Kitobni o'qish: «Les Misérables, v. 1», sahifa 3

CHAPTER VIII
PHILOSOPHY AFTER DRINKING

The Senator, to whom we have already alluded, was a skilful man, who had made his way with a rectitude that paid no attention to all those things which constitute obstacles, and are called conscience, plighted word, right, and duty: he had gone straight to his object without once swerving from the line of his promotions and his interest. He was an ex-procureur, softened by success, anything but a wicked man, doing all the little services in his power for his sons, his sons-in-law, his relatives, and even his friends: he had selected the best opportunities, and the rest seemed to him something absurd. He was witty, and just sufficiently lettered to believe himself a disciple of Epicurus, while probably only a product of Pigault Lebrun. He was fond of laughing pleasantly at things infinite and eternal, and at the crotchets "of our worthy Bishop." He even laughed at them with amiable authority in M. Myriel's presence. On some semi-official occasion the Count – (this Senator) and M. Myriel met at the Prefect's table. At the dessert the Senator, who was merry but quite sober, said, —

"Come, Bishop, let us have a chat. A senator and a bishop can hardly meet without winking at each other, for we are two augurs, and I am about to make a confession to you. I have my system of philosophy."

"And you are right," the Bishop answered; "as you make your philosophy, so you must lie on it. You are on the bed of purple."

The Senator, thus encouraged, continued, – "Let us be candid."

"Decidedly."

"I declare to you," the Senator went on, "that the Marquis d'Argens, Pyrrho, Hobbes, and Naigeon are no impostors. I have in my library all my philosophers with gilt backs."

"Like yourself, Count," the Bishop interrupted him.

The Senator proceeded, —

"I hate Diderot; he is an ideologist, a declaimer, and a revolutionist, believing in his heart in Deity, and more bigoted than Voltaire. The latter ridiculed Needham, and was wrong, for Needham's eels prove that God is unnecessary. A drop of vinegar in a spoonful of flour supplies the fiat lux; suppose the drop larger, and the spoonful bigger, and you have the world. Man is the eel; then, of what use is the Eternal Father? My dear Bishop, the Jehovah hypothesis wearies me; it is only fitted to produce thin people who think hollow. Down with the great All which annoys me! Long live Zero, who leaves me at peace! Between ourselves, and in order to confess to my pastor, as is right and proper, I confess to you that I possess common sense. I am not wild about your Saviour, who continually preaches abnegation and sacrifice. It is advice offered by a miser to beggars. Abnegation, why? Sacrifice, for what object? I do not see that one wolf sacrifices itself to cause the happiness of another wolf. Let us, therefore, remain in nature. We are at the summit, so let us have the supreme philosophy. What is the use of being at the top, if you cannot see further than the end of other people's noses? Let us live gayly, for life is all in all. As for man having a future elsewhere, up there, down there, somewhere, I do not believe a syllable of it. Oh yes! recommend sacrifices and abnegation to me. I must take care of all I do. I must rack my brains about good and evil, justice and injustice, fas et nefas. Why so? because I shall have to give account for my actions. When? after my death. What a fine dream! after death! He will be a clever fellow who catches me. Just think of a lump of ashes seized by a shadowy hand. Let us speak the truth, we who are initiated and have raised the skirt of Isis; there is no good, no evil, but there is vegetation. Let us seek reality and go to the bottom; hang it all, we must scent the truth, dig into the ground for it and seize it. Then it offers you exquisite delights; then you become strong and laugh. I am square at the base, my dear Bishop, and human immortality is a thing which anybody who likes may listen to. Oh! what a charming prospect! What a fine billet Adam has! You are a soul, you will be an angel, and have blue wings on your shoulder-blades. Come, help me, is it not Tertullian who says that the blessed will go from one planet to the other? Very good; they will be the grasshoppers of the planets. And then they will see God; Ta, ta, ta. These paradises are all nonsense, and God is a monstrous fable. I would not say so in the Moniteur, of course, but I whisper it between friends, inter pocula. Sacrificing the earth for paradise is giving up the substance for the shadow. I am not such an ass as to be the dupe of the Infinite. I am nothing, my name is Count Nothing, Senator. Did I exist before my birth? no; shall I exist after my death? no. What am I? a little dust aggregated by an organism. What have I to do on this earth? I have the choice between suffering and enjoyment. To what will suffering lead me? to nothingness, but I shall have suffered. To what will enjoyment lead me? to nothingness, but I shall have enjoyed. My choice is made; a man must either eat or be eaten, and so I eat, for it is better to be the tooth than the grass. That is my wisdom; after which go on as I impel you; the grave-digger is there, the Pantheon for such as us, and all fall into the large hole. Finis, and total liquidation, that is the vanishing point Death is dead, take my word for it; and I laugh at the idea of any one present affirming the contrary. It is an invention of nurses, old Bogey for children, Jehovah for men. No, our morrow is night; behind the tomb there is nothing but equal nothings. You may have been Sardanapalus, you may have been St. Vincent de Paul: it all comes to the same – nothing. That is the truth, so live above all else; make use of your me, so long as you hold it. In truth, I tell you, my dear Bishop, I have my philosophy, and I have my philosophers, and I do not let myself be deluded by fables. After all, something must be offered persons who are down in the world, – the barefooted, the strugglers for existence and the wretched: and so they are offered pure legends – chimeras – the soul – immortality – paradise – the stars – to swallow. They chew that and put it on their dry bread. The man who has nothing has God, and that is something at any rate. I do not oppose it, but I keep M. Naigeon for myself; God is good for the plebs."

