. Every new house is the counterpart of every other, with the exception of more gilt, if the owner can afford it. The interior arrangement, instead of being characteristic, instead of revealing something of the tastes and feelings of the owner, is rigorously conformed to every other interior. The same hollow and tame complaisance rules in the intercourse of society. Who dares say precisely what he thinks upon a great topic? What youth ventures to say sharp things, of slavery, for instance, at a polite dinner-table? What girl dares wear curls, when Martelle prescribes puffs or bandeaux? What specimen of Young America dares have his trousers loose or wear straps to them? We want individuality, heroism, and, if necessary, an uncompromising persistence in difference.