Kitobni o'qish: «Les Misérables, v. 1», sahifa 2

With time these impressions were attenuated, and perhaps effaced. Still it was noticed that from this period the Bishop avoided crossing the execution square.

M. Myriel might be called at any hour to the bedside of the sick and the dying. He was not ignorant that his greatest duty and greatest labor lay there. Widowed or orphaned families had no occasion to send for him, for he came of himself. He had the art of sitting down and holding his tongue for hours by the side of a man who had lost the wife he loved, or of a mother bereaved of her child. As he knew the time to be silent, he also knew the time to speak. What an admirable consoler he was! he did not try to efface grief by oblivion, but to aggrandize and dignify it by hope. He would say: "Take care of the way in which you turn to the dead. Do not think of that which perishes. Look fixedly, and you will perceive the living light of your beloved dead in heaven." He knew that belief is healthy, and he sought to counsel and calm the desperate man by pointing out to him the resigned man, and to transform the grief that gazes at a grave by showing it the grief that looks at a star.

CHAPTER V
MONSEIGNEUR'S CASSOCKS LAST TOO LONG

M. Myriel's domestic life was full of the same thoughts as his public life. To any one who could inspect it closely, the voluntary poverty in which the Bishop lived would have been a solemn and charming spectacle. Like all old men, and like most thinkers, he slept little, but that short sleep was deep. In the morning he remained in contemplation for an hour, and then read mass either at the cathedral or in his house. Mass over, he breakfasted on rye bread dipped in the milk of his own cows. Then he set to work.

A bishop is a very busy man. He must daily receive the secretary to the bishopric, who is generally a canon, and almost every day his grand vicars. He has congregations to control, permissions to grant, a whole ecclesiastical library to examine, in the shape of diocesan catechisms, books of hours, etc.; mandates to write, sermons to authorize, curés and mayors to reconcile, a clerical correspondence, an administrative correspondence, on one side the State, on the other the Holy See; in a word, a thousand tasks. The time which these thousand tasks, his offices, and his breviary left him, he gave first to the needy, the sick, and the afflicted; the time which the afflicted, the sick, and the needy left him he gave to work. Sometimes he hoed in his garden, at others he read and wrote. He had only one name for both sorts of labor, he called them gardening. "The mind is a garden," he would say.

Toward mid-day, when the weather was fine, he went out and walked in the country or the town, frequently entering the cottages. He could be seen walking alone in deep thought, looking down, leaning on his long cane, dressed in his violet wadded and warm great coat, with his violet stockings thrust into clumsy shoes, and wearing his flat hat, through each corner of which were passed three golden acorns as tassels. It was a festival wherever he appeared, it seemed as if his passing had something warming and luminous about it; old men and children came to the door to greet the Bishop as they did the sun. He blessed them and they blessed him, and his house was pointed out to anybody who was in want of anything. Now and then he stopped, spoke to the little boys and girls, and smiled on their mothers. He visited the poor so long as he had any money; when he had none he visited the rich. As he made his cassocks last a long time, and he did not wish the fact to be noticed, he never went into town save in his wadded violet coat. This was rather tiresome in summer.

On returning home he dined. The dinner resembled the breakfast. At half-past eight in the evening he supped with his sister, Madame Magloire standing behind them and waiting on them. Nothing could be more frugal than this meal; but if the Bishop had a curé to supper, Madame Magloire would take advantage of it to serve Monseigneur with some excellent fish from the lake, or famous game from the mountain. Every curé was the excuse for a good meal, and the Bishop held his tongue. On other occasions his repast only consisted of vegetables boiled in water and soup made with oil. Hence it was said in the town: "When the Bishop does not fare like a curé he fares like a trappist."