The Bishop clapped his hands.

"That is what I call speaking," he exclaimed. "Ah, what an excellent and truly wonderful thing this materialism is! it is not every man who wishes that can have it. Ah! when a man has reached that point, he is no longer a dupe; he does not let himself be stupidly exiled, like Cato; or stoned, like St. Stephen; or burnt, like Joan of Arc. Those who have succeeded in acquiring this materialism have the joy of feeling themselves irresponsible, and thinking that they can devour everything without anxiety, places, sinecures, power well or badly gained, dignities, lucrative tergiversations, useful treachery, folly, capitulations with their consciences, and that they will go down to the tomb after digesting it all properly. How agreeable this is! I am not referring to you, my dear Senator, still I cannot refrain from congratulating you. You great gentlemen have, as you say, a philosophy of your own, and for yourselves, exquisite, refined, accessible to the rich alone, good with any sauce, and admirably seasoning the joys of life. This philosophy is drawn from the profundities, and dug up by special searchers. But you are kind fellows, and think it no harm that belief in God should be the philosophy of the populace, much in the same way as a goose stuffed with chestnuts is the truffled turkey of the poor."

CHAPTER IX
THE BROTHER DESCRIBED BY THE SISTER

To give an idea of the domestic life of the Bishop of D – , and the manner in which these two saintly women subordinated their actions, their thoughts, even their feminine instincts, which were easily startled, to the habits and intentions of the Bishop, before he required to express them in words, we cannot do better than copy here a letter from Mlle Baptistine to the Viscountess de Boischevron, her friend of childhood. This letter is in our possession.

"D – , 16th Dec., 18 – .

"MY DEAR MADAME, – Not a day passes in which we do not talk about you. That is our general habit, but there is an extra reason at present. Just imagine that, in washing and dusting the ceilings and walls, Madame Magloire has made a discovery, and now our two rooms papered with old white-washed paper would not disgrace a chateau like yours. Madame Magloire has torn down all the paper, and there are things under it. My sitting-room, in which there was no furniture, and in which we used to hang up the linen to dry, is fifteen feet in height, eighteen wide, and has a ceiling which was once gilded, and rafters, as in your house. It was covered with canvas during the time this mansion was an hospital. But it is my bed-room, you should see; Madame Magloire has discovered, under at least ten layers of paper, paintings which, though not excellent, are endurable. There is Telemachus dubbed a knight by Minerva; and there he is again in the gardens: I forget their names, but where the Roman ladies only went for a single night. What can I tell you? I have Roman ladies (here an illegible word), and so on. Madame Magloire has got it all straight. This summer she intends to repair a little damage, re-varnish it all, and my bed-room will be a real museum. She has also found in a corner of the garret two consoles in the old fashion; they want twelve francs to regild them, but it is better to give that sum to the poor: besides, they are frightfully ugly, and I should prefer a round mahogany table.

