CHAPTER II.

NOTHING TO DO IN THE ABYSS BUT TALK.

Sixteen years count in the subterranean education of revolt, and June, 1848, knew a great deal more than June, 1832. Hence the barricade in the Rue de la Chanvrerie was only a sketch and an embryo when compared with the two colossal barricades which we have just described; but for the period it was formidable. The insurgents, under the eye of Enjolras,—for Marius no longer looked at anything,—had turned the night to good account: the barricade had not only been repaired but increased. It had been raised two feet, and iron bars planted in the paving-stones resembled lances in rest. All sorts of rubbish, added and brought from all sides, complicated the external confusion, and the redoubt had been cleverly converted into a wall inside and a thicket outside. The staircase of paving-stones, which allowed the top of the barricade to be reached, was restored, the ground-floor of the room of the inn was cleared out, the kitchen converted into an infirmary, the wounds were dressed, the powder scattered about the tables and floor was collected, bullets were cast, cartridges manufactured, lint plucked, the fallen arms distributed; the dead were carried off and laid in a heap in the Mondétour Lane, of which they were still masters. The pavement remained for a long time red at that spot. Among the dead were four suburban National Guards, and Enjolras ordered their uniforms to be laid on one side. Enjolras had advised two hours' sleep, and his advice was an order; still, only three or four took advantage of it, and Feuilly employed the two hours in engraving this inscription on the wall facing the wine-shop,—

"LONG LIVE THE PEOPLES."

These four words, carved in the stone with a nail, could still be read on this wall in 1848. The three women took advantage of the respite to disappear entirely, which allowed the insurgents to breathe more at their ease; and they contrived to find refuge in some neighboring house. Most of the wounded could and would still fight. There were, on a pile of mattresses and trusses of straw laid in the kitchen converted into an infirmary, five men seriously wounded, of whom two were Municipal Guards; the wounds of the latter were dressed first. No one remained in the ground-floor room save Mabœuf under his black cere-cloth, and Javert fastened to the post.

"This is the charnel-house," said Enjolras.

In the interior of this room, which was scarce lighted by a solitary candle, the mortuary table at the end being behind the post like a horizontal bar, a sort of large vague cross resulted from Javert standing and Mabœuf lying down. Although the pole of the omnibus was mutilated by the bullets, sufficient remained for a flag to be attached to it. Enjolras, who possessed that quality of a chief of always doing what he said, fastened to it the bullet-pierced and blood-stained coat of the killed old man. No meal was possible, for there was neither bread nor meat. The fifty men during the sixteen hours they had stood at the barricade speedily exhausted the scanty provisions of the inn. At a given moment every barricade that holds out becomes the raft of the Méduse, and the combatants must resign themselves to hunger. They had reached the early hours of that Spartan day, June 6, when at the barricade of St. Merry, Jeanne, surrounded by insurgents who cried for bread, answered, "What for? It is three o'clock; at four we shall be dead." As they could no longer eat, Enjolras prohibited drinking; he put the wine under an interdict, and served out the spirits. Some fifteen full bottles, hermetically sealed, were found in the cellar, which Enjolras and Combeferre examined. Combeferre on coming up again said, "It belongs to Father Hucheloup's stock at the time when he was a grocer." "It must be real wine," Bossuet observed; "it is lucky that Grantaire is asleep, for if he were up, we should have a difficulty in saving those bottles." Enjolras, in spite of the murmurs, put his veto on the fifteen bottles, and in order that no one might touch them, and that they should be to some extent sacred, he had placed them under the table on which Father Mabœuf lay.

At about two in the morning they counted their strength; there were still thirty-seven. Day was beginning to appear, and the torch, which had been returned to its stone lantern, was extinguished. The interior of the barricade, that species of small yard taken from the street, was bathed in darkness, and resembled, through the vague twilight horror, the deck of a dismasted ship. The combatants moved about like black forms. Above this frightful nest of gloom the floors of the silent houses stood out lividly, and above them again the chimney-pots were assuming a roseate hue. The sky had that charming tint which may be white and may be blue, and the birds flew about in it with twitterings of joy. The tall house which formed the background of the barricade looked to the east, and had a pink reflection on its roof. At the third-floor window the morning breeze blew about the gray hair on the head of the dead man.

"I am delighted that the torch is put out," Courfeyrac said to Feuilly. "That flame flickering in the breeze annoyed me, for it seemed to be frightened. The light of torches resembles the wisdom of cowards; it illumines badly because it trembles."

The dawn arouses minds like birds, and all were talking. Joly, seeing a cat stalking along a gutter, extracted this philosophy from the fact.

"What is the cat?" he exclaimed. "It is a correction. Le bon Dieu having made a mouse, said to himself, 'Hilloh! I have done a foolish trick,' and he made the cat, which is the erratum of the mouse. The mouse plus the cat is the revised and corrected proof of creation."

Combeferre, surrounded by students and workmen, was talking of the dead, of Jean Prouvaire, of Bahorel, of Mabœuf, and even of Cabuc, and the stern sorrow of Enjolras. He said,—

"Harmodius and Aristogiton, Brutus, Chereas, Stephanus, Cromwell, Charlotte Corday, Sand, all had their moment of agony after the blow was struck. Our heart is so quivering, and human life such a mystery, that even in a civic murder, even in a liberating murder, if there be such a thing, the remorse at having struck a man exceeds the joy of having benefited the human race."

And, such are the meanderings of interchanged words, a moment later, by a transition which came from Jean Prouvaire's verses, Combeferre was comparing together the translators of the Georgics, Raux with Cournand, Cournand with Delille, and pointing out the few passages translated by Malfilâtre, especially the wonders of the death of Cæsar, and at that name the conversation reverted to Brutus.

"Cæsar," said Combeferre, "fell justly. Cicero was severe to Cæsar, and was in the right, for such severity is not a diatribe. When Zoïlus insults Homer, when Mævius insults Virgil, when Visé insults Molière, when Pope insults Shakspeare, when Fréron insults Voltaire, it is an old law of envy and hatred being carried out; for genius attracts insult, and great men are all barked at more or less. But Zoïlus and Cicero are different. Cicero is a justiciary with thought in the same way as Brutus is a justiciary with the sword. For my part, I blame that last justice, the glaive; antiquity allowed it. Cæsar, the violator of the Rubicon, conferring, as if coming from him, dignities that came from the people, and not rising on the entrance of the senate, behaved, as Eutropius said, like a king, and almost like a tyrant, regiâ ac pene tyrannica. He was a great man; all the worse or all the better, the lesson is the more elevated. His three-and-twenty wounds affect me less than the spitting on the brow of Christ. Cæsar is stabbed by the senators, Christ is buffeted by soldiers. God is felt in the greater outrage."

Bossuet, standing on a pile of stones, and commanding the speaker, exclaimed, gun in hand,—

"O Cydathenæum! O Myrrhinus! O Probalynthus! O graces of Æanthus! Oh, who will inspire me to pronounce the verses of Homer like a Greek of Laureum or Edapteon!"


CHAPTER II.

THE OLD HISTORY OF THE SEWER.

If we imagine Paris removed like a cover, the subterranean network of sewers, regarded from a birds'-eye view, would represent on either bank a sort of large branch grafted upon the river. On the right bank the encircling sewer will be the trunk of this branch, the secondary tubes the branches, and the blind alleys the twigs. This figure is only summary and half correct, as the right angle, which is the usual angle in subterranean ramifications of this nature, is very rare in vegetation. Our readers will form a better likeness of this strange geometric plan by supposing that they see lying on a bed of darkness some strange Oriental alphabet as confused as a thicket, and whose shapeless letters are welded to each other in an apparent confusion, and as if accidentally, here by their angles and there by their ends. The sewers and drains played a great part in the Middle Ages, under the Lower Empire and in the old East. Plague sprang from them and despots died of it. The multitudes regarded almost with a religious awe these beds of corruption, these monstrous cradles of death. The vermin-ditch at Benares is not more fearful than the Lion's den at Babylon. Tiglath-Pileser, according to the rabbinical books, swore by the sink of Nineveh. It was from the drain of Munster that John of Leyden produced his false moon, and it was from the cesspool-well of Kekhscheb that his Oriental menæchmus, Mokanna, the veiled prophet of Khorassan, brought his false sun.