After supper he conversed for half an hour with Mlle. Baptistine and Madame Magloire; then he returned to his room and began writing again, either on loose leaves or on the margin of some folio. He was well read, and a bit of a savant, and has left five or six curious MSS. on theological subjects, among others a dissertation on the verse from Genesis, "In the beginning the Spirit of God moved upon the face of the waters." He compared this verse with three texts, – the Arabic, which says, "The winds of God breathed;" Flavius Josephus, who said, "A wind from on high fell upon the earth;" and lastly the Chaldaic of Onkelos, "A wind coming from God breathed on the face of the waters." In another dissertation he examines the works of Hugo, Bishop of Ptolemaïs, great-grand-uncle of him who writes this book, and he proves that to this bishop must be attributed the various opuscules published in the last century under the pseudonym of Barleycourt. At times, in the midst of his reading, no matter what book he held in his hands, he would suddenly fall into a deep meditation, from which he only emerged to write a few lines on the pages of the book. These lines have frequently no connection with the book that contains them. We have before us a note written by him on the margin of a quarto entitled, "Correspondence of Lord Germain with Generals Clinton and Cornwallis, and the Admirals of the American Station. Versailles, Prinçot; and Paris, Pissot, Quai des Augustins." Here is the note.

"O thou who art! Ecclesiastes calls you Omnipotence; the Maccabees call you Creator; the Epistle to the Ephesians calls you Liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; St. John calls you Light; the Book of Kings calls you Lord; Exodus calls you Providence; Leviticus, Holiness; Esdras, Justice; Creation calls you God; man calls you the Father; but Solomon calls you Mercy, and that is the fairest of all your names."

About nine o'clock the two females withdrew and went up to their bed-rooms on the first floor, leaving him alone till morning on the ground floor. Here it is necessary that we should give an exact idea of the Bishop's residence.

CHAPTER VI
BY WHOM THE HOUSE WAS GUARDED

The house the Bishop resided in consisted, as we have said, of a ground floor and one above it, three rooms on the ground, three bed-rooms on the first floor, and above them a store-room. Behind the house was a quarter of an acre of garden. The two females occupied the first floor, and the Bishop lodged below. The first room, which opened on the street, served him as dining-room, the second as bed-room, the third as oratory. You could not get out of the oratory without passing through the bed-room, or out of the bed-room without passing through the sitting-room. At the end of the oratory was a closed alcove with a bed, for any one who stayed the night, and the Bishop offered this bed to country curés whom business or the calls of their parish brought to D – .

The hospital surgery, a small building added to the house and built on a part of the garden, had been transformed into kitchen and cellar. There was also in the garden a stable, which had been the old hospital kitchen, and in which the Bishop kept two cows. Whatever the quantity of milk they yielded, he invariably sent one half every morning to the hospital patients. "I am paying my tithes," he was wont to say.

His room was rather spacious, and very difficult to heat in the cold weather. As wood is excessively dear at D – , he hit on the idea of partitioning off with planks a portion of the cow-house. Here he spent his evenings during the great frosts, and called it his "winter drawing-room." In this room, as in the dining-room, there was no other furniture but a square deal table and four straw chairs. The dining-room was also adorned with an old buffet stained to imitate rosewood. The Bishop had made the altar which decorated his oratory out of a similar buffet, suitably covered with white cloths and imitation lace. His rich penitents and the religious ladies of D – had often subscribed to pay for a handsome new altar for Monseigneur's oratory; each time he took the money and gave it to the poor. "The finest of all altars," he would say, "is the soul of an unhappy man who is consoled and thanks God."

There were in his oratory two straw priedieus, and an arm-chair, also of straw, in his bed-room. When he by chance received seven or eight persons at the same time, the Prefect, the General, the staff of the regiment quartered in the town, or some pupils of the Lower Seminary, it was necessary to fetch the chairs from the winter drawing-room, the priedieus from the oratory, and the easy chair from the bed-room: in this way as many as eleven seats could be collected for the visitors. At each new visit a room was unfurnished. It happened at times that there would be twelve; in such a case the Bishop concealed the embarrassing nature of the situation by standing before the chimney if it were winter, or walking up and down the room were it summer.