"I am very happy, for my brother is so good; he gives all he has to the sick and the poor, and we are often greatly pressed. The country is hard in winter, and something must be done for those who are in want. We are almost lighted and warmed, and, as you can see, that is a great comfort. My brother has peculiar habits; when he does talk, he says 'that a bishop should be so.' Just imagine that the house door is never closed: any one who likes can come in, and is at once in my brother's presence. He fears nothing, not even night; and he says that is his way of showing his bravery. He does not wish me to feel alarmed for him, or for Madame Magloire to do so; he exposes himself to all dangers, and does not wish us to appear as if we even noticed it. We must understand him. He goes out in the rain, he wades through the water, and travels in winter. He is not afraid of the night, suspicious roads, or encounters. Last year he went all alone into a country of robbers, for he would not take us with him. He stayed away a whole fortnight, and folk thought him dead, but he came back all right, and said, 'Here's the way in which I was robbed,' and he opened a chest full of all the treasures of Embrun Cathedral, which the robbers had given him. That time I could not refrain from scolding him a little, but was careful only to speak when the wheels made a noise, so that no one could hear me.

"At first I said to myself; there is no danger that checks him, and he is terrible; but at present I have grown accustomed to it. I make Madame Magloire a sign not to annoy him, and he risks his life as he pleases. I carry off Magloire, go to my bed-room, pray for him, and fall asleep. I am tranquil because I know that if any harm happened to him it would be the death of me. I shall go to heaven with my brother and my bishop. Madame Magloire has had greater difficulty than myself in accustoming herself to what she calls his imprudence, but at present she has learned to put up with it. We both pray; we are terrified together, and fall asleep. If the Fiend were to enter the house no one would try to stop him, and after all what have we to fear in this house? There is always some one with us who is the stronger, the demon may pass by, but our Lord lives in it. That is enough for me, and my brother no longer requires to say a word to me. I understand him without his speaking, and we leave ourselves in the hands of Providence, for that is the way in which you must behave to a man who has grandeur in his soul.

"I have questioned my brother about the information you require concerning the De Faux family. You are aware that he knows everything, and what a memory he has, for he is still a good Royalist. It is really a very old Norman family belonging to the Generalty of Caen. Five hundred years ago there were a Raoul, a John, and a Thomas de Faux, who were gentlemen, and one of them Seigneur of Rochefort. The last was Guy Stephen Alexander, who was Major-general, and something in the Brittany Light Horse: his daughter, Maria Louisa, married Adrian Charles de Gramont, son of Duke Louis de Gramont, Peer of France, Colonel of the French Guards, and Lieutenant-general in the army. The name is written Faux, Fauq, and Faouq.

"My dear madam, recommend us to the prayers of your holy relative the Cardinal. As for your dear Sylvanie, she has done well in not wasting the few moments she passes by your side in writing to me. She is well, works according to your wishes, and loves me still: that is all I desire. Her souvenir sent me through you safely reached me, and I am delighted at it. My health is not bad, and yet I grow thinner every day. Good-by, my paper is running out and compels me to break off. A thousand kind regards from your Baptistine.

"P.S. Your little nephew is delightful: do you know that he is nearly five years of age? Yesterday he saw a horse pass with knee-caps on, and he said, 'What has he got on his knees?' He is such a dear child. His little brother drags an old broom about the room like a coach, and cries, 'Hu!'"

As may be seen from this letter, the two women managed to yield to the Bishop's ways, with the genius peculiar to woman, who comprehends a man better than he does himself. The Bishop of D – , beneath the candid, gentle air which never broke down, at times did grand, bold, and magnificent things, without even appearing to suspect the fact. They trembled, but let him alone. At times Madame Magloire would hazard a remonstrance beforehand, but never during or after the deed. They never troubled him either by word or sign when he had once begun an affair. At certain moments, without his needing to mention the fact, or perhaps when he was not conscious of it, so perfect was his simplicity, they vaguely felt that he was acting episcopally, and at such times they were only two shadows in the house. They served him passively, and if disappearance were obedience, they disappeared. They knew, with an admirable intuitive delicacy, that certain attentions might vex him, and hence, though they might believe him in peril, they understood, I will not say his thoughts, but his nature, and no longer watched over him. They intrusted him to God. Moreover, Baptistine said, as we have just read, that her brother's death would be her death. Madame Magloire did not say so, but she knew it.