The history of men is reflected in the history of the sewers, and the Gemoniæ narrated the story of Rome. The sewer of Paris is an old formidable thing, it has been a sepulchre, and it has been an asylum. Crime, intellect, the social protest, liberty of conscience, thought, robbery, all that human laws pursue or have pursued, have concealed themselves in this den,—the Maillotins in the fourteenth century, the cloak-stealers in the fifteenth, the Huguenots in the sixteenth, the illuminés of Morin in the seventeenth, and the Chauffeurs in the eighteenth. One hundred years ago the nocturnal dagger-issued from it, and the rogue in danger glided into it; the wood had the cave and Paris had the drain. The Truanderie, that Gallic picareria, accepted the drain as an annex of the Court of Miracles, and at night, cunning and ferocious, entered beneath the Maubuée vomitory as into an alcove. It was very simple that those who had for their place of daily toil the Vide-Gousset lane, or the Rue Coupe-Gorge, should have for their nightly abode the ponceau of the Chemin-Vert or the Hure-poix cagnard. Hence comes a swarm of recollections, all sorts of phantoms haunt these long solitary corridors, on all sides are putridity and miasma, and here and there is a trap through which Villon inside converses with Rabelais outside.

The sewer in old Paris is the meeting-place of all exhaustions and of all experiments; political economy sees there a detritus, and social philosophy a residuum. The sewer is the conscience of the city, and everything converges and is confronted there. In this livid spot there is darkness, but there are no secrets. Each thing has its true form, or at least its definitive form. The pile of ordure has this in its favor, that it tells no falsehood, and simplicity has taken refuge there. Basile's mask is found there, but you see the pasteboard, the threads, the inside and out, and it is marked with honest filth. Scapin's false nose is lying close by. All the uncleanlinesses of civilization, where no longer of service, fall into this pit of truth; they are swallowed up, but display themselves in it. This pell-mell is a confession: there no false appearance nor any plastering is possible, order takes off its shirt, there is an absolute nudity, a rout of illusions and mirage, and there nothing but what is assuming the gloomy face of what is finishing. Reality and disappearance. There a bottle-heel confesses intoxication, and a basket-handle talks about domesticity; there, the apple-core which has had literary opinions becomes once again the apple-core, the effigy on the double son grows frankly vert-de-grised, the saliva of Caiaphas meets the vomit of Falstaff, the louis-d'or which comes from the gambling-hell dashes against the nail whence hangs the end of the suicide's rope, a livid fœtus rolls along wrapped in spangles, which danced last Shrove Tuesday at the opera, a wig which has judged men wallows by the side of a rottenness which was Margotton's petticoat: it is more than fraternity, it is the extremest familiarity. All that painted itself is bedaubed, and the last veil is torn away. The sewer is a cynic and says everything. This sincerity of uncleanliness pleases us and reposes the mind. When a man has spent his time upon the earth in enduring the great airs assumed by state reasons, the oath, political wisdom, human justice, professional probity, the austerities of the situation, and incorruptible robes, it relieves him to enter a sewer and see there the mire which suits it.

It is instructive at the same time, for, as we said just now, history passes through the sewer. St. Bartholomew filters there drop by drop through the paving-stones, and great public assassinations, political and religious butcheries, traverse this subterranean way of civilization, and thrust their corpses into it. For the eye of the dreamer all historical murderers are there, in the hideous gloom, on their knees, with a bit of their winding-sheet for an apron, and mournfully sponging their task. Louis XI. is there with Tristan, Francis I. is there with Duprat, Charles IX. is there with his mother, Richelieu is there with Louis XIII., Louvois is there, Letellier is there, Hubert and Maillard are there, scratching the stones, and trying to efface the trace of their deeds. The brooms of these spectres can be heard under these vaults, and the enormous fetidness of social catastrophes is breathed there. You see in corners red flashes, and a terrible water flows there in which blood-stained hands have been washed.

The social observer should enter these shadows, for they form part of his laboratory. Philosophy is the microscope of thought; everything strives to fly from it, but nothing escapes it. Tergiversation is useless, for what side of himself does a man show in tergiversating? His ashamed side. Philosophy pursues evil with its upright glance, and does not allow it to escape into nothingness. It recognizes everything in the effacement of disappearing things, and in the diminution of vanishing things. It reconstructs the purple after the rags, and the woman after the tatters. With the sewer it re-makes the town; with the mud it re-makes manners. It judges from the potsherds whether it were an amphora or an earthenware jar. It recognizes by a nail-mark on a parchment the difference which separates the Jewry of the Juden-gasse from the Jewry of the Ghetto. It finds again in what is left what has been,—the good, the bad, the false, the true, the patch of blood in the palace, the ink-stain of the cavern, the tallow-drop of the brothel, trials undergone, temptations welcome, orgies vomited up, the wrinkle which characters have formed in abasing themselves, the traces of prostitution in the souls whose coarseness rendered them capable of it, and on the jacket of the street-porters of Rome the mark of the nudge of Messalina.


CHAPTER II.

EXPLANATION.

On the day of June 6 a battue of the sewers was ordered, for it was feared lest the conquered should fly to them as a refuge, and Prefect Gisquet ordered occult Paris to be searched, while General Bugeaud swept public Paris,—a double connected operation, which required a double strategy of the public force, represented above by the army and beneath by the police. Three squads of agents and sewer-men explored the subway of Paris,—the first the right bank, the second the left bank, and the third the Cité. The agents were armed with carbines, bludgeons, swords, and daggers, and what was at this moment pointed at Jean Valjean was the lantern of the round of the right bank. This round had just inspected the winding gallery and three blind alleys which are under the Rue du Cadran. While the lantern was moved about at the bottom of these blind alleys, Jean Valjean in his progress came to the entrance of the gallery, found it narrower than the main gallery, and had not entered it. The police, on coming out of the Cadran gallery, fancied that they could hear the sound of footsteps in the direction of the engirdling sewer, and they were really Jean Valjean's footsteps. The head sergeant of the round raised his lantern, and the squad began peering into the mist in the direction whence the noise had come.

It was an indescribable moment for Jean Valjean; luckily, if he saw the lantern well the lantern saw him badly, for it was the light and he was the darkness. He was too far off, and blended with the blackness of the spot, so he drew himself up against the wall and stopped. However, he did not explain to himself what was moving behind him, want of sleep and food and emotion having made him pass into a visionary state. He saw a flash, and round this flash, spectres. What was it? He did not understand. When Jean Valjean stopped the noise ceased; the police listened and heard nothing, they looked and saw nothing, and hence consulted together. There was at that period at that point in the Montmartre sewer a sort of square called de service, which has since been done away with, owing to the small internal lake which the torrents of rain formed there, and the squad assembled on this square. Jean Valjean saw them make a sort of circle, and then bull-dog heads came together and whispered. The result of this council held by the watch-dogs was that they were mistaken, that there had been no noise, that there was nobody there, that it was useless to enter the surrounding sewer, that it would be time wasted, but that they must hasten to the St. Merry drain; for if there were anything to be done and any "boussingot" to track, it would be there. From time to time parties new-sole their old insults. In 1832 the word "boussingot" formed the transition between the word "jacobin," no longer current, and the word "demagogue," at that time almost unused, and which has since done such excellent service. The sergeant gave orders to left-wheel toward the watershed of the Seine. Had they thought of dividing into two squads and going in both directions, Jean Valjean would have been caught. It is probable that the instructions of the Préfecture, fearing the chance of a fight with a large body of insurgents, forbade the round from dividing. The squad set out again, leaving Jean Valjean behind; and in all this movement he perceived nothing except the eclipse of the lantern, which was suddenly turned away.

