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Stedman and Hutchinson, comps. A Library of American Literature:
An Anthology in Eleven Volumes. 1891.
Vols. IX–XI: Literature of the Republic, Part IV., 1861–1889

Two Modern Types

By Henry James (1843–1916)

AS the two men sat with their heels on Newman’s glowing hearth, they heard the small hours of the morning striking larger from a far-off belfry. Valentin de Bellegarde was, by his own confession, at all times a great chatterer, and on this occasion he was evidently in a particularly loquacious mood. It was a tradition of his race that people of its blood always conferred a favor by their smiles, and as his enthusiasms were as rare as his civility was constant, he had a double reason for not suspecting that his friendship could ever be importunate. Moreover, the flower of an ancient stem as he was, tradition (since I have used the word) had in his temperament nothing of disagreeable rigidity. It was muffled in sociability and urbanity, as an old dowager in her laces and strings of pearls. Valentin was what is called in France a gentilhomme, of the purest source, and his rule of life, so far as it was definite, was to play the part of a gentilhomme. This, it seemed to him, was enough to occupy comfortably a young man of ordinary good parts. But all that he was he was by instinct and not by theory, and the amiability of his character was so great that certain of the aristocratic virtues, which in some aspects seem rather brittle and trenchant, acquired in his application of them an extreme geniality. In his younger years he had been suspected of low tastes, and his mother had greatly feared he would make a slip in the mud of the highway and bespatter the family shield. He had been treated, therefore, to more than his share of schooling and drilling, but his instructors had not succeeded in mounting him upon stilts. They could not spoil his safe spontaneity, and he remained the least cautious and the most lucky of young nobles. He had been tied with so short a rope in his youth that he had now a mortal grudge against family discipline. He had been known to say, within the limits of the family, that, light-headed as he was, the honor of the name was safer in his hands than in those of some of its other members, and that if a day ever came to try it, they should see. His talk was an odd mixture of almost boyish garrulity and of the reserve and discretion of the man of the world, and he seemed to Newman, as afterwards young members of the Latin races often seemed to him, now amusingly juvenile and now appallingly mature. In America, Newman reflected, lads of twenty-five and thirty have old heads and young hearts, or at least young morals; here they have young heads and very aged hearts, morals the most grizzled and wrinkled.

“What I envy you is your liberty,” observed M. de Bellegarde, “your wide range, your freedom to come and go, your not having a lot of people, who take themselves awfully seriously, expecting something of you. I live,” he added with a sigh, “beneath the eyes of my admirable mother.”

“It is your own fault; what is to hinder your ranging?” said Newman.

“There is a delightful simplicity in that remark! Everything is to hinder me. To begin with, I have not a penny.”

“I had not a penny when I began to range.”

“Ah, but your poverty was your capital. Being an American, it was impossible you should remain what you were born, and being born poor—do I understand it?—it was therefore inevitable that you should become rich. You were in a position that makes one’s mouth water; you looked round you and saw a world full of things you had only to step up to and take hold of. When I was twenty, I looked around me and saw a world with everything ticketed ‘Hands off!’ and the deuce of it was that the ticket seemed meant only for me. I couldn’t go into business, I couldn’t make money, because I was a Bellegarde. I couldn’t go into politics, because I was a Bellegarde—the Bellegardes don’t recognize the Bonapartes. I couldn’t go into literature, because I was a dunce. I couldn’t marry a rich girl, because no Bellegarde had ever married a roturière, and it was not proper that I should begin. We shall have to come to it, yet. Marriageable heiresses, de notre bord, are not to be had for nothing; it must be name for name, and fortune for fortune. The only thing I could do was to go and fight for the Pope. That I did, punctiliously, and received an apostolic flesh-wound at Castelfidardo. It did neither the Holy Father nor me any good, that I could see. Rome was doubtless a very amusing place in the days of Caligula, but it has sadly fallen off since. I passed three years in the Castle of St. Angelo, and then came back to secular life.”

“So you have no profession—you do nothing,” said Newman.