CHAPTER X
THE BISHOP FACES A NEW LIGHT

At a period rather later than the date of the letter just quoted he did a thing which the whole town declared to be even more venturesome than his trip in the mountains among the bandits. A man lived alone in the country near D – : this man, let us out with the great word at once, was an ex-conventionalist, of the name of G – . People talked about him in the little world of D – with a species of horror. A conventionalist, only think of that! Those men existed at the time when people "thou-ed" one another and were called citizens. This man was almost a monster: he had not voted for the King's death, but had done all but that, and was a quasi-regicide. How was it that this man had not been tried by court-martial, on the return of the legitimate princes? They need not have cut his head off, for clemency is all right and proper, but banishment for life would have been an example, and so on. Moreover, he was an atheist, like all those men. It was the gossip of geese round a vulture.

And was this G – a vulture? Yes, if he might be judged by his ferocious solitude. As he had not voted the King's death, he was not comprised in the decree of exile, and was enabled to remain in France. He lived about three miles from the town, far from every village, every road, in a nook of a very wild valley. He had there, so it was said, a field, a hut, a den. He had no neighbors, not even passers-by; since he had lived in the valley the path leading to it had become overgrown with grass. People talked of the spot as of the hangman's house. Yet the Bishop thought of it, and from time to time gazed at a spot on the horizon where a clump of trees pointed out the old conventionalist's valley, and said "There is a soul there alone," and he added to himself, "I owe him a visit."

But, let us confess it, this idea, which at the first blush was natural, seemed to him after a moment's reflection strange and impossible, almost repulsive. For, in his heart, he shared the general impression, and the conventionalist inspired him, without his being able to account for it, with that feeling which is the border line of hatred, and which is so well expressed by the word "estrangement."

Still the shepherd ought not to keep aloof from a scabby sheep; but then what a sheep it was! The good Bishop was perplexed; at times he started in that direction, but turned back. One day a rumor spread in the town, that a shepherd boy who waited on G – in his den, had come to fetch a doctor: the old villain was dying, paralysis was overpowering him, and he could not last out the night. Happy release! some added.

The Bishop took his stick, put on his overcoat to hide his well-worn cassock, as well as to protect him against the night breeze which would soon rise, and set out. The sun had almost attained the horizon when the Bishop reached the excommunicated spot. He perceived with a certain heart-beating that he was close to the wild beast's den. He strode across a ditch, clambered over a hedge, entered a neglected garden, and suddenly perceived the cavern behind some shrubs. It was a low, poor-looking hut, small and clean, with a vine nailed over the front.

In front of the door an old white-haired man, seated in a worn-out wheel-chair, was smiling in the sun. By his side stood a boy, who handed him a pot of milk. While the Bishop was looking at him the old man uplifted his voice. "Thanks," he said, "I want nothing further," and his smile was turned from the sun to rest on the boy.

The Bishop stepped forward, and at the noise of his footsteps the seated man turned his head, and his face expressed all the surprise it is possible to feel after a long life.

"Since I have lived here," he said, "you are the first person who has come to me. Who may you be, sir?"

The Bishop answered, "My name is Bienvenu Myriel."

"I have heard that name uttered. Are you not he whom the peasants call Monseigneur Welcome?"

"I am."

The old man continued, with a half-smile, "In that case you are my Bishop?"

"A little."

"Come in, sir."

The conventionalist offered his hand to the Bishop, but the Bishop did not take it – he confined himself to saying, —

"I am pleased to see that I was deceived. You certainly do not look ill."

"I am about to be cured, sir," the old man said; then after a pause he added, "I shall be dead in three hours. I am a bit of a physician, and know in what way the last hour comes. Yesterday only my feet were cold; to-day the chill reached my knees; now I can feel it ascending to my waist, and when it reaches the heart I shall stop. The sun is glorious, is it not? I had myself wheeled out in order to take a farewell glance at things. You can talk to me, for it does not weary me. You have done well to come and look at a dying man, for it is proper that there should be witnesses. People have their fancies, and I should have liked to go on till dawn. But I know that I can hardly last three hours. It will be night, but, after all, what matter? Finishing is a simple affair, and daylight is not necessary for it. Be it so, I will die by star-light."

