dame

On the 24th of February, 1815, the look-out at Notre-Dame de la Garde signalled the three-master, the Pharaon from Smyrna, Trieste, and Naples.

Louis, above the order of Notre-Dame-du-Mont-Carmel and St.

The salon was filled with the works of modern artists; there were landscapes by Dupré, with their long reeds and tall trees, their lowing oxen and marvellous skies; Delacroix’s Arabian cavaliers, with their long white burnouses, their shining belts, their damasked arms, their horses, who tore each other with their teeth while their riders contended fiercely with their maces; aquarelles of Boulanger, representing Notre Dame de Paris with that vigor that makes the artist the rival of the poet; there were paintings by Diaz, who makes his flowers more beautiful than flowers, his suns more brilliant than the sun; designs by Decamp, as vividly colored as those of Salvator Rosa, but more poetic; pastels by Giraud and Müller, representing children like angels and women with the features of a virgin; sketches torn from the album of Dauzats’ “Travels in the East,” that had been made in a few seconds on the saddle of a camel, or beneath the dome of a mosque—in a word, all that modern art can give in exchange and as recompense for the art lost and gone with ages long since past.

No one would have thought in looking at this old, weather-beaten, floral-decked tower (which might be likened to an elderly dame dressed up to receive her grandchildren at a birthday feast) that it would have been capable of telling strange things, if,—in addition to the menacing ears which the proverb says all walls are provided with,—it had also a voice.