With this exception, he was in all things just, true, equitable, intelligent, humble and dignified, beneficent and kindly, which is only another sort of benevolence. He was a priest, a sage, and a man. It must be admitted, that even in the political views with which we have just reproached him, and which we are disposed to judge almost with severity, he was tolerant and easy, more so, perhaps, than we who are speaking here. The porter of the town-hall had been placed there by the Emperor. He was an old non-commissioned officer of the old guard, a member of the Legion of Honor at Austerlitz, as much of a Bonapartist as the eagle. This poor fellow occasionally let slip inconsiderate remarks, which the law then stigmatized as seditious speeches. After the imperial profile disappeared from the Legion of Honor, he never dressed himself in his regimentals, as he said, so that he should not be obliged to wear his cross. He had himself devoutly removed the imperial effigy from the cross which Napoleon had given him; this made a hole, and he would not put anything in its place. "I will die," he said, "rather than wear the three frogs upon my heart!" He liked to scoff aloud at Louis XVIII. "The gouty old creature in English gaiters!" he said; "let him take himself off to Prussia with that queue of his." He was happy to combine in the same imprecation the two things which he most detested, Prussia and England. He did it so often that he lost his place. There he was, turned out of the house, with his wife and children, and without bread. The Bishop sent for him, reproved him gently, and appointed him beadle in the cathedral.


In the course of nine years Monseigneur Bienvenu had, by dint of holy deeds and gentle manners, filled the town of D——with a sort of tender and filial reverence. Even his conduct towards Napoleon had been accepted and tacitly pardoned, as it were, by the people, the good and weakly flock who adored their emperor, but loved their bishop.


A bishop is almost always surrounded by a full squadron of little abbés, just as a general is by a covey of young officers. This is what that charming Saint François de Sales calls somewhere "les prêtres blancs-becs," callow priests. Every career has its aspirants, who form a train for those who have attained eminence in it. There is no power which has not its dependents. There is no fortune which has not its court. The seekers of the future eddy around the splendid present. Every metropolis has its staff of officials. Every bishop who possesses the least influence has about him his patrol of cherubim from the seminary, which goes the round, and maintains good order in the episcopal palace, and mounts guard over monseigneur's smile. To please a bishop is equivalent to getting one's foot in the stirrup for a sub-diaconate. It is necessary to walk one's path discreetly; the apostleship does not disdain the canonship.


Just as there are bigwigs elsewhere, there are big mitres in the Church. These are the bishops who stand well at Court, who are rich, well endowed, skilful, accepted by the world, who know how to pray, no doubt, but who know also how to beg, who feel little scruple at making a whole diocese dance attendance in their person, who are connecting links between the sacristy and diplomacy, who are abbés rather than priests, prelates rather than bishops. Happy those who approach them! Being persons of influence, they create a shower about them, upon the assiduous and the favored, and upon all the young men who understand the art of pleasing, of large parishes, prebends, archidiaconates, chaplaincies, and cathedral posts, while awaiting episcopal honors. As they advance themselves, they cause their satellites to progress also; it is a whole solar system on the march. Their radiance casts a gleam of purple over their suite. Their prosperity is crumbled up behind the scenes, into nice little promotions. The larger the diocese of the patron, the fatter the curacy for the favorite. And then, there is Rome. A bishop who understands how to become an archbishop, an archbishop who knows how to become a cardinal, carries you with him as conclavist; you enter a court of papal jurisdiction, you receive the pallium, and behold! you are an auditor, then a papal chamberlain, then monsignor, and from a Grace to an Eminence is only a step, and between the Eminence and the Holiness there is but the smoke of a ballot. Every skull-cap may dream of the tiara. The priest is nowadays the only man who can become a king in a regular manner; and what a king! the supreme king. Then what a nursery of aspirations is a seminary! How many blushing choristers, how many youthful abbés bear on their heads Perrette's pot of milk! Who knows how easy it is for ambition to call itself vocation? in good faith, perchance, and deceiving itself, devotee that it is.