Then he turned to the lad:

"Go to bed. You sat up the other night, and must be tired."

The boy went into the cabin; the old man looked after him, and added, as if speaking to himself, —

"While he is sleeping I shall die; the two slumbers can keep each other company."

The Bishop was not so moved as we might imagine he would be. He did not think that he saw God in this way of dying: and – let us out with it, as the small contradictions of great hearts must also be indicated – he, who at times laughed so heartily at his grandeur, was somewhat annoyed at not being called Monseigneur, and was almost tempted to reply, Citizen. He felt an inclination for coarse familiarity, common enough with doctors and priests, but to which he was not accustomed. This man after all, this conventionalist, this representative of the people, had been a mighty one of the earth: for the first time in his life, perhaps, the Bishop felt disposed to sternness.

The Republican, in the mean while, regarded him with modest cordiality, in which, perhaps, could be traced that humility which is so becoming in a man who is on the point of returning to the dust. The Bishop, on his side, though he generally guarded against curiosity, which according to him was akin to insult, could not refrain from examining the conventionalist with an attention which, as it did not emanate from sympathy, would have pricked his conscience in the case of any other man. The conventionalist produced the effect upon him of being beyond the pale of the law, even the law of charity.

G – , calm, almost upright, and possessing a sonorous voice, was one of those grand octogenarians who are the amazement of the physiologist. The Revolution possessed many such men, proportioned to the age. The thoroughly tried man could be seen in him, and, though so near his end, he had retained all the signs of health. There was something which would disconcert death in his bright glance, his firm accent, and the robust movement of his shoulders: Azrael, the Mohammedan angel of the tomb, would have turned back fancying that he had mistaken the door. G – seemed to be dying because he wished to do so; there was liberty in his agony, and his legs alone, by which the shadows clutched him, were motionless. While the feet were dead and cold, the head lived with all the power of life and appeared in full light. G – at this awful moment resembled the king in the Oriental legend, flesh above and marble below. The Bishop sat down on a stone and began rather abruptly: —

"I congratulate you," he said, in the tone people employ to reprimand; "at least you did not vote the King's death."

The Republican did not seem to notice the covert bitterness of this remark, at least; he replied, without a smile on his face, —

"Do not congratulate me, sir: I voted the death of the tyrant." It was the accent of austerity opposed to that of sternness.

"What do you mean?" the Bishop continued.

"I mean that man has a tyrant, Ignorance, and I voted for the end of that tyrant which engendered royalty, which is the false authority, while knowledge is the true authority. Man must only be governed by knowledge."

"And by his conscience," the Bishop added.

"That is the same thing. Conscience is the amount of innate knowledge we have in us."

Monseigneur Welcome listened in some surprise to this language, which was very novel to him. The Republican continued, —

"As for Louis XVI. I said No. I do not believe that I have the right to kill a man, but I feel the duty of exterminating a tyrant, and I voted for the end of the tyrant. That is to say, for the end of prostitution for women; the end of slavery for men; and the end of night for children. In voting for the Republic I voted for all this: I voted for fraternity, concord, the Dawn! I aided in the overthrow of errors and prejudices, and such an overthrow produces light; we hurled down the old world, and that vase of wretchedness, by being poured over the human race, became an urn of joy."

"Mingled joy," said the Bishop.

"You might call it a troubled joy, and now, after that fatal return of the past which is called 1814, a departed joy. Alas! the work was incomplete, I grant; we demolished the ancient régime in facts, but were not able to suppress it completely in ideas. It is not sufficient to destroy abuses, but morals must also be modified. Though the mill no longer exists, the wind still blows."

"You demolished: it may be useful, but I distrust a demolition complicated with passion."

"Right has its passion, Sir Bishop, and that passion is an element of progress. No matter what may be said, the French Revolution is the most powerful step taken by the human race since the advent of Christ. It may be incomplete, but it was sublime. It softened minds, it calmed, appeased, and enlightened, and it spread civilization over the world. The French Revolution was good, for it was the consecration of humanity."

The Bishop could not refrain from muttering, – "Yes? '93!"

