THE POTIPHAR PAPERS

By George William Curtis

"Imagination fondly stoops to trace

The parlor splendors of that festive place."

Goldsmith's Deserted Village.

"Manners are what vex or soothe, corrupt or purify, exalt or debase, barbarise or refine us, by a constant, steady, uniform, insensible operation, like that of the air we breathe in."

Burke's First Letter on a Regicide Peace.

"And I do seriously approve of that saying of yours,'that you would rather be a civil, well-governed, well-grounded, temperate, poor angler, than a drunken lord.'But I hope there is none such."

Walton's Angler.

"'Mon petit faquin de philosophé,'dit le Chevalier de Grammont,'tu fais ici le Caton de Normandie.'"

"'Est-ce que je mens?'poursuivit Saint-Evremond."

Memoires de Grammont.

CONTENTS

PREFATORY LETTER TO REV. CREAM CHEESE.

I. —"OUR BEST SOCIETY."

II. — OUR NEW LIVERY, AND OTHER THINGS.

III. — A MEDITATION BY PAUL POTIPHAR, ESQ.

IV. — FROM THE SUMMER DIARY OF MINERVA

V. — THE POTIPHARS IN PARIS.

VI. — KURZ PACHA TO THE KING OF SENNAAR,

VII. — FROM THE REV. HENRY DOVE TO MRS. POTIPHAR.

PREFATORY LETTER TO REV. CREAM CHEESE.

REV. AND DEAR SIR:

It is surely unnecessary to call the attention of so astute an observer, and so austere a critic, as yourself, to the fact that the title of the leading essay in this little volume (of which, permit me to say, you are so essential an ornament) is marked as a quotation; and a quotation, as you will very well remember, from the lips of our friend, Mrs, Potiphar, herself.

The refore, Rev. Sir, your judgment, which, you must allow me to say, is no less impartial than your experience is profound, will suggest to you that the subject of that essay (of the points of which the succeeding sketches are but elaborations) is the aspect of what is currently termed"our best society"—whether with reason or not, is beside the purpose.

Your pastoral charity, I am convinced, will persuade you to direct the attention of your parishioners to this fact, and to assure them, that, when you prepared your timely treatise upon the progress of purple chasubles among the Feejee islanders, you were not justly amenable to the charge of omitting all notice of the cultivation of artificial flowers by the Grim Tartars. The latter are, I believe, a very estimable people, but they were not the subjects of your consideration.

To those in your parish, and elsewhere, who have thought fit to suppose that Mrs. Potiphar is Mrs. Somebody-else,—what can we say? conscious as we are, that they who have once known that lady could never confound her with another.

But for those who have actually supposed you, yourself, Reverend Sir, to be, not somebody else, but nobody, (!) we can only smile compassionately, and express the hope that a broader experience may give them greater wisdom.

In taking leave of you, Sir, I know that I express the warmest wish of a large, a very large parish (might almost say, diocese) that you may long survive. For your parish is fully, and, as I think, most correctly persuaded, that while there is a Cream Cheese, there will always be a Mrs. Potiphar.

With all proper regard,

I am,

Reverend and Dear Sir,

Your very obedient,

humble servant,

THE EDITOR.

NEW YORK, December, 1853.

I. —"OUR BEST SOCIETY."

If gilt were only gold, or sugar-candy common sense, what a fine thing our society would be! If to lavish money upon objets de vertu, to wear the most costly dresses, and always to have them cut in the height of the fashion; to build houses thirty feet broad, as if they were palaces; to furnish them with all the luxurious devices of Parisian genius; to give superb banquets; at which your guests laugh, and which make you miserable; to drive a fine carriage and ape the European liveries, and crests, and coats-of-arms; to resent the friendly advances of your baker's wife, and the lady of your butcher, (you being yourself a cobbler's daughter); to talk much of the"old families"and of your aristocratic foreign friends; to despise labour; to prate of"good society;"to travesty and parody, in every conceivable way, a society which we know only in books and by the superficial observation of foreign travel, which arises out of a social organization entirely unknown to us, and which is opposed to our fundamental and essential principles; if all this were fine, what a prodigiously fine society would ours be!

This occurred to us upon lately receiving a card of invitation to a brilliant ball. We were quietly ruminating over our evening fire, with Disraeli's We llington speech,"all tears,"in our hands, with the account of a great man's burial, and a little man's triumph across the channel. So many great men gone, we mused, and such great crises impending! This democratic movement in Europe; Kossuth—and Mazzini waiting for the moment to give the word; the Russian bear watchfully sucking his paws; the Napoleonic empire redivivus; Cuba, and annexation, and slavery; California and Australia, and the consequent considerations of political economy; dear me! exclaimed we, putting on a fresh hodful of coal, we must look a little into the state of parties.