Before starting, the sergeant, to satisfy his police conscience, discharged his carbine in the direction where Jean Valjean was. The detonation rolled echoing along the crypt, like the rumbling of these Titanic bowels. A piece of plaster which fell into the gutter and plashed up the water a few yards from Jean Valjean warned him that the bullet had struck the vault above his head. Measured and slow steps echoed for some time along the wooden causeway, growing more and more deadened by the growing distance; the group of black forms disappeared; a light oscillated and floated, forming on the vault a ruddy circle, which decreased and disappeared; the silence again became profound, the obscurity again became complete, and blindness and deafness again took possession of the gloom; Jean Valjean, not daring yet to stir, remained leaning for a long time against the wall, with outstretched ear and dilated eyeballs, watching the vanishing of this patrol of phantoms.


CHAPTER II.

MARIUS LEAVING CIVIL WAR PREPARES FOR A DOMESTIC WAR.

Marius was for a long time neither dead nor alive. He had for several weeks a fever accompanied by delirium, and very serious brain symptoms caused by the shocks of the wounds in the head rather than the wounds themselves. He repeated Cosette's name for whole nights with the lugubrious loquacity of fever and the gloomy obstinacy of agony. The width of certain wounds was a serious danger, for the suppuration of wide wounds may always be absorbed into the system, and consequently kill the patient under certain atmospheric influences; and at each change in the weather, at the slightest storm, the physician became anxious. "Mind that the patient suffers from no emotion," he repeated. The dressings were complicated and difficult, for the fixing of bandages and lint by the sparadrap had not been imagined at that period. Nicolette expended in lint a sheet "as large as a ceiling," she said; and it was not without difficulty that the chloruretted lotions and nitrate of silver reached the end of the gangrene. So long as there was danger, M. Gillenormand, broken-hearted by the bedside of his grandson, was like Marius, neither dead nor alive.

Every day, and sometimes twice a day, a white-haired and well-dressed gentleman,—such was the description given by the porter,—came to inquire after the wounded man, and left a large parcel of lint for the dressings. At length, on September 7th, four months, day by day, from the painful night on which he had been brought home dying to his grandfather, the physician declared that he could answer for him, and that convalescence was setting in. Marius, however, would be obliged to lie for two months longer on a couch, owing to the accidents produced by the fracture of the collar-bone. There is always a last wound like that which will not close, and eternizes the dressings, to the great annoyance of the patient. This long illness and lengthened convalescence, however, saved him from prosecution: in France there is no anger, even public, which six months do not extinguish. Riots, in the present state of society, are so much everybody's fault, that they are followed by a certain necessity of closing the eyes. Let us add that Gisquet's unjustifiable decree which ordered physicians to denounce their patients having out-raged opinion, and not merely opinion, but the king first of all, the wounded were covered and protected by this indignation, and, with the exception of those taken prisoners in the act of fighting, the courts-martial did not dare to molest any one. Hence Marius was left undisturbed.

M. Gillenormand first passed through every form of agony, and then through every form of ecstasy. Much difficulty was found in keeping him from passing the whole night by Marius's side; he had his large easy-chair brought to the bed, and he insisted on his daughter taking the finest linen in the house to make compresses and bandages. Mademoiselle Gillenormand, as a sensible and elderly lady, managed to save the fine linen, while making her father believe that he was obeyed. M. Gillenormand would not listen to any explanation, that for the purpose of making lint fine linen is not so good as coarse, or new so good as worn. He was present at all the dressings, from which Mademoiselle Gillenormand modestly absented herself. When the dead flesh was cut away with scissors he said, "Aïe, aïe!" Nothing was so touching as to see him hand the wounded man a cup of broth with his gentle senile trembling. He overwhelmed the surgeon with questions, and did not perceive that he constantly repeated the same. On the day when the physician informed him that Marius was out of danger he was beside himself. He gave his porter three louis d'or, and at night, when he went to his bed-room, danced a gavotte, making castagnettes of his thumb and forefinger, and sang a song something like this:—

"Jeanne est née à Fougère,
Vrai nid d'une bergère;
J'adore son jupon
Fripon.

"Amour, tu vis en elle;
Car c'est dans sa prunelle
Que tu mets ton carquois,
Narquois!

"Moi, je la chante, et j'aime,
Plus que Diane même,
Jeanne et ses dure tetons
Bretons."

Then he knelt on a chair, and Basque, who was watching him through the crack of the door, felt certain that he was praying. Up to that day he had never believed in God. At each new phase in the improvement of the patient, which went on steadily, the grandfather was extravagant. He performed a multitude of mechanical actions full of delight: he went up and down stairs without knowing why. A neighbor's wife, who was very pretty, by the way, was stupefied at receiving one morning a large bouquet: it was M. Gillenormand who sent it to her, and her husband got up a jealous scene. M. Gillenormand tried to draw Nicolette on his knees: he called Marius Monsieur le Baron, and shouted, "Long live the Republic!" Every moment he asked the medical man, "There is no danger now, is there?" He looked at Marius with a grandmother's eyes, and gloated over him when he slept. He no longer knew himself, no longer took himself into account. Marius was the master of the house; there was abdication in his joy, and he was the grandson of his grandson. In his present state of merriment he was the most venerable of children: through fear of wearying or annoying the convalescent he would place himself behind him in order to smile upon him. He was satisfied, joyous, ravished, charming and young, and his white hair added a gentle majesty to the gay light which he had on his face. When grace is mingled with wrinkles it is adorable; and there is a peculiar dawn in expansive old age.

As for Marius, while letting himself be nursed and petted, he had one fixed idea,—Cosette. Since the fever and delirium had left him he no longer pronounced this name, and it might be supposed that he had forgotten it; but he was silent precisely because his soul was there. He knew not what had become of Cosette: the whole affair of the Rue de la Chanvrerie was like a cloud in his memory; shadows almost indistinct floated through his spirit. Éponine, Gavroche, Mabœuf, the Thénardiers, and all his friends mournfully mingled with the smoke of the barricade; the strange passage of M. Fauchelevent through that blood-stained adventure produced upon him the effect of an enigma in a tempest: he understood nothing of his own life, he knew not how or by whom he had been saved, and no one about knew it either: all they were able to tell him was that he had been brought there at night in a hackney coach. Past, present, future,—all this was to him like the mist of a vague idea; but there was in this mist one immovable point, a clear and precise lineament, something made of granite, a resolution, a will,—to find Cosette again. For him the idea of life was not distinct from the idea of Cosette: he had decreed in his heart that he would not receive one without the other, and he unalterably determined to demand of his grandfather, of destiny, of fate, of Hades itself, the restitution of his lost Eden.

He did not conceal the obstacles from himself. Here let us underline one fact: he was not won or greatly affected by all the anxiety and all the tenderness of his grandfather. In the first place he was not in the secret of them all, and next, in his sick man's reveries, which were perhaps still feverish, he distrusted this gentleness as a strange and new thing intended to subdue him. He remained cold to it, and the poor grandfather lavished his smiles in pure loss. Marius said to himself that it was all very well so long as he did not speak and let matters rest; but when he came to Cosette, he should find another face, and his grandfathers real attitude would be unmasked. Then he would be rough; a warming up of family questions, a comparison of positions, every possible sarcasm and objection at once. Fauchelevent, Coupelevent, fortune, poverty, wretchedness, the stone on the neck, the future a violent resistance, and the conclusion—a refusal. Marius stiffened himself against it beforehand. And then, in proportion as he regained life, his old wrongs reappeared, the old ulcers of his memory reopened, he thought again of the past. Colonel Pontmercy placed himself once more between M. Gillenormand and him, Marius, and he said to himself that he had no real kindness to hope for from a man who had been so unjust and harsh to his father. And with health came back a sort of bitterness against his grandfather, from which the old man gently suffered. M. Gillenormand, without letting it be seen, noticed that Marius, since he had been brought home and regained consciousness, had never once called him father. He did not say Sir, it is true, but he managed to say neither one nor the other, by a certain way of turning his sentences.