Monseigneur Bienvenu, poor, humble, retiring, was not accounted among the big mitres. This was plain from the complete absence of young priests about him. We have seen that he "did not take" in Paris. Not a single future dreamed of engrafting itself on this solitary old man. Not a single sprouting ambition committed the folly of putting forth its foliage in his shadow. His canons and grand-vicars were good old men, rather vulgar like himself, walled up like him in this diocese, without exit to a cardinalship, and who resembled their bishop, with this difference, that they were finished and he was completed. The impossibility of growing great under Monseigneur Bienvenu was so well understood, that no sooner had the young men whom he ordained left the seminary than they got themselves recommended to the archbishops of Aix or of Auch, and went off in a great hurry. For, in short, we repeat it, men wish to be pushed. A saint who dwells in a paroxysm of abnegation is a dangerous neighbor; he might communicate to you, by contagion, an incurable poverty, an anchylosis of the joints, which are useful in advancement, and in short, more renunciation than you desire; and this infectious virtue is avoided. Hence the isolation of Monseigneur Bienvenu. We live in the midst of a gloomy society. Success; that is the lesson which falls drop by drop from the slope of corruption.


Be it said in passing, that success is a very hideous thing. Its false resemblance to merit deceives men. For the masses, success has almost the same profile as supremacy. Success, that Menæchmus of talent, has one dupe,—history. Juvenal and Tacitus alone grumble at it. In our day, a philosophy which is almost official has entered into its service, wears the livery of success, and performs the service of its antechamber. Succeed: theory. Prosperity argues capacity. Win in the lottery, and behold! you are a clever man. He who triumphs is venerated. Be born with a silver spoon in your mouth! everything lies in that. Be lucky, and you will have all the rest; be happy, and people will think you great. Outside of five or six immense exceptions, which compose the splendor of a century, contemporary admiration is nothing but short-sightedness. Gilding is gold. It does no harm to be the first arrival by pure chance, so long as you do arrive. The common herd is an old Narcissus who adores himself, and who applauds the vulgar herd. That enormous ability by virtue of which one is Moses, Æschylus, Dante, Michael Angelo, or Napoleon, the multitude awards on the spot, and by acclamation, to whomsoever attains his object, in whatsoever it may consist. Let a notary transfigure himself into a deputy: let a false Corneille compose Tiridate; let a eunuch come to possess a harem; let a military Prudhomme accidentally win the decisive battle of an epoch; let an apothecary invent cardboard shoe-soles for the army of the Sambre-and-Meuse, and construct for himself, out of this cardboard, sold as leather, four hundred thousand francs of income; let a pork-packer espouse usury, and cause it to bring forth seven or eight millions, of which he is the father and of which it is the mother; let a preacher become a bishop by force of his nasal drawl; let the steward of a fine family be so rich on retiring from service that he is made minister of finances,—and men call that Genius, just as they call the face of Mousqueton Beauty, and the mien of Claude Majesty. With the constellations of space they confound the stars of the abyss which are made in the soft mire of the puddle by the feet of ducks.


We are not obliged to sound the Bishop of D—— on the score of orthodoxy. In the presence of such a soul we feel ourselves in no mood but respect. The conscience of the just man should be accepted on his word. Moreover, certain natures being given, we admit the possible development of all beauties of human virtue in a belief that differs from our own.


What did he think of this dogma, or of that mystery? These secrets of the inner tribunal of the conscience are known only to the tomb, where souls enter naked. The point on which we are certain is, that the difficulties of faith never resolved themselves into hypocrisy in his case. No decay is possible to the diamond. He believed to the extent of his powers. "Credo in Patrem," he often exclaimed. Moreover, he drew from good works that amount of satisfaction which suffices to the conscience, and which whispers to a man, "Thou art with God!"