There was also another chair in the alcove, but it was half robbed of the straw, and had only three legs to stand on, so that it could only be used when resting against a wall. Mlle. Baptistine also had in her bed-room a very large settee of wood, which had once been gilt and covered with flowered chintz, but it had been necessary to raise this settee to the first floor through the window, owing to the narrowness of the stairs: and hence it could not be reckoned on in any emergency. It had been Mlle. Baptistine's ambition to buy drawing-room furniture of mahogany and covered with yellow Utrecht velvet, but this would have cost at least 500 francs, and seeing that she had only succeeded in saving for this object 42 francs 5 sous in five years, she gave up the idea. Besides, who is there that ever attains his ideal?

Nothing more simple can be imagined than the Bishop's bed-room. A long window opening on the garden; opposite the bed, an iron hospital bed with a canopy of green serge; in the shadow of the bed, behind a curtain, toilet articles, still revealing the old elegant habits of the man of fashion; two doors, one near the chimney leading to the oratory, the other near the library leading to the dining-room. The library was a large glass case full of books; the chimney of wood, painted to imitate marble, was habitually fireless; in the chimney were a pair of iron andirons ornamented with two vases, displaying garlands and grooves which had once been silvered, which was a species of episcopal luxury; over the chimney a crucifix of unsilvered copper fastened to threadbare black velvet, in a frame which had lost its gilding; near the window was a large table with an inkstand, loaded with irregularly arranged papers and heavy tomes; before the table the straw arm-chair; in front of the bed a priedieu borrowed from the oratory.

Two portraits, in oval frames, hung on the wall on either side of the bed. Small gilded inscriptions on the neutral tinted ground of the canvas by the side of the figures indicated that the portraits represented, one the Abbé de Chaliot, Bishop of St. Claude; the other the Abbé Tourteau, Vicar-general of Agde, and Abbé of Grand Champs, belonging to the Cistertian order in the diocese of Chartres. The Bishop, on succeeding to the hospital infirmary, found the pictures there and left them. They were priests, probably donors, – two motives for him to respect them. All he knew of the two personages was that they had been nominated by the King, the one to his bishopric, the other to his benefice, on the same day, April 27, 1785. Madame Magloire having unhooked the portraits to remove the dust, the Bishop found this circumstance recorded in faded ink on a small square of paper which time had turned yellow, and fastened by four wafers behind the portrait of the Abbé of Grand Champs.

He had at his window an antique curtain of heavy woollen stuff, which had grown so old that Madame Magloire, in order to avoid the expense of a new one, was obliged to make a large seam in the very middle of it. The seam formed a cross, and the Bishop often drew attention to it. "How pleasant that is," he would say. All the rooms in the house, ground floor and first floor, were white-washed, which is a barrack and hospital fashion. Still, some years later, Madame Magloire discovered, as we shall see further on, paintings under the white-washed paper, in Mlle. Baptistine's bed-room. The rooms were paved with red bricks which were washed every week, and there were straw mats in front of all the beds. This house, moreover, managed by two females, was exquisitely clean from top to bottom. This was the only luxury the Bishop allowed himself, for, as he said, "It takes nothing from the poor." We must allow, however, that of the old property there still remained six silver spoons and forks and a soup-ladle, which Madame Magloire daily saw with delight shining splendidly on the coarse white table-cloth. And as we are here depicting the Bishop of D – as he was, we must add that he had said, more than once, "I do not think I could give up eating with silver." To this plate must be added two heavy candlesticks of massive silver, which the Bishop inherited from a great-aunt. These branched candlesticks each held two wax candles, and usually figured on the Bishop's chimney. When he had any one to dinner, Madame Magloire lit the candles and placed the two candlesticks on the table. There was in the Bishop's bed-room, at the head of his bed, a small cupboard in the wall, in which Madame Magloire each night placed the plate and the large ladle. I am bound to add that the key was never taken out.

The garden, spoiled to some extent by the ugly buildings to which we have referred, was composed of four walks, radiating round a cesspool; another walk ran all round the garden close to the surrounding white wall. Between these walks were four box-bordered squares. In three of them Madame Magloire grew vegetables; in the fourth the Bishop had placed flowers; here and there were a few fruit-trees. Once Madame Magloire had said, with a sort of gentle malice, "Monseigneur, although you turn everything to use, here is an unemployed plot. It would be better to have lettuces there than bouquets." "Madame Magloire," the Bishop answered, "you are mistaken; the beautiful is as useful as the useful." He added, after a moment's silence, "More so, perhaps."