A crisis was evidently approaching, and, as nearly always happens in such cases, Marius, in order to try himself, skirmished before offering battle; this is called feeling the ground. One morning it happened that M. Gillenormand, alluding to a newspaper which he had come across, spoke lightly of the Convention, and darted a Royalist epigram at Danton, St. Just, and Robespierre. "The men of '93 were giants," Marius said sternly; the old man was silent, and did not utter another syllable all the day. Marius, who had the inflexible grandfather of his early years ever present to his mind, saw in this silence a profound concentration of anger, augured from it an obstinate struggle, and augmented his preparations for the contest in the most hidden corners of his mind. He determined that in case of refusal he would tear off his bandages, dislocate his collar-bone, expose all the wounds still unhealed, and refuse all food. His wounds were his ammunition; he must have Cosette or die. He awaited the favorable moment with the crafty patience of sick persons, and the moment arrived.


CHAPTER II.

JEAN VALJEAN STILL HAS HIS ARM IN A SLING.

To realize one's dream—to whom is this granted? There must be elections for this in heaven; we are the unconscious candidates, and the angels vote. Cosette and Marius had been elected. Cosette, both at the mayoralty and at church, was brilliant and touching. Toussaint, helped by Nicolette, had dressed her. Cosette wore over a skirt of white taffetas her dress of Binche lace, a veil of English point, a necklace of fine pearls, and a crown of orange-flowers; all this was white, and in this whiteness she was radiant. It was an exquisite candor expanding and becoming transfigured in light; she looked like a virgin on the point of becoming a goddess. Marius's fine hair was shining and perfumed, and here and there a glimpse could be caught, under the thick curls, of pale lines, which were the scars of the barricade. The grandfather, superb, with head erect, amalgamating in his toilette and manners all the elegances of the time of Barras, gave his arm to Cosette. He took the place of Jean Valjean, who, owing to his wound, could not give his hand to the bride. Jean Valjean, dressed all in black, followed and smiled.

"Monsieur Fauchelevent," the grandfather said to him, "this is a glorious day, and I vote the end of afflictions and cares. Henceforth there must be no sorrow anywhere. By Heaven! I decree joy! misfortune has no right to exist, and it is a disgrace for the azure of heaven that there are unfortunate men. Evil does not come from man, who, at the bottom, is good; but all human miseries have their capital and central government in hell, otherwise called the Tuileries of the devil. There, I am making demagogic remarks at present! For my part I have no political opinions left; and all I stick to is that men should be rich, that is to say, joyous."

When, at the end of all the ceremonies,—after pronouncing before the mayor and before the priest every yes that is possible, after signing the register at the municipality and in the sacristy, after exchanging rings, after kneeling side by side under the canopy of white moire in the smoke of the censer,—they arrived holding each other by the hand, admired and envied by all. Marius in black, she in white, preceded by the beadle in the colonel's epaulettes, striking the flag-stones with his halbert, between two rows of dazzled spectators, at the church doors which were thrown wide open, ready to get into their carriage, —and then all was over. Cosette could not yet believe it. She looked at Marius, she looked at the crowd, she looked at heaven; it seemed as if she were afraid of awaking. Her astonished and anxious air imparted something strangely enchanting to her. In returning they both rode in the same carriage, Marius seated by Cosette's side, and M. Gillenormand and Jean Valjean forming their vis-à-vis. Aunt Gillenormand had fallen back a step and was in the second carriage. "My children," the grandfather said, "you are now M. le Baron and Madame la Baronne with thirty thousand francs a year." And Cosette, nuzzling against Marius, caressed his ear with the angelic whisper, "It is true, then, my name is Marius and I am Madame Thou." These two beings were resplendent; they had reached the irrevocable and irrecoverable moment, the dazzling point of intersection of all youth and all joy. They realized Jean Prouvaire's line; together they did not number forty years. It was marriage sublimated, and these two children were two lilies. They did not see each other, but contemplated each other. Cosette perceived Marius in a glory, and Marius perceived Cosette upon an altar. And upon this altar, and in this glory, the two apotheoses blending behind a cloud for Cosette and a flashing for Marius, there was the ideal thing, the real thing, the meeting-place of kisses and of sleep, the nuptial pillow.

All the torments they had gone through returned to them in intoxication; it appeared to them as if the griefs, the sleeplessness, the tears, the anguish, the terrors, and the despair, by being converted into caresses and sunbeams, rendered more charming still the charming hour which was approaching; and that their sorrows were so many handmaidens who performed the toilette of joy. How good it is to have suffered! Their misfortunes made a halo for their happiness, and the long agony of their love ended in an ascension. There was in these two souls the same enchantment, tinged with voluptuousness in Marius and with modesty in Cosette. They said to each other in a whisper, "We will go and see again our little garden in the Rue Plumet." The folds of Cosette's dress were upon Marius. Such a day is an ineffable blending of dream and certainty: you possess and you suppose, and you still have time before you to divine. It is an indescribable emotion on that day to be at midday and think of midnight. The delight of these two hearts overflowed upon the crowd, and imparted merriment to the passers-by. People stopped in the Rue St. Antoine, in front of St. Paul's, to look through the carriage-window,—the orange flowers trembling on Cosette's head. Then they returned to the Rue des Filles du Calvaire,—home. Marius, side by side with Cosette, ascended, triumphantly and radiantly, that staircase up which he had been dragged in a dying state. The beggars, collected before the gate and dividing the contents of their purses, blessed them. There were flowers everywhere, and the house was no less fragrant than the church: after the incense the rose. They fancied they could hear voices singing in infinitude; they had God in their hearts; destiny appeared to them like a ceiling of stars; they saw above their heads the flashing of the rising sun. Marius gazed at Cosette's charming bare arm and the pink things which could be vaguely seen through the lace of the stomacher, and Cosette, catching Marius's glance, blushed to the white of her eyes. A good many old friends of the Gillenormand family had been invited, and they thronged round Cosette, outvying one another in calling her Madame la Baronne. The officer, Théodule Gillenormand, now captain, had come from Chartres, where he was stationed, to be present at his cousin's marriage: Cosette did not recognize him. He, on his side, accustomed to be thought a pretty fellow by the women, remembered Cosette no more than any other.

"How right I was in not believing that story of the lancer!" Father Gillenormand said to himself aside.

Cosette had never been more affectionate to Jean Valjean, and she was in unison with Father Gillenormand; while he built up joy in aphorisms and maxims, she exhaled love and beauty like a perfume. Happiness wishes everybody to be happy. She found again in speaking to Jean Valjean inflections of her voice of the time when she was a little girl, and caressed him with a smile. A banquet had been prepared in the dining-room; an illumination à giorno is the necessary seasoning of a great joy, and mist and darkness are not accepted by the happy. They do not consent to be black: night, yes; darkness, no; and if there be no sun, one must be made. The dining-room was a furnace of gay things; in the centre, above the white glistening tables, hung a Venetian chandelier, with all sorts of colored birds, blue, violet, red, and green, perched among the candles; round the chandelier were girandoles, and on the walls were mirrors with three and four branches; glasses, crystal, plate, china, crockery, gold, and silver, all flashed and rejoiced. The spaces between the candelabra were filled up with bouquets, so that where there was not a light there was a flower. In the anteroom three violins and a flute played some of Haydn's quartettes. Jean Valjean had seated himself on a chair in the drawing-room, behind the door, which, being thrown back, almost concealed him. A few minutes before they sat down to table Cosette gave him a deep courtesy, while spreading out her wedding-dress with both hands, and with a tenderly mocking look asked him,—

"Father, are you satisfied?"