The point which we consider it our duty to note is, that outside of and beyond his faith, as it were, the Bishop possessed an excess of love. It was in that quarter, quia multum amavit,—because he loved much—that he was regarded as vulnerable by "serious men," "grave persons" and "reasonable people"; favorite locutions of our sad world where egotism takes its word of command from pedantry. What was this excess of love? It was a serene benevolence which overflowed men, as we have already pointed out, and which, on occasion, extended even to things. He lived without disdain. He was indulgent towards God's creation. Every man, even the best, has within him a thoughtless harshness which he reserves for animals. The Bishop of D—— had none of that harshness, which is peculiar to many priests, nevertheless. He did not go as far as the Brahmin, but he seemed to have weighed this saying of Ecclesiastes: "Who knoweth whither the soul of the animal goeth?" Hideousness of aspect, deformity of instinct, troubled him not, and did not arouse his indignation. He was touched, almost softened by them. It seemed as though he went thoughtfully away to seek beyond the bounds of life which is apparent, the cause, the explanation, or the excuse for them. He seemed at times to be asking God to commute these penalties. He examined without wrath, and with the eye of a linguist who is deciphering a palimpsest, that portion of chaos which still exists in nature. This reverie sometimes caused him to utter odd sayings. One morning he was in his garden, and thought himself alone, but his sister was walking behind him, unseen by him: suddenly he paused and gazed at something on the ground; it was a large, black, hairy, frightful spider. His sister heard him say:—


"Poor beast! It is not its fault!"


Why not mention these almost divinely childish sayings of kindness? Puerile they may be; but these sublime puerilities were peculiar to Saint Francis d'Assisi and of Marcus Aurelius. One day he sprained his ankle in his effort to avoid stepping on an ant. Thus lived this just man. Sometimes he fell asleep in his garden, and then there was nothing more venerable possible.


Monseigneur Bienvenu had formerly been, if the stories anent his youth, and even in regard to his manhood, were to be believed, a passionate, and, possibly, a violent man. His universal suavity was less an instinct of nature than the result of a grand conviction which had filtered into his heart through the medium of life, and had trickled there slowly, thought by thought; for, in a character, as in a rock, there may exist apertures made by drops of water. These hollows are uneffaceable; these formations are indestructible.


In 1815, as we think we have already said, he reached his seventy-fifth birthday, but he did not appear to be more than sixty. He was not tall; he was rather plump; and, in order to combat this tendency, he was fond of taking long strolls on foot; his step was firm, and his form was but slightly bent, a detail from which we do not pretend to draw any conclusion. Gregory XVI., at the age of eighty, held himself erect and smiling, which did not prevent him from being a bad bishop. Monseigneur Welcome had what the people term a "fine head," but so amiable was he that they forgot that it was fine.


When he conversed with that infantile gayety which was one of his charms, and of which we have already spoken, people felt at their ease with him, and joy seemed to radiate from his whole person. His fresh and ruddy complexion, his very white teeth, all of which he had preserved, and which were displayed by his smile, gave him that open and easy air which cause the remark to be made of a man, "He's a good fellow"; and of an old man, "He is a fine man." That, it will be recalled, was the effect which he produced upon Napoleon. On the first encounter, and to one who saw him for the first time, he was nothing, in fact, but a fine man. But if one remained near him for a few hours, and beheld him in the least degree pensive, the fine man became gradually transfigured, and took on some imposing quality, I know not what; his broad and serious brow, rendered august by his white locks, became august also by virtue of meditation; majesty radiated from his goodness, though his goodness ceased not to be radiant; one experienced something of the emotion which one would feel on beholding a smiling angel slowly unfold his wings, without ceasing to smile. Respect, an unutterable respect, penetrated you by degrees and mounted to your heart, and one felt that one had before him one of those strong, thoroughly tried, and indulgent souls where thought is so grand that it can no longer be anything but gentle.


As we have seen, prayer, the celebration of the offices of religion, alms-giving, the consolation of the afflicted, the cultivation of a bit of land, fraternity, frugality, hospitality, renunciation, confidence, study, work, filled every day of his life. Filled is exactly the word; certainly the Bishop's day was quite full to the brim, of good words and good deeds. Nevertheless, it was not complete if cold or rainy weather prevented his passing an hour or two in his garden before going to bed, and after the two women had retired. It seemed to be a sort of rite with him, to prepare himself for slumber by meditation in the presence of the grand spectacles of the nocturnal heavens. Sometimes, if the two old women were not asleep, they heard him pacing slowly along the walks at a very advanced hour of the night. He was there alone, communing with himself, peaceful, adoring, comparing the serenity of his heart with the serenity of the ether, moved amid the darkness by the visible splendor of the constellations and the invisible splendor of God, opening his heart to the thoughts which fall from the Unknown. At such moments, while he offered his heart at the hour when nocturnal flowers offer their perfume, illuminated like a lamp amid the starry night, as he poured himself out in ecstasy in the midst of the universal radiance of creation, he could not have told himself, probably, what was passing in his spirit; he felt something take its flight from him, and something descend into him. Mysterious exchange of the abysses of the soul with the abysses of the universe!