As we put down the coal-scuttle there was a knock at the door. We said,"come in,"and in came a neat Alhambra-watered envelope, containing the announcement that the queen of fashion was"at home"that evening week. Later in the evening came a friend to smoke a cigar. The card was lying upon the table, and he read it with eagerness."You'll go, of course,"said he,"for you will meet all the'best society.'"

Shall we, truly? Shall we really see the"best society of the city,"the picked flower of its genius, character, and beauty? What makes the"best society"of men and women? The noblest specimens of each, of course. The men who mould the time, who refresh our faith in heroism and virtue, who make Plato and Zeno, and Shakespeare, and all Shakespeare's gentlemen, possible, again. The women, whose beauty, and sweetness, and dignity, and high accomplishment, and grace, make us understand the Greek My thology, and weaken our desire to have some glimpse of the most famous women of history. The"best society"is that in which the virtues are most shining, which is the most charitable, forgiving, long-suffering, modest, and innocent. The"best society"is, in its very name, that in which there is the least hypocrisy and insincerity of all kinds, which recoils from, and blasts, artificiality, which is anxious to be all that it is possible to be, and which sternly reprobates all shallow pretence, all coxcombry and foppery, and insists upon simplicity as the infallible characteristic of true worth. That is the"best society,"which comprises the best men and women.

Had we recently arrived from the moon, we might, upon hearing that we were to meet the"best society,"have fancied that we were about to enjoy an opportunity not to be overvalued. But unfortunately we were not so freshly arrived. We had received other cards, and had perfected our toilette many times, to meet this same society, so magnificently described, and had found it the least"best"of all. Who compose it? Whom shall we meet if we go to this ball? We shall meet three classes of persons: first, those who are rich, and who have all that money can buy; second, those who belong to what are technically called"the good old families,"because some ancestor was a man of mark in the state or country, or was very rich, and has kept the fortune in the family; and thirdly, a swarm of youths who can dance dexterously, and who are invited for that purpose. Now these are all arbitrary and factitious distinctions upon which to found so profound a social difference as that which exists in American, or, at least, in New York society. First, as a general rule, the rich men of every community who make their own money are not the most generally intelligent and cultivated. They have a shrewd talent which secures a fortune, and which keeps them closely at the work of amassing from their youngest years until they are old. They are sturdy men of simple tastes often. Sometimes, though rarely, very generous, but necessarily with an Altogether false and exaggerated idea of the importance of money. They are rather rough, unsympathetic, and, perhaps, selfish class, who, themselves, despise purple and fine linen, and still prefer a cot-bed and a bare room, although they may be worth millions. But they are married to scheming, or ambitious, or disappointed women, whose life is a prolonged pageant, and they are dragged hither and thither in it, are bled of their golden blood, and forced into a position they do not covet and which they despise. Then there are the inheritors of wealth. How many of them inherit the valiant genius and hard frugality which built up their fortunes; how many acknowledge the stern and heavy responsibility of their opportunities; how many refuse to dream their lives away in a Sybarite luxury; how many are smitten with the lofty ambition of achieving an enduring name by works of a permanent value; how many do not dwindle into dainty dilettanti, and dilute their manhood with factitious sentimentality instead of a hearty human sympathy; how many are not satisfied with having the fastest horses and the"crackest"carriages, and an unlimited wardrobe, and a weak affectation and puerile imitation of foreign life?

{Illustration}

And who are these of our secondly, these"old families"? The spirit of our time and of our country knows no such thing, but the habitué of society hears constantly of"a good family."It means simply, the collective mass of children, grandchildren, nephews, nieces, and descendants of some man who deserved well of his country, and whom his country honors. But sad is the heritage of a great name! The son of Burke will inevitably be measured by Burke. The niece of Pope must show some superiority to other women (so to speak), or her equality is inferiority. The feeling of men attributes some magical charm to blood, and we look to see the daughter of Helen as fair as her mother, and the son of Shakespeare musical as his sire. If they are not so, if they are merely names, and common persons—if there is no Burke, nor Shakespeare, nor Washington, nor Bacon, in their words, or actions, or lives, then we must pity them, and pass gently on, not upbraiding them, but regretting that it is one of the laws of greatness that it dwindles all things in its vicinity, which would otherwise show large enough. Nay, in our regard for the great man, we may even admit to a compassionate honor, as pensioners upon our charity, those who bear and transmit his name. But if these heirs should presume upon that fame, and claim any precedence of living men and women because their dead grandfather was a hero,—they must be shown the door directly. We should dread to be born a Percy, or a Colonna, or a Bonaparte. We should not like to be the second Duke of We llington, nor Charles Dickens, jr. It is a terrible thing one would say, to a mind of honorable feeling, to be pointed out as somebody's son, or uncle, or granddaughter, as if the excellence were all derived. It must be a little humiliating to reflect that if your great uncle had not been somebody, you would be nobody,—that in fact, you are only a name, and that, if you should consent to change it for the sake of a fortune, as is sometimes done, you would cease to be any thing but a rich man."My father was President, or Governor of the State,"some pompous man may say. But, by Jupiter! king of gods and men, what are