This square, composed of three or four borders, occupied the Bishop almost as much as his books did. He liked to spend an hour or two there, cutting, raking, and digging holes in which he placed seeds. He was not so hostile to insects as a gardener would have liked. However, he made no pretensions to botany; he was ignorant of groups and solidism; he did not make the slightest attempt to decide between Tournefort and the natural method; he was not a partisan either of Jussieu or Linnæus. He did not study plants, but he loved flowers. He greatly respected the professors, but he respected the ignorant even more; and without ever failing in this respect, he watered his borders every summer evening with a green-painted tin pot.

The house had not a single door that locked. The door of the dining-room, which, as we said, opened right on the cathedral square, had formerly been adorned with bolts and locks like a prison gate. The Bishop had all this iron removed, and the door was only hasped either night or day: the first passer-by, no matter the hour, had only to push it. At the outset the two females had been greatly alarmed by this never-closed door; but the Bishop said to them, "Have bolts placed on the doors of your rooms if you like." In the end they shared his confidence, or at least affected to do so: Madame Magloire alone was from time to time alarmed. As regards the Bishop, his idea is explained, or at least indicated, by these three lines, which he wrote on the margin of a Bible: "This is the distinction: the physician's doors must never be closed, the priest's door must always be open." On another book, entitled "Philosophy of Medical Science," he wrote this other note: "Am I not a physician like them? I also have my patients: in the first place, I have theirs, whom they call the sick, and then I have my own, whom I call the unhappy." Elsewhere he also wrote: "Do not ask the name of the man who seeks a bed from you, for it is before all the man whom his name embarrasses that needs an asylum."

It came about that a worthy curé – I forget whether it were he of Couloubroux or he of Pompierry – thought proper to ask him one day, probably at the instigation of Madame Magloire, whether Monseigneur was quite certain that he was not acting to some extent imprudently by leaving his door open day and night for any who liked to enter, and if he did not fear lest some misfortune might happen in a house so poorly guarded. The Bishop tapped his shoulder with gentle gravity, and said to him, "Nisi Dominus custodierit domum, in vanum vigilant qui custodiunt eam."

Then he spoke of something else. He was fond of saying too, "There is the Priest's bravery as well as that of the Colonel of Dragoons. The only thing is that ours must be quiet."

CHAPTER VII
CRAVATTE

Here naturally comes a fact which we must not omit, for it is one of those which will enable us to see what manner of man the Bishop of D – was. After the destruction of the band of Gaspard Bès, which had infested the gorges of Ollioules, Cravatte, one of his lieutenants, took refuge in the mountains. He concealed himself for a while with his brigands, the remnant of Bès' band, in the county of Nice, then went to Piedmont, and suddenly re-appeared in France, via Barcelonnette. He was seen first at Jauziers, and next at Tuiles; he concealed himself in the caverns of the Joug de l'Aigle, and descended thence on the hamlets and villages by the ravines of the Ubaye. He pushed on even as far as Embrun, entered the church one night and plundered the sacristy. His brigandage desolated the country, and the gendarmes were in vain placed on his track. He constantly escaped, and at times even offered resistance, for he was a bold scoundrel. In the midst of all this terror the Bishop arrived on his visitation, and the Mayor came to him and urged him to turn back. Cravatte held the mountain as far as Arche and beyond, and there was danger, even with an escort. It would be uselessly exposing three or four unhappy gendarmes.

"For that reason," said the Bishop, "I intend to go without escort."

"Can you mean it, Monseigneur?" the Mayor exclaimed.

"I mean it so fully that I absolutely refuse gendarmes, and intend to start in an hour."

"Monseigneur, you will not do that!"