He thought of the grandeur and presence of God; of the future eternity, that strange mystery; of the eternity past, a mystery still more strange; of all the infinities, which pierced their way into all his senses, beneath his eyes; and, without seeking to comprehend the incomprehensible, he gazed upon it. He did not study God; he was dazzled by him. He considered those magnificent conjunctions of atoms, which communicate aspects to matter, reveal forces by verifying them, create individualities in unity, proportions in extent, the innumerable in the infinite, and, through light, produce beauty. These conjunctions are formed and dissolved incessantly; hence life and death.


He seated himself on a wooden bench, with his back against a decrepit vine; he gazed at the stars, past the puny and stunted silhouettes of his fruit-trees. This quarter of an acre, so poorly planted, so encumbered with mean buildings and sheds, was dear to him, and satisfied his wants.


What more was needed by this old man, who divided the leisure of his life, where there was so little leisure, between gardening in the daytime and contemplation at night? Was not this narrow enclosure, with the heavens for a ceiling, sufficient to enable him to adore God in his most divine works, in turn? Does not this comprehend all, in fact? and what is there left to desire beyond it? A little garden in which to walk, and immensity in which to dream. At one's feet that which can be cultivated and plucked; over head that which one can study and meditate upon: some flowers on earth, and all the stars in the sky.


One last word.


Since this sort of details might, particularly at the present moment, and to use an expression now in fashion, give to the Bishop of D—— a certain "pantheistical" physiognomy, and induce the belief, either to his credit or discredit, that he entertained one of those personal philosophies which are peculiar to our century, which sometimes spring up in solitary spirits, and there take on a form and grow until they usurp the place of religion, we insist upon it, that not one of those persons who knew Monseigneur Welcome would have thought himself authorized to think anything of the sort. That which enlightened this man was his heart. His wisdom was made of the light which comes from there.


No systems; many works. Abstruse speculations contain vertigo; no, there is nothing to indicate that he risked his mind in apocalypses. The apostle may be daring, but the bishop must be timid. He would probably have felt a scruple at sounding too far in advance certain problems which are, in a manner, reserved for terrible great minds. There is a sacred horror beneath the porches of the enigma; those gloomy openings stand yawning there, but something tells you, you, a passer-by in life, that you must not enter. Woe to him who penetrates thither!


Geniuses in the impenetrable depths of abstraction and pure speculation, situated, so to speak, above all dogmas, propose their ideas to God. Their prayer audaciously offers discussion. Their adoration interrogates. This is direct religion, which is full of anxiety and responsibility for him who attempts its steep cliffs.


Human meditation has no limits. At his own risk and peril, it analyzes and digs deep into its own bedazzlement. One might almost say, that by a sort of splendid reaction, it with it dazzles nature; the mysterious world which surrounds us renders back what it has received; it is probable that the contemplators are contemplated. However that may be, there are on earth men who—are they men?—perceive distinctly at the verge of the horizons of reverie the heights of the absolute, and who have the terrible vision of the infinite mountain. Monseigneur Welcome was one of these men; Monseigneur Welcome was not a genius. He would have feared those sublimities whence some very great men even, like Swedenborg and Pascal, have slipped into insanity. Certainly, these powerful reveries have their moral utility, and by these arduous paths one approaches to ideal perfection. As for him, he took the path which shortens,—the Gospel's.


He did not attempt to impart to his chasuble the folds of Elijah's mantle; he projected no ray of future upon the dark groundswell of events; he did not see to condense in flame the light of things; he had nothing of the prophet and nothing of the magician about him. This humble soul loved, and that was all.