you? is the instinctive response. Do you not see, our pompous friend, that you are only pointing your own unimportance? If your father was Governor of the State, what right have you to use that fact only to fatten your self-conceit? Take care, good care; for whether you say it by your lips or by your life that withering response awaits you,—"then what are you?"If your ancestor was great, you are under bonds to greatness. If you are small, make haste to learn it betimes, and, thanking Heaven that your name has been made illustrious, retire into a corner and keep it, at least, untarnished.

Our thirdly, is a class made by sundry French tailors, bootmakers, dancing-masters, and Mr. Brown. They are a corps-de-ballet, for the use of private entertainments. They are fostered by society for the use of young debutantes, and hardier damsels, who have dared two or three years of the"tight"polka. They are cultivated for their heels, not their heads. The ir life begins at ten o'clock in the evening, and lasts until four in the morning. They go home and sleep until nine; then they reel, sleepy, to counting-houses and offices, and doze on desks until dinner-time. Or, unable to do that, they are actively at work all day, and their cheeks grow pale, and their lips thin, and their eyes bloodshot and hollow, and they drag themselves home at evening to catch a nap until the ball begins, or to dine and smoke at their club, and be very manly with punches and coarse stories; and then to rush into hot and glittering rooms and seize very decolleté girls closely around the waist, and dash with them around an Area of stretched linen, saying in the panting pauses,"How very hot it is!""How very pretty Miss Podge looks!""What a good redowa!""Are you going to Mrs. Potiphar's?"

Is this the assembled flower of manhood and womanhood, called"best society,"and to see which is so envied a privilege? If such are the elements, can we be long in arriving at the present state, and necessary future condition of parties?

"Vanity Fair,"is peculiarly a picture of modern society. It aims at English follies, but its mark is universal, as the madness is. It is called a satire, but after much diligent reading, we cannot discover the satire. A state of society not at all superior to that of"Vanity Fair"is not unknown to our experience; and, unless truth-telling be satire; unless the most tragically real portraiture be satire; unless scalding tears of sorrow, and the bitter regret of a manly mind over the miserable spectacle of artificiality, wasted powers, misdirected energies, and lost opportunities, be satirical; we do not find satire in that sad story. The reader closes it with a grief beyond tears. It leaves a vague apprehension in the mind, as if we should suspect the air to be poisoned. It suggests the terrible thought of the enfeebling of moral power, and the deterioration of noble character, as a necessary consequence of contact with"society."Every man looks suddenly and sharply around him, and accosts himself and his neighbors, to ascertain if they are all parties to this corruption. Sentimental youths and maidens, upon velvet sofas, or in calf-bound libraries, resolve that it is an insult to human nature—are sure that their velvet and calf-bound friends are not like the dramatis personae of"Vanity Fair,"and that the drama is therefore hideous and unreal. They should remember, what they uniformly and universally forget, that we are not invited, upon the rising of the curtain to behold a cosmorama, or picture of the world, but a representation of that part of it called Vanity Fair. What its just limits are-how far its poisonous purlieus reach—how much of the world's air is tainted by it, is a question which every thoughtful man will ask himself, with a shudder, and look sadly around, to answer. If the sentimental objectors rally again to the charge, and declare that, if we wish to improve the world, its virtuous ambition must be piqued and stimulated by making the shining heights of"the ideal"more radiant; we reply, that none shall surpass us in honoring the men whose creations of beauty inspire and instruct mankind. But if they benefit the world, it is no less true that a vivid apprehension of the depths into which we are sunken or may sink, nerves the soul's courage quite as much as the alluring mirage of the happy heights we may attain."To hold the mirror up to Nature,"is still the most potent method of shaming sin and strengthening virtue.