The Republican drew himself up with almost mournful solemnity, and shouted, as well as a dying man could shout, —

"Ah! there we have it! I have been waiting for that. A cloud had been collecting for fifteen hundred years, and at the end of that period it burst: you are condemning the thunder-clap."

The Bishop, without perhaps confessing it to himself, felt that the blow had gone home; still he kept a good countenance, and answered, —

"The judge speaks in the name of justice; the priest speaks in that of pity, which is only a higher form of justice. A thunder-clap must not deceive itself."

And he added as he looked fixedly at the conventionalist, —

"And Louis XVII.?"

The Republican stretched forth his hand and seized the Bishop's arm.

"Louis XVII. Let us consider. Whom do you weep for? Is it the innocent child? in that case I weep with you. Is it the royal child? in that case I must ask leave to reflect. For me, the thought of the brother of Cartouche, an innocent lad, hung up under the armpits in the Place de Grève until death ensued, for the sole crime of being Cartouche's brother, is not less painful than the grandson of Louis XV., the innocent boy martyrized in the Temple Tower for the sole crime of being the grandson of Louis XV."

"I do not like such an association of names, sir," said the Bishop.

"Louis XV.? Cartouche? On behalf of which do you protest?"

There was a moment's silence; the Bishop almost regretted having come, and yet felt himself vaguely and strangely shaken. The conventionalist continued, —

"Ah! sir priest, you do not like the crudities of truth, but Christ loved them; he took a scourge and swept the temple. His lightning lash was a rough discourser of truths. When he exclaimed, 'Suffer little children to come unto me,' he made no distinction among them. He made no difference between the dauphin of Barabbas and the dauphin of Herod. Innocence is its own crown, and does not require to be a Highness; it is as august in rags as when crowned with fleurs de lis."

"That is true," said the Bishop in a low voice.

"You have named Louis XVII.," the conventionalist continued; "let us understand each other. Shall we weep for all the innocents, martyrs, and children of the lowest as of the highest rank? I am with you there, but as I said, in that case we must go back beyond '93, and begin our tears before Louis XVII. I will weep over the children of the kings with you, provided that you weep with me over the children of the people."

"I weep for all," said the Bishop.

"Equally!" G – exclaimed; "and if the balance must be uneven, let it be on the side of the people, as they have suffered the longest."

There was again a silence, which the Republican broke. He rose on his elbow, held his chin with his thumb and forefinger, as a man does mechanically when he is interrogating and judging, and fixed on the Bishop a glance full of all the energy of approaching death. It was almost an explosion.

"Yes, sir; the people have suffered for a long time. But let me ask why you have come to question and speak to me about Louis XVII.? I do not know you. Ever since I have been in this country I have lived here alone, never setting my foot across the threshold, and seeing no one but the boy who attends to me. Your name, it is true, has vaguely reached me, and I am bound to say that it was pronounced affectionately, but that means nothing, for clever people have so many ways of making the worthy, simple folk believe in them. By the bye, I did not hear the sound of your coach; you doubtless left it down there behind that clump of trees at the cross roads. I do not know you, I tell you; you have informed me that you are the Bishop, but that teaches me nothing as to your moral character. In a word – I repeat my question, Who are you? You are a bishop, that is to say, a prince of the Church, one of those gilded, escutcheoned annuitants who have fat prebends – the Bishopric of D – , with 15,000 francs income, 10,000 francs fees, or a total of 25,000 francs, – who have kitchens, liveries, keep a good table, and eat water-fowl on a Friday; who go about, with lackeys before and behind, in a gilded coach, in the name of the Saviour who walked barefoot! You are a prelate; you have, like all the rest, income, palace, horses, valets, a good table, and like all the rest you enjoy them: that is all very well, but it says either too much or too little; it does not enlighten me as to your intrinsic and essential value when you come with the probable intention of bringing me wisdom. To whom am I speaking – who are you?"

The Bishop bowed his head, and answered, "I am a worm."

"A worm in a carriage!" the Republican growled.

It was his turn to be haughty, the Bishop's to be humble; the latter continued gently, —

"Be it so, sir. But explain to me how my coach, which is a little way off behind the trees, my good table, and the water-fowl I eat on Friday, my palace, my income, and my footmen, prove that pity is not a virtue, that clemency is not a duty, and that '93 was not inexorable."