"There is in the mountain," the Bishop continued, "a humble little parish, which I have not visited for three years. They are good friends of mine, and quiet and honest shepherds. They are the owners of one goat out of every thirty they guard; they make very pretty woollen ropes of different colors, and they play mountain airs on small six-holed flutes. They want to hear about heaven every now and then, and what would they think of a bishop who was afraid? What would they say if I did not go?"

"But, Monseigneur, the brigands."

"Ah," said the Bishop, "you are right; I may meet them. They too must want to hear about heaven."

"But this band is a flock of wolves."

"Monsieur Mayor, it may be that this is precisely the flock of which Christ has made me the shepherd. Who knows the ways of Providence?"

"Monseigneur, they will plunder you."

"I have nothing."

"They will kill you."

"A poor old priest who passes by, muttering his mummery? Nonsense, what good would that do them?"

"Oh, good gracious, if you were to meet them!"

"I would ask them for alms for my poor."

"Monseigneur, do not go. In Heaven's name do not, for you expose your life."

"My good sir," said the Bishop, "is that all? I am not in this world to save my life, but to save souls."

There was no help for it, and he set out only accompanied by a lad, who offered to act as his guide. His obstinacy created a sensation in the country, and caused considerable alarm. He would not take either his sister or Madame Magloire with him. He crossed the mountain on a mule, met nobody, and reached his good friends the goat-herds safe and sound. He remained with them a fortnight, preaching, administering the sacraments, teaching, and moralizing. When he was ready to start for home he resolved to sing a Te Deum pontifically, and spoke about it to the Curé. But what was to be done? There were no episcopal ornaments. All that could be placed at his disposal was a poor village sacristy, with a few old faded and pinchbeck covered chasubles.

"Pooh!" said the Bishop; "announce the Te Deum in your sermon for all that. It will come right in the end."

Inquiries were made in the surrounding churches: but all the magnificence of these united humble parishes would not have been sufficient decently to equip a cathedral chorister. While they were in this embarrassment a large chest was brought and left at the curacy for the Bishop by two strange horse-men, who started again at once. The chest was opened and found to contain a cope of cloth of gold, a mitre adorned with diamonds, an archiepiscopal cross, a magnificent crozier, and all the pontifical robes stolen a month back from the treasury of our Lady of Embrun. In the chest was a paper on which were written these words: "Cravatte to Monseigneur Welcome."

"Did I not tell you that it would be all right?" the Bishop said; then he added with a smile, "God sends an archbishop's cope to a man who is contented with a curé's surplice."

"Monseigneur," the Curé muttered, with a gentle shake of his head, "God – or the devil."

The Bishop looked fixedly at the Curé and repeated authoritatively, "God!"

When he returned to Chastelon, and all along the road, he was regarded curiously. He found at the Presbytery of that town Mlle. Baptistine and Madame Magloire waiting for him, and he said to his sister, "Well, was I right? The poor priest went among these poor mountaineers with empty hands, and returns with his hands full. I started only taking with me my confidence in Heaven, and I bring back the treasures of a cathedral."

The same evening before retiring he said too, "Never let us fear robbers or murderers. These are external and small dangers; let us fear ourselves; prejudices are the real robbers, vices the true murderers. The great dangers are within ourselves. Let us not trouble about what threatens our head or purse, and only think of what threatens our soul." Then, turning to his sister, he added, "Sister, a priest ought never to take precautions against his neighbor. What his neighbor does God permits, so let us confine ourselves to praying to God when we believe that a danger is impending over us. Let us pray, not for ourselves, but that our brother may not fall into error on our account."

Events, however, were rare in his existence. We relate those we know, but ordinarily he spent his life in always doing the same things at the same moment. A month of his year resembled an hour of his day. As to what became of the treasure of Embrun Cathedral, we should be greatly embarrassed if questioned on that head. There were many fine things, very tempting and famous to steal on behalf of the poor. Stolen they were already, one moiety of the adventure was accomplished: the only thing left to do was to change the direction of the robbery, and make it turn slightly towards the poor. Still, we affirm nothing on the subject; we merely mention that among the Bishop's papers a rather obscure note was found, which probably refers to this question, and was thus conceived: "The question is to know whether it ought to go to the cathedral or the hospital."