"Yes," said Jean Valjean, "I am satisfied."

"Well, then, laugh."

Jean Valjean began laughing. A few minutes later Basque came in to announce that dinner was on the table. The guests, preceded by M. Gillenormand, who gave his arm to Cosette, entered the dining-room, and collected round the table in the prescribed order. There was a large easy-chair on either side of the bride, one for M. Gillenormand, the other for Jean Valjean. M. Gillenormand seated himself, but the other chair remained empty. All looked round for Monsieur Fauchelevent, but he was no longer there, and M. Gillenormand hailed Basque:

"Do you know where M. Fauchelevent is?"

"Yes, sir, I do," Basque replied. "Monsieur Fauchelevent requested me to tell you, sir, that his hand pained him, and that he could not dine with M. le Baron and Madame la Baronne. He therefore begged to be excused, but would call to-morrow. He has just left."

This empty chair momentarily chilled the effusion of the wedding feast; but though M. Fauchelevent was absent M. Gillenormand was there, and the grandfather shone for two. He declared that M. Fauchelevent acted rightly in going to bed early if he were in pain, but that it was only a small hurt. This declaration was sufficient; besides, what is a dark corner in such a submersion of joy? Cosette and Marius were in one of those egotistic and blessed moments when people possess no other faculty than that of perceiving joy; and then M. Gillenormand had an idea, "By Jupiter! this chair is empty; come hither, Marius; your aunt, though she has a right to it, will permit you; this chair is for you; it is legal, and it is pretty,—Fortunatus by the side of Fortunata." The whole of the guests applauded. Marius took Jean Valjean's place by Cosette's side, and things were so arranged that Cosette, who had at first been saddened by the absence of Jean Valjean, ended by being pleased at it. From the moment when Marius was the substitute, Cosette would not have regretted God. She placed her little white-satin-slippered foot upon Marius's foot. When the easy-chair was occuppied, M. Fauchelevent was effaced, and nothing was wanting. Five minutes later all the guests were laughing from one end of the table to the other, with all the forgetfulness of humor. At dessert M. Gillenormand rose, with a glass of champagne in his hand, only half full, so that the trembling of ninety-two years might not upset it, and proposed the health of the new-married couple.

"You will not escape from two sermons," he exclaimed: "this morning you had the curé's, and this evening you will have grandpapa's. Listen to me, for I am going to give you some advice: Adore each other. I do not beat round the bush, but go straight to the point; be happy. There are no other sages in creation but the turtle-doves. Philosophers say, Moderate your joys; but I say, Throw the bridle on the neck of your joys. Love like fiends, be furious. The philosophers babble, and I should like to thrust their philosophy down their throats for them. Can we have too many perfumes, too many open rose-buds, too many singing nightingales, too many green leaves, and too much dawn in life? Can we love too much? Can we please one another too much? Take care, Estelle, you are too pretty! Take care, Némorin, you are too handsome! What jolly nonsense! Can people enchant each other, tease each other, and charm each other too much? Can they be too loving? Can they be too happy? Moderate your joys,—oh, stuff! Down with the philosophers, for wisdom is jubilation. Do you jubilate? Let us jubilate; are we happy because we are good, or are we good because we are happy? Is the Sancy diamond called the Sancy because it belonged to Harlay de Sancy, or because it weighs one hundred and six carats? I do not know; and life is full of such problems: the important thing is to have the Sancy and happiness. Let us be happy without quibbling. Let us blindly obey the sun. What is the sun? It is love; and when I say love, I mean woman. Ah, ah! woman is an omnipotence. Ask that demagogue, Marius, if he is not the slave of that little she-tyrant, Cosette, and willingly so, the coward? Woman! There is not a Robespierre who can stand; but woman reigns. I am now only a royalist of that royalty. What is Adam? The royalty of Eve. There is no '89 for Eve. There was the royal sceptre surmounted by the fleur-de-lys, there was the imperial sceptre surmounted by a globe, there was Charlemagne's sceptre of iron, and the sceptre of Louis the Great, which was of gold. The Revolution twisted them between its thumb and forefinger like straws. It is finished, it is broken, it lies on the ground,—there is no sceptre left. But just make a revolution against that little embroidered handkerchief which smells of patchouli! I should like to see you at it. Try it. Why is it solid? Because it is a rag. Ah! you are the nineteenth century. Well, what then? We were the eighteenth, and were as foolish as you. Do not suppose that you have made any tremendous change in the world because your gallant-trusser is called cholera-morbus, and your bourrée the cachucha. After all, woman must always be loved, and I defy you to get out of that. These she-devils are our angels. Yes, love, woman, and a kiss form a circle from which I defy you to issue, and for my own part I should be very glad to enter it again. Who among you has seen the star Venus, the great coquette of the abyss, the Celimène of ocean, rise in infinite space, appeasing everything below her, and looking at the waves like a woman? The ocean is a rude Alcestis; and yet, however much he may growl, when Venus appears he is forced to smile. That brute-beast submits, and we are all thus. Anger, tempest, thunder-bolts, foam up to the ceiling. A woman comes upon the stage, a star rises, and you crawl in the dust. Marius was fighting six months ago, and is marrying to-day, and that is well done. Yes, Marius, yes, Cosette, you are right. Exist bravely one for the other, make us burst with rage because we cannot do the same, and idolize each other. Take in both your beaks the little straws of felicity which lie on the ground, and make of them a nest for life. By Jove! to love, to be loved,—what a great miracle when a man is young! Do not suppose that you invented it. I too have dreamed, and thought, and sighed. I too have had a moonlit soul. Love is a child six thousand years of age, and has a right to a long white beard. Methuselah is a baby by the side of Cupid. Sixty centuries back man and woman got out of the scrape by loving. The devil, who is cunning, took to hating man; but man, who is more cunning still, took to loving woman. In this way he did himself more good than the devil did him harm. That trick was discovered simultaneously with the terrestrial paradise. My friends, the invention is old, but it is brand new. Take advantage of it; be Daphnis and Chloe while waiting till you are Baucis and Philemon. Manage so that when you are together you may want for nothing, and that Cosette may be the sun for Marius, and Marius the universe for Cosette. Cosette, let your fine weather be your husband's smiles. Marius, let your wife's tears be the rain, and mind that it never does rain in your household. You have drawn the good number in the lottery, love in the sacrament. You have the prize number, so keep it carefully under lock and key. Do not squander it. Adore each other, and a fig for the rest. Believe what I tell you, then, for it is good sense, and good sense cannot deceive. Be to one another a religion, for each man has his own way of adoring God. Saperlotte! the best way of adoring God is to love one's wife. I love you! that is my catechism; and whoever loves is orthodox. The oath of Henri IV. places sanctity between guttling and intoxication. Ventre Saint Gris! I do not belong to the religion of that oath, for woman is forgotten in it, and that surprises me on the part of Henri IV.'s oath. My friends, long live woman! I am old, so people say; but it is amazing how disposed I feel to be young. I should like to go and listen to the bagpipes in the woods. These children, who succeed in being beautiful and satisfied, intoxicate me. I am quite willing to marry if anybody will have me. It is impossible to imagine that God has made us for anything else than this,—to idolize, to purr, to strut, to be a pigeon, to be a cock, to caress our lovers from morning till night, to admire ourselves in our little wife, to be proud, to be triumphant, and to swell. Such is the object of life. That, without offence, is what we thought in our time, when we were young men. Ah! vertu-bamboche! what charming women there were in those days! what ducks! I made my ravages among them. Then love each other. If men and women did not love, I really do not see what use there would be in having a spring. And for my part, I would pray the good God to lock up all the fine things he shows us and take them back from us, and to return to his box the flowers, the birds, and the pretty girls. My children, receive an old man's blessing."