“I do nothing! I am supposed to amuse myself, and, to tell the truth, I have amused myself. One can, if one knows how. But you can’t keep it up forever. I am good for another five years, perhaps, but I foresee that after that I shall lose my appetite. Then what shall I do? I think I shall turn monk. Seriously, I think I shall tie a rope round my waist and go into a monastery. It was an old custom, and the old customs were very good. People understood life quite as well as we do. They kept the pot boiling till it cracked, and then they put it on the shelf altogether.”

“Are you very religious?” asked Newman, in a tone which gave the inquiry a grotesque effect.

M. de Bellegarde evidently appreciated the comical element in the question, but he looked at Newman a moment with extreme soberness. “I am a very good Catholic. I respect the Church. I adore the blessed Virgin. I fear the Devil.”

“Well, then,” said Newman, “you are very well fixed. You have got pleasure in the present and religion in the future; what do you complain of?”

“It’s a part of one’s pleasure to complain. There is something in your own circumstances that irritates me. You are the first man I have ever envied. It’s singular, but so it is. I have known many men who, besides any factitious advantages that I may possess, had money and brains into the bargain; but somehow they have never disturbed my good-humor. But you have got something that I should have liked to have. It is not money, it is not even brains—though no doubt yours are excellent. It is not your six feet of height, though I should have rather liked to be a couple of inches taller. It’s a sort of air you have of being thoroughly at home in the world. When I was a boy, my father told me that it was by such an air as that that people recognized a Bellegarde. He called my attention to it. He didn’t advise me to cultivate it; he said that as we grew up it always came of itself. I supposed it had come to me, because I think I have always had the feeling. My place in life was made for me, and it seemed easy to occupy it. But you who, as I understand it, have made your own place, you who, as you told us the other day, have manufactured wash-tubs—you strike me, somehow, as a man who stands at his ease, who looks at things from a height. I fancy you going about the world like a man travelling on a railroad in which he owns a large amount of stock. You make me feel as if I had missed something. What is it?”

“It is the proud consciousness of honest toil—of having manufactured a few wash-tubs,” said Newman, at once jocose and serious.

“Oh no; I have seen men who had done even more, men who had made not only wash-tubs, but soap—strong-smelling yellow soap, in great bars; and they never made me the least uncomfortable.”

“Then it’s the privilege of being an American citizen,” said Newman. “That sets a man up.”

“Possibly,” rejoined M. de Bellegarde. “But I am forced to say that I have seen a great many American citizens who didn’t seem at all set up or in the least like large stockholders. I never envied them. I rather think the thing is an accomplishment of your own.”

“Oh, come,” said Newman, “you will make me proud!”

“No, I shall not. You have nothing to do with pride, or with humility—that is a part of this easy manner of yours. People are proud only when they have something to lose, and humble when they have something to gain.”

“I don’t know what I have to lose,” said Newman, “but I certainly have something to gain.”

“What is it?” asked his visitor.

Newman hesitated a while. “I will tell you when I know you better.”

“I hope that will be soon! Then, if I can help you to gain it, I shall be happy.”

“Perhaps you may,” said Newman.

“Don’t forget, then, that I am your servant,” M. de Bellegarde answered; and shortly afterwards he took his departure.

During the next three weeks Newman saw Bellegarde several times, and without formally swearing an eternal friendship the two men established a sort of comradeship. To Newman, Bellegarde was the ideal Frenchman, the Frenchman of tradition and romance, so far as our hero was acquainted with these mystical influences. Gallant, expansive, amusing, more pleased himself with the effect he produced than those (even when they were well pleased) for whom he produced it; a master of all the distinctively social virtues and a votary of all agreeable sensations; a devotee of something mysterious and sacred to which he occasionally alluded in terms more ecstatic even than those in which he spoke of the last pretty woman, and which was simply the beautiful though somewhat superannuated image of honor; he was irresistibly entertaining and enlivening, and he formed a character to which Newman was as capable of doing justice when he had once been placed in contact with it, as he was unlikely, in musing upon the possible mixtures of our human ingredients, mentally to have foreshadowed it. Bellegarde did not in the least cause him to modify his needful premise that all Frenchmen are of a frothy and imponderable substance; he simply reminded him that light materials may be beaten up into a most agreeable compound. No two companions could be more different, but their differences made a capital basis for a friendship of which the distinctive characteristic was that it was extremely amusing to each.