"WHAT Ah'd like to do," says the Fat Lady from Georgia, settling back comfortably in her seat after her five-dollar dinner at the CafÉ American, while her husband is figuring whether ten francs is enough to give to the waiter, "is to go and see something real wicked. Ah tell him (the word 'him' is used in Georgia to mean husband) that while we're here Ah just want to see everything that's going."

"All right," says the Man from Kansas who "knows" Paris, "I'll get a guide right here, and he'll take us round and show us the sights."

"Can you get him heah?" asks the gentleman from Georgia, looking round at the glittering mirrors and gold cornices of the restaurant.

Can you get a guide? Well, now! Can you keep away from them? All day from the dewy hour of breakfast till late at night they meet you in the street and sidle up with the enquiry, "Guide, sir?"

Where the Parisian guide comes from and how he graduates for his job I do not know. He is not French and, as a rule, he doesn't know Paris. He knows his way to the Louvre and to two or three American bars and to the Moulin Rouge in Montmartre. But he doesn't need to know his way. For that he falls back on the taxi-driver. "Now, sir," says the guide briskly to the gentleman who has engaged his services, "where would you like to go?" "I should like to see Napoleon's tomb." "All right," says the guide, "get into the taxi." Then he turns to the driver. "Drive to Napoleon's tomb," he says. After they have looked at it the guide says, "What would you like to see next, sir?" "I am very anxious to see Victor Hugo's house, which I understand is now made open to the public." The guide turns to the taxi man. "Drive to Victor Hugo's house," he says.

After looking through the house the visitor says in a furtive way, "I was just wondering if I could get a drink anywhere in this part of the town?" "Certainly," says the guide. "Drive to an American bar."

Isn't that simple? Can you imagine any more agreeable way of earning five dollars in three hours than that? Of course, what the guide says to the taxi man is said in the French language, or in something resembling it, and the gentleman in the cab doesn't understand it. Otherwise, after six or seven days of driving round in this way he begins to wonder what the guide is for. But of course, the guide's life, when you come to think of it, is one full of difficulty and danger. Just suppose that, while he was away off somewhere in Victor Hugo's house or at Napoleon's grave, the taxi-driver were to be struck by lightning. How on earth would he get home? He might, perhaps, be up in the Eiffel Tower and the taxi man get a stroke of paralysis, and then he'd starve to death trying to find his way back. After all, the guide has to have the kind of pluck and hardihood that ought to be well rewarded. Why, in other countries, like Switzerland, they have to use dogs for it, and in France, when these plucky fellows throw themselves into it, surely one wouldn't grudge the nominal fee of five dollars for which they risk their lives.

But I am forgetting about the Lady from Georgia and her husband. Off they go in due course from the glittering doors of the restaurant in a huge taxi with a guide in a peaked hat. The party is all animation. The lady's face is aglow with moral enthusiasm. The gentleman and his friend have their coats buttoned tight to their chins for fear that thieves might leap over the side of the taxi and steal their neckties.

So they go buzzing along the lighted boulevard looking for "something real wicked." What they want is to see something really and truly wicked; they don't know just what, but "something bad." They've got the idea that Paris is one of the wickedest places on earth, and they want to see it.

Strangely enough, in their own home, the Lady from Georgia is one of the leaders of the Social Purity movement, and her husband, whose skin at this moment is stretched as tight as a football with French brandy and soda, is one of the finest speakers on the Georgia temperance platform, with a reputation that reaches from Chattanooga to Chickamauga. They have a son at Yale College whom they are trying to keep from smoking cigarettes. But here in Paris, so they reckon it, everything is different. It doesn't occur to them that perhaps it is wicked to pay out a hundred dollars in an evening hiring other people to be wicked.

So off they go and are whirled along in the brilliant glare of the boulevards and up the gloomy, narrow streets that lead to Montmartre. They visit the Moulin Rouge and the Bal Tabarin, and they see the Oriental Dances and the CafÉ of Hell and the hundred and one other glittering fakes and false appearances that poor old meretricious Paris works overtime to prepare for such people as themselves. And the Lady from Georgia, having seen it all, thanks Heaven that she at least is pure—which is a beginning—and they go home more enthusiastic than ever in the Social Purity movement.

But the fact is that if you have about twenty-five thousand new visitors pouring into a great city every week with their pockets full of money and clamoring for "something wicked," you've got to do the best you can for them.

Hence it results that Paris—in appearance, anyway—is a mighty gay place at night. The sidewalks are crowded with the little tables of the coffee and liqueur drinkers. The music of a hundred orchestras bursts forth from the lighted windows. The air is soft with the fragrance of a June evening, tempered by the curling smoke of fifty thousand cigars. Through the noise and chatter of the crowd there sounds unending the wail of the motor horn.

The hours of Parisian gaiety are late. Ordinary dinner is eaten at about seven o'clock, but fashionable dinners begin at eight or eight thirty. Theatres open at a quarter to nine and really begin at nine o'clock. Special features and acts,—famous singers and vaudeville artists—are brought on at eleven o'clock so that dinner-party people may arrive in time to see them. The theatres come out at midnight. After that there are the night suppers which flourish till two or half past. But if you wish, you can go between the theater and supper to some such side-long place as the Moulin Rouge or the Bal Tabarin, which reach the height of their supposed merriment at about one in the morning.

At about two or two thirty the motors come whirling home, squawking louder than ever, with a speed limit of fifty miles an hour. Only the best of them can run faster than that. Quiet, conservative people in Paris like to get to bed at three o'clock; after all, what is the use of keeping late hours and ruining one's health and complexion? If you make it a strict rule to be in bed by three, you feel all the better for it in the long run—health better, nerves steadier, eyes clearer—and you're able to get up early—at half-past eleven—and feel fine.