The evening was lively, gay, and pleasant; the sovereign good-humor of the grandfather gave the tone to the whole festivity, and each was regulated by this almost centenary heartiness. There was a little dancing and a good deal of laughter; it was a merry wedding, to which that worthy old fellow "Once on a time" might have been invited; however, he was present in the person of Father Gillenormand. There was a tumult and then a silence; the married couple disappeared. A little after midnight the Gillenormand mansion became a temple. Here we stop, for an angel stands on the threshold of wedding-nights, smiling, and with finger on lip; the mind becomes contemplative before this sanctuary in which the celebration of love is held. There must be rays of light above such houses, and the joy which they contain must pass through the walls in brilliancy, and vaguely irradiate the darkness. It is impossible for this sacred and fatal festival not to send a celestial radiance to infinitude. Love is the sublime crucible in which the fusion of man and woman takes place; the one being, the triple being, the final being, the human trinity issue from it. This birth of two souls in one must have emotion for the shadows. The lover is the priest, and the transported virgin feels an awe. A portion of this joy ascends to God. When there is really marriage, that is to say, when there is love, the ideal is mingled with it, and a nuptial couch forms in the darkness a corner of the dawn. If it was given to the mental eye to perceive the formidable and charming visions of higher life, it is probable that it would see the forms of night, the unknown winged beings, the blue wayfarers of the invisible, bending down round the luminous house, satisfied and blessing, pointing out to each other the virgin bride, who is gently startled, and having the reflection of human felicity on their divine countenances. If, at this supreme hour, the pair, dazzled with pleasure, and who believe themselves alone, were to listen, they would hear in their chamber a confused rustling of wings, for perfect happiness implies the guarantee of angels. This little obscure alcove has an entire heaven for its ceiling. When two mouths, which have become sacred by love, approach each other in order to create, it is impossible but that there is a tremor in the immense mystery of the stars above this ineffable kiss. These felicities are the real ones, there is no joy beyond their joys; love is the sole ecstasy, and all the rest weeps. To love or to have loved is sufficient; ask nothing more after that. There is no other pearl to be found in the dark folds of life, for love is a consummation.


CHAPTER II.

THE OBSCURITY WHICH A REVELATION MAY CONTAIN.

Marius was overwhelmed; the sort of estrangement which he had ever felt for the man with whom he saw Cosette was henceforth explained. There was in this person something enigmatic, against which his instinct warned him. This enigma was the most hideous of shames, the galleys. This M. Fauchelevent was Jean Valjean the convict. To find suddenly such a secret in the midst of his happiness is like discovering a scorpion in a turtle-dove's nest. Was the happiness of Marius and Cosette in future condensed to this proximity? Was it an accomplished fact? Did the acceptance of this man form part of the consummated marriage? Could nothing else be done? Had Marius also married the convict? Although a man may be crowned with light and joy, though he be enjoying the grand hour of life's purple, happy love, such shocks would compel even the archangel in his ecstasy, even the demi-god in his glory, to shudder.

As ever happens in sudden transformation-scenes of this nature, Marius asked himself whether he ought not to reproach himself? Had he failed in divination? Had he been deficient in prudence? Had he voluntarily been headstrong? Slightly so, perhaps. Had he entered upon this love-adventure, which resulted in his marriage with Cosette, without taking sufficient precaution to throw light upon the surroundings? He verified,—it is thus, by a series of verifications of ourselves on ourselves, that life is gradually corrected,—he verified, we say, the visionary and chimerical side of his nature, a sort of internal cloud peculiar to many organizations, and which in the paroxysms of passion and grief expands, as the temperature of the soul changes, and invades the entire man to such an extent that he merely becomes a conscience enveloped in a fog. We have more than once indicated this characteristic element in Marius's individuality. He remembered that during the intoxication of his love in the Rue Plumet, during those six or seven ecstatic weeks, he had not even spoken to Cosette about the drama in the Gorbeau hovel, during which the victim was so strangely silent both in the struggle and eventual escape. How was it that he had not spoken to Cosette about it, and yet it was so close and so frightful? How was it that he had not even mentioned the Thénardiers, and especially on the day when he met Éponine? He found almost a difficulty in explaining to himself now his silence at that period, but he was able to account for it. He remembered his confusion, his intoxication for Cosette, his love absorbing everything, the carrying off of one by the other into the ideal world, and perhaps, too, as the imperceptible amount of reason mingled with that violent and charming state of the mind, a vague and dull instinct to hide and efface from his memory that formidable adventure with which he feared contact, in which he wished to play no part, from which he stood aloof, and of which he could not be narrator or witness without being an accuser. Moreover, these few weeks had been a lightning flash; he had not had time for anything except to love. In short, when all was revolved, and everything examined, supposing that he had described the Gorbeau trap to Cosette, had mentioned the Thénardiers to her, what would have been the consequence, even if he had discovered that Jean Valjean was a convict; would that have changed him, Marius, or his Cosette? Would he have drawn back? Would he have loved her less? Would he have refused to marry her? No. Would it have made any change in what had happened? No. There was nothing, therefore, to regret, nothing to reproach, and all was well. There is a God for those drunkards who are called lovers, and Marius had blindly followed the road which he had selected with his eyes open. Love had bandaged his eyes to lead him whither? To paradise.

But this paradise was henceforth complicated by an infernal proximity, and the old estrangement of Marius for this man, for this Fauchelevent who had become Jean Valjean, was at present mingled with horror; but in this horror, let us say it, there was some pity, and even a certain degree of surprise. This robber, this relapsed robber, had given up a deposit, and what deposit? Six hundred thousand francs. He alone held the secret of that deposit, he could have kept it all, but he gave it all up. Moreover, he had revealed his situation of his own accord, nothing compelled him to do so; and if he, Marius, knew who he was it was through himself. There was in this confession more than the acceptance of humiliation; there was the acceptance of peril. For a condemned man a mask is not a mask but a shelter, and he had renounced that shelter. A false name is a security, and he had thrown away that false name. He, the galley-slave, could conceal himself forever in an honest family, and he had resisted that temptation, and for what motive? Through scruples of conscience. He had explained himself with the irresistible accent of truth. In short, whoever this Jean Valjean might be, his was incontestably an awakened conscience. Some mysterious rehabilitation had been begun, and according to all appearances scruples had been master of this man for a long time past. Such attacks of justice and honesty are not peculiar to vulgar natures, and an awakening of the conscience is greatness of soul. Jean Valjean was sincere; and this sincerity, visible, palpable, irrefragable, and evident in the grief which it caused him, rendered his statements valuable, and gave authority to all that this man said. Here, for Marius, was a strange inversion of situations. What issued from M. Fauchelevent? Distrust. What was disengaged from Jean Valjean? Confidence. In the mysterious balance-sheet of this Jean Valjean which Marius mentally drew up, he verified the credit, he verified the debit, and tried to arrive at a balance. But all this was as in a storm, Marius striving to form a distinct idea of this man, and pursuing Jean Valjean, so to speak, to the bottom of his thoughts, lost him, and found him again in a fatal mist.