Those who won't or don't go to bed at three wander about the town, eat a second supper in an all-night restaurant, circulate round with guides, and visit the slums of the Market, where gaunt-eyed wretches sleep in crowded alleys in the mephitic air of a summer night, and where the idle rich may feed their luxurious curiosity on the sufferings of the idle poor.

The dinners, the theaters, the boulevards, and the rest of it are all fun enough, at any rate for one visit in a lifetime. The "real wicked" part of it is practically fake—served up for the curious foreigner with money to throw away. The Moulin Rouge whirls the wide sails of its huge sign, crimson with electric bulbs, amid the false glaze of the Place Blanche. Inside of it there is more red—the full red of bad claret and the bright red of congested faces and painted cheeks. Part of the place is a theater with a vaudeville show much like any other. Another part is a vast "promenoir" where you may walk up and down or sit at a little table and drink bad brandy at one franc and a half. In a fenced off part are the Oriental Dances, a familiar feature of every Parisian Show. These dances—at twenty cents a turn—are supposed to represent all the languishing allurement of the Oriental houri—I think that is the word. The dancers in Paris—it is only fair to state—have never been nearer to the Orient than the Faubourg St. Antoine, where they were brought up and where they learned all the Orientalism that they know. Their "dance" is performed with their feet continuously on the ground—never lifted, I mean—and is done by gyrations of the stomach, beside which the paroxysms of an overdose of Paris green are child's play. In seeing these dances one realizes all the horrors of life in the East.

Not everyone, however, can be an Oriental dancer in a French pleasure show. To qualify you must be as scrawny as a Parisian cab-horse, and it appears as if few dÉbutantes could break into the profession under the age of forty. The dances go on at intervals till two in the morning, after which the Oriental houri crawls to her home at the same time as the Parisian cab-horse—her companion in arms.

Under the Moulin Rouge, and in all similar places, is a huge dance hall: It has a "Hungarian Orchestra"—a fact which is proved by the red and green jackets, the tyrolese caps, and by the printed sign which says, "This is a Hungarian Orchestra." I knew that they were Hungarians the night I saw them, because I distinctly heard one of them say, "what t'ell do we play next boys?" The reference to William Tell was obvious. After every four tunes the Orchestra are given a tall stein of beer, and they all stand up and drink it, shouting "Hoch!" or "Ha!" or "Hoo!" or something of the sort. This is supposed to give a high touch of local colour. Everybody knows how Hungarians always shout out loud when they see a glass of beer. I've noticed it again and again in sugar refineries.

The Hungarians have to drink the beer whether they like it or not—it's part of their contract. I noticed one poor fellow who was playing the long bassoon, and who was doing a double night-shift overtime. He'd had twenty-four pints of beer already, and there were still two hours before closing time. You could tell what he was feeling like by the sobbing of his instrument. But he stood up every now and then and yelled "Hoch!" or "Hiccough!"—or whatever it was—along with the others.

On the big floor in front of the Hungarians the dance goes on. Most of the time the dances are endless waltzes and polkas shared in by the nondescript frequenters of the place, while the tourist visitors sit behind a railing and watch. To look at, the dancing is about as interesting, nothing more or less, than the round dances at a Canadian picnic on the first of July.

Every now and then, to liven things up, comes the can-can. In theory this is a wild dance, breaking out from sheer ebullience of spirit, and shared in by a bevy of merry girls carried away by gaiety and joy of living. In reality the can-can is performed by eight or ten old nags,—ex-Oriental dancers, I should think,—at eighty cents a night. But they are deserving women, and work hard—like all the rest of the brigade in the factory of Parisian gaiety.

After the Moulin Rouge or the Bal Tabarin or such, comes, of course, a visit to one of the night cafÉs of the Montmartre district. Their names in themselves are supposed to indicate their weird and alluring character—the CafÉ of Heaven, the CafÉ of Nothingness, and,—how dreadful—the CafÉ of Hell. "Montmartre," says one of the latest English writers on Paris, "is the scene of all that is wild, mad, and extravagant. Nothing is too grotesque, too terrible, too eccentric for the Montmartre mind." Fiddlesticks! What he means is that nothing is too damn silly for people to pay to go to see.

Take, for example, the notorious CafÉ of Hell. The portals are low and gloomy. You enter in the dark. A pass-word is given—"Stranger, who cometh here?"—"More food for worms." You sit and eat among coffins and shrouds. There are muffled figures shuffling around to represent monks in cowls, saints, demons, and apostles. The "Angel Gabriel" watches at the door. "Father Time" moves among the eaters. The waiters are dressed as undertakers. There are skulls and cross-bones in the walls. The light is that of dim tapers. And so on.

And yet I suppose some of the foreign visitors to the CafÉ of Hell think that this is a truly French home scene, and discuss the queer characteristics of the French people suggested by it.

I got to know a family in Paris that worked in one of these Montmartre night cafÉs—quiet, decent people they were, with a little home of their own in the suburbs. The father worked as Beelzebub mostly, but he could double with St. Anthony and do a very fair St. Luke when it was called for. The mother worked as Mary Magdalene, but had grown so stout that it was hard for her to hold it. There were two boys, one of whom was working as John the Baptist, but had been promised to be promoted to Judas Iscariot in the fall; they were good people, and worked well, but were tired of their present place. Like everyone else they had heard of Canada and thought of coming out. They were very anxious to know what openings there were in their line; whether there would be any call for a Judas Iscariot in a Canadian restaurant, or whether a man would have any chance as St. Anthony in the West.

I told them frankly that these jobs were pretty well filled up.

Listen! It is striking three. The motors are whirling down the asphalt street. The brilliant lights of the boulevard windows are fading out. Here, as in the silent woods of Canada, night comes at last. The restless city of pleasure settles to its short sleep.