The honest restoration of the trust-money and the probity of the confession were good, and formed as it were a break in the cloud; but then the cloud became black again. However confused Marius's reminiscences might be, some shadows still returned to him. What, after all, was that adventure in the Jondrette garret? Why, on the arrival of the police, did that man, instead of complaining, escape? Here Marius found the answer,—because this man was a convict who had broken his ban. Another question, Why did this man come to the barricade? For at present Marius distinctly saw again that recollection, which reappeared in his emotions like sympathetic ink before the fire. This man was at the barricade and did not fight; what did he want there? Before this question a spectre rose and gave the answer,—Javert. Marius perfectly remembered now the mournful vision of Jean Valjean dragging the bound Javert out of the barricade, and heard again behind the angle of the little Mondétour Lane the frightful pistol-shot. There was probably a hatred between this spy and this galley-slave, and one annoyed the other. Jean Valjean went to the barricade to revenge himself; he arrived late, and was probably aware that Javert was a prisoner there. Corsican Vendetta has penetrated certain lower strata of society, and is the law with them; it is so simple that it does not astonish minds which have half returned to virtue, and their hearts are so constituted that a criminal, when on the path of repentance, may be scrupulous as to a robbery and not so as to a vengeance. Jean Valjean had killed Javert, or at least that seemed evident. The last question of all admitted of no reply, and this question Marius felt like a pair of pincers. How was it that the existence of Jean Valjean had so long brushed against that of Cosette? What was this gloomy sport of Providence which had brought this man and this child in contact? Are there chains for two forged in heaven, and does God take pleasure in coupling the angel with the demon? A crime and an innocence can, then, be chamber companions in the mysterious hulks of misery? In that defile of condemned men which is called human destiny, two foreheads may pass along side by side, one simple, the other formidable,—one all bathed in the divine whiteness of dawn, the other eternally branded? Who can have determined this inexplicable approximation? In what way, in consequence of what prodigy, could a community of life have been established between this celestial child and this condemned old man? Who could have attached the lamb to the wolf, and even more incomprehensible still, the wolf to the lamb? For the wolf loved the lamb, the ferocious being adored the weak being, and for nine years the angel had leaned on the monster for support. The childhood and maidenhood of Cosette and her virgin growth toward life and light had been protected by this deformed devotion. Here questions exfoliated themselves, if we may employ the expression, into countless enigmas; abysses opened at the bottom of abysses, and Marius could no longer bend over Jean Valjean without feeling a dizziness: what could this man-precipice be? The old genesiacal symbols are eternal: in human society, such as it now exists until a greater light shall change it, there are ever two men,—one superior, the other subterranean; the one who holds to good is Abel, the one who holds to bad is Cain. What was this tender Cain? What was this bandit religiously absorbed in the adoration of a virgin, watching over her, bringing her up, guarding her, dignifying her, and though himself impure, surrounding her with purity? What was this cloaca which had venerated this innocence so greatly as not to leave a spot upon it? What was this Valjean carrying on the education of Cosette? What was this figure of darkness, whose sole care it was to preserve from every shadow and every cloud the rising of a star?

That was Jean Valjean's secret; that was also God's secret, and Marius recoiled before this double secret. The one, to some extent, reassured him about the other, for God was as visible in this adventure as was Jean Valjean. God has his instruments, and employs whom he likes as tool, and is not responsible to him. Do we know how God sets to work? Jean Valjean had labored on Cosette, and had to some extent formed her mind; that was incontestable. Well, what then? The workman was horrible, but the work was admirable, and God produces his miracles as he thinks proper. He had constructed that charming Cosette, and employed Jean Valjean on the job, and it had pleased him to choose this strange assistant. What explanation have we to ask of him? Is it the first time that manure has helped spring to produce the rose? Marius gave himself these answers, and declared to himself that they were good. On all the points which we have indicated he had not dared to press Jean Valjean, though he did not confess to himself that he dared not. He adored Cosette, he possessed Cosette; Cosette was splendidly pure, and that was sufficient for him. What enlightenment did he require when Cosette was a light? Does light need illumination? He had everything; what more could he desire? Is not everything enough? Jean Valjean's personal affairs in no way concerned him, and in bending down over the fatal shadow of this wretched man he clung to his solemn declaration, "I am nothing to Cosette; ten years ago I did not know that she existed." Jean Valjean was a passer-by; he had said so himself. Well, then, he passed, and whoever he might be, his part was played out. Henceforth Marius would have to perform the functions of Providence toward Cosette; she had found again in ether her equal, her lover, her husband, her celestial male. In flying away, Cosette, winged and transfigured, left behind her on earth her empty and hideous chrysalis, Jean Valjean. In whatever circle of ideas Marius might turn, he always came back to a certain horror of Jean Valjean; a sacred horror, perhaps, for, as we have stated, he felt a quid divinum in this man. But though it was so, and whatever extenuating circumstances he might seek, he was always compelled to fall back on this: he was a convict, that is to say, a being who has not even a place on the social ladder, being beneath the lowest rung. After the last of men comes the convict, who is no longer, so to speak, in the likeness of his fellow-men. The law has deprived him of the entire amount of humanity which it can strip off a man. Marius, in penal matters, democrat though he was, was still of the inexorable system, and he entertained all the ideas of the law about those whom the law strikes. He had not yet made every progress, we are forced to say; he had not yet learned to distinguish between what is written by man and what is written by God,—between the law and the right. He had examined and weighed the claim which man sets up to dispose of the irrevocable, the irreparable, and the word vindicta was not repulsive to him. He considered it simple that certain breaches of the written law should be followed by eternal penalties, and he accepted social condemnation as a civilizing process. He was still at this point, though infallibly certain to advance at a later date, for his nature was good, and entirely composed of latent progress.

In this medium of ideas Jean Valjean appeared to him deformed and repelling, for he was the punished man, the convict. This word was to him like the sound of the trumpet of the last Judgment, and after regarding Jean Valjean for a long time his last gesture was to turn away his head—vade retro. Marius,—we must recognize the fact and lay a stress on it,—while questioning Jean Valjean to such an extent that Jean Valjean himself said, "You are shriving me," had not, however, asked him two or three important questions. It was not that they had not presented themselves to his mind, but he had been afraid of them. The Jondrette garret? The barricade? Javert? Who knew where the revelations might have stopped? Jean Valjean did not seem the man to recoil, and who knows whether Marius, after urging him on, might not have wished to check him? In certain supreme conjunctures has it not happened to all of us that after asking a question we have stopped our ears in order not to hear the answer? A man is specially guilty of such an act of cowardice when he is in love. It is not wise to drive sinister situations into a corner, especially when the indissoluble side of our own life is fatally mixed up with them. What a frightful light might issue from Jean Valjean's desperate explanations, and who knows whether that hideous brightness might not have been reflected on Cosette? Who knows whether a sort of infernal gleam might not have remained on that angel's brow? Fatality knows such complications, in which innocence itself is branded with crime by the fatal law of coloring reflections, and the purest faces may retain forever the impression of a horrible vicinity. Whether rightly or wrongly, Marius was terrified, for he already knew too much, and he tried rather to deafen than to enlighten himself. He wildly bore off Cosette in his arms, closing his eyes upon Jean Valjean. This man belonged to the night, the living and terrible night; how could he dare to seek its foundation? It is a horrible thing to question the shadow, for who knows what it will answer? The dawn might be eternally blackened by it. In this state of mind it was a crushing perplexity for Marius to think that henceforth this man would have any contact with Cosette; and he now almost reproached himself for not having asked these formidable questions before which he had recoiled, and from which an implacable and definitive decision might have issued. He considered himself too kind, too gentle, and, let us say it, too weak; and the weakness had led him to make a fatal concession. He had allowed himself to be affected, and had done wrong. He ought simply and purely to have rejected Jean Valjean. Jean Valjean was an incendiary, and he ought to have freed his house from the presence of this man. He was angry with himself; he was angry with that whirlwind of emotions which had deafened, blinded, and carried him away. He was dissatisfied with himself.

What was he to do now? The visits of Jean Valjean were most deeply repulsive to him. Of what use was it that this man should come to his house? What did he want here? Here he refused to investigate the matter; he refused to study, and he was unwilling to probe his own heart. He had promised; he had allowed himself to be drawn into a promise. Jean Valjean held that promise, and he must keep his word even with a convict,—above all with a convict. Still, his first duty was toward Cosette. On the whole, a repulsion, which overcame everything else, caused him a loathing. Marius confusedly revolved all these ideas in his mind, passing from one to the other, and shaken by all. Hence arose a deep trouble which it was not easy to conceal from Cosette; but love is a talent, and Marius succeeded in doing it. However, he asked, without any apparent motive, some questions of Cosette, who was as candid as a dove is white, and suspected nothing. He spoke to her of her childhood and her youth, and he convinced himself more and more that this convict had been to Cosette as good, paternal, and respectful as a man can be. Everything which Marius had imagined and supposed, he found to be real: this sinister nettle had loved and protected this lily.


BOOK VIII.

TWILIGHT DECLINES.


CHAPTER II.

OTHER BACKWARD STEPS.

The next day Jean Valjean came at the same hour, and Cosette asked him no questions, was no longer astonished, no longer exclaimed that it was cold, no longer alluded to the drawing-room; she avoided saying either father or Monsieur Jean. She allowed herself to be called Madame; there was only a diminution of her delight perceptible, and she would have been sad, had sorrow been possible. It is probable that she had held with Marius one of those conversations in which the beloved man says what he wishes, explains nothing, and satisfies the beloved woman; for the curiosity of lovers does not extend far beyond their love. The basement room had been furbished up a little; Basque had suppressed the bottles, and Nicolette the spiders. Every following day brought Jean Valjean back at the same hour; he came daily, as he had not the strength to take Marius's permission otherwise than literally. Marius arranged so as to be absent at the hour when Jean Valjean came, and the house grew accustomed to M. Fauchelevent's new mode of behaving. Toussaint helped in it; "My master was always so," she repeated. The grandfather issued this decree, "He is an original," and everything was said. Moreover, at the age of ninety no connection is possible; everything is juxtaposition, and a new-comer is in the way; there is no place for him, for habits are unalterably formed. M. Fauchelevent, M. Tranchelevent,—Father Gillenormand desired nothing better than to get rid of "that gentleman," and added, "Nothing is more common than such originals. They do all sorts of strange things without any motive. The Marquis de Canoples did worse, for he bought a palace in order to live in the garret."

No one caught a glimpse of the sinister reality, and in feet who could have divined such a thing? There are marshes like this in India: the water seems extraordinary, inexplicable, rippling when there is no breeze, and agitated when it ought to be calm. People look at the surface of this ebullition which has no cause, and do not suspect the hydra dragging itself along at the bottom. Many men have in this way a secret monster, an evil which they nourish, a dragon that gnaws them, a despair that dwells in their night. Such a man resembles others, comes and goes, and no one knows that he has within him a frightful parasitic pain with a thousand teeth, which dwells in the wretch and kills him. They do not know that this man is a gulf; he is stagnant but deep. From time to time a trouble which no one understands is produced on his surface; a mysterious ripple forms, then fades away, then reappears; a bubble rises and bursts. It is a slight thing, but it is terrible, for it is the respiration of the unknown boast. Certain strange habits, such as arriving at the hour when others go away, hiding one's self when others show themselves, wearing on all occasions what may be called the wall-colored cloak, seeking the solitary walk, preferring the deserted street, not mixing in conversation, avoiding crowds and festivities, appearing to be comfortably off and living poorly, having, rich though one is, one's key in one's pocket and one's candle in the porter's lodge, entering by the small door and going up the back stairs,—all these insignificant singularities, ripples, air-bubbles, and fugitive marks on the surface, frequently come from a formidable depth.

Several weeks passed thus; a new life gradually seized on Cosette,—the relations which marriage creates, visits, the management of the household, and pleasures, that great business. The pleasures of Cosette were not costly; they consisted in only one, being with Marius. To go out with him, remain at home with him, was the great occupation of her life. It was for them an ever novel joy to go out arm in arm, in the sunshine, in the open streets, without hiding themselves, in the face of everybody, both alone. Cosette had one vexation: Toussaint could not agree with Nicolette (for the welding of the two old maids was impossible), and left. The grandfather was quite well; Marius had a few briefs now and then; Aunt Gillenormand peacefully lived with the married pair that lateral life which sufficed her, and Jean Valjean came daily. The Madame and the Monsieur Jean, however, made him different to Cosette, and the care he had himself taken to detach himself from her succeeded. She was more and more gay, and less and less affectionate; and yet she loved him dearly still, and he felt it One day she suddenly said to him, "You were my father, you are no longer my father; you were my uncle, you are no longer my uncle; you were Monsieur Fauchelevent, and are now Jean. Who are you, then? I do not like all this. If I did not know you to be so good, I should be afraid of you." He still lived in the Rue de l'Homme Armé, as he could not resolve to remove from the quarter in which Cosette lived. At first he stayed only a few minutes with Cosette, and then went away; but by degrees he grew into the habit of making his visits longer. It might be said that he took advantage of the lengthening days; he arrived sooner and went away later. One day the word "father" slipped over Cosette's lips, and a gleam of joy lit up Jean Valjean's old solemn face, but he chided her: "Say Jean."

"Ah, that is true," she replied, with a burst of laughter, "Monsieur Jean."

"That is right," he said; and he turned away that she might not see the tears in his eyes.


CHAPTER II.

THE LAST FLUTTERINGS OF THE LAMP WITHOUT OIL.

One day Jean Valjean went down his staircase, took three steps in the street, sat down upon a post, the same one on which Gavroche had found him sitting in thought on the night of June 5; he stayed there a few minutes, and then went up again. This was the last oscillation of the pendulum; the next day he did not leave his room; the next to that he did not leave his bed. The porter's wife, who prepared his poor meals for him, some cabbage or a few potatoes and a little bacon, looked at the brown earthenware plate and exclaimed,—

"Why, poor dear man, you ate nothing yesterday!"

"Yes, I did," Jean Valjean answered.

"The plate is quite full."

"Look at the water-jug: it is empty."

"That proves you have drunk, but does not prove that you have eaten."

"Well," said Jean Valjean, "suppose that I only felt hungry for water?"

"That is called thirst, and if a man does not eat at the same time it is called fever."

"I will eat to-morrow."

"Or on Trinity Sunday. Why not to-day? Who-ever ever thought of saying, I will eat to-morrow? To leave my plate without touching it; my rashers were so good."

Jean Valjean took the old woman's hand.

"I promise you to eat them," he said, in his gentle voice.

"I am not pleased with you," the woman replied.

Jean Valjean never saw any other human creature but this good woman: there are in Paris streets through which people never pass, and houses which people never enter, and he lived in one of those streets and one of those houses. During the time when he still went out he had bought at a brazier's for a few sous a small copper crucifix, which he suspended from a nail opposite his bed; that gibbet is ever good to look on. A week passed thus, and Jean Valjean still remained in bed. The porter's wife said to her husband, "The old gentleman upstairs does not get up; he does not eat, and he will not last long. He has a sorrow, and no one will get it out of my head but that his daughter has made a bad match."

The porter replied, with the accent of marital sovereignty,—

"If he is rich, he can have a doctor; if he is not rich, he can't. If he has no doctor, he will die."

"And if he has one?"

"He will die," said the porter.

The porter's wife began digging up with an old knife the grass between what she called her pavement, and while doing so grumbled,—

"It's a pity—an old man who is so tidy. He is as white as a pullet."

She saw a doctor belonging to the quarter passing along the bottom of the street, and took upon herself to ask him to go up.

"It's on the second floor," she said; "you will only have to go in, for, as the old gentleman no longer leaves his bed, the key is always in the door."

The physician saw Jean Valjean and spoke to him: when he came down again the porter's wife was waiting for him.

"Well, doctor?"

"He is very ill."

"What is the matter with him?"

"Everything and nothing. He is a man who, from all appearances, has lost a beloved person. People die of that."

"What did he say to you?"

"He told me that he was quite well."

"Will you call again, doctor?"

"Yes," the physician replied, "but some one beside me ought to come too."