That he carried prayer to the pitch of a superhuman aspiration is probable: but one can no more pray too much than one can love too much; and if it is a heresy to pray beyond the texts, Saint Theresa and Saint Jerome would be heretics.


He inclined towards all that groans and all that expiates. The universe appeared to him like an immense malady; everywhere he felt fever, everywhere he heard the sound of suffering, and, without seeking to solve the enigma, he strove to dress the wound. The terrible spectacle of created things developed tenderness in him; he was occupied only in finding for himself, and in inspiring others with the best way to compassionate and relieve. That which exists was for this good and rare priest a permanent subject of sadness which sought consolation.


There are men who toil at extracting gold; he toiled at the extraction of pity. Universal misery was his mine. The sadness which reigned everywhere was but an excuse for unfailing kindness. Love each other; he declared this to be complete, desired nothing further, and that was the whole of his doctrine. One day, that man who believed himself to be a "philosopher," the senator who has already been alluded to, said to the Bishop: "Just survey the spectacle of the world: all war against all; the strongest has the most wit. Your love each other is nonsense."—"Well," replied Monseigneur Welcome, without contesting the point, "if it is nonsense, the soul should shut itself up in it, as the pearl in the oyster." Thus he shut himself up, he lived there, he was absolutely satisfied with it, leaving on one side the prodigious questions which attract and terrify, the fathomless perspectives of abstraction, the precipices of metaphysics—all those profundities which converge, for the apostle in God, for the atheist in nothingness; destiny, good and evil, the way of being against being, the conscience of man, the thoughtful somnambulism of the animal, the transformation in death, the recapitulation of existences which the tomb contains, the incomprehensible grafting of successive loves on the persistent I, the essence, the substance, the Nile, and the Ens, the soul, nature, liberty, necessity; perpendicular problems, sinister obscurities, where lean the gigantic archangels of the human mind; formidable abysses, which Lucretius, Manou, Saint Paul, Dante, contemplate with eyes flashing lightning, which seems by its steady gaze on the infinite to cause stars to blaze forth there.


Monseigneur Bienvenu was simply a man who took note of the exterior of mysterious questions without scrutinizing them, and without troubling his own mind with them, and who cherished in his own soul a grave respect for darkness.


Early in the month of October, 1815, about an hour before sunset, a man who was travelling on foot entered the little town of D—— The few inhabitants who were at their windows or on their thresholds at the moment stared at this traveller with a sort of uneasiness. It was difficult to encounter a wayfarer of more wretched appearance. He was a man of medium stature, thickset and robust, in the prime of life. He might have been forty-six or forty-eight years old. A cap with a drooping leather visor partly concealed his face, burned and tanned by sun and wind, and dripping with perspiration. His shirt of coarse yellow linen, fastened at the neck by a small silver anchor, permitted a view of his hairy breast: he had a cravat twisted into a string; trousers of blue drilling, worn and threadbare, white on one knee and torn on the other; an old gray, tattered blouse, patched on one of the elbows with a bit of green cloth sewed on with twine; a tightly packed soldier knapsack, well buckled and perfectly new, on his back; an enormous, knotty stick in his hand; iron-shod shoes on his stockingless feet; a shaved head and a long beard.


The sweat, the heat, the journey on foot, the dust, added I know not what sordid quality to this dilapidated whole. His hair was closely cut, yet bristling, for it had begun to grow a little, and did not seem to have been cut for some time.


No one knew him. He was evidently only a chance passer-by. Whence came he? From the south; from the seashore, perhaps, for he made his entrance into D—— by the same street which, seven months previously, had witnessed the passage of the Emperor Napoleon on his way from Cannes to Paris. This man must have been walking all day. He seemed very much fatigued. Some women of the ancient market town which is situated below the city had seen him pause beneath the trees of the boulevard Gassendi, and drink at the fountain which stands at the end of the promenade. He must have been very thirsty: for the children who followed him saw him stop again for a drink, two hundred paces further on, at the fountain in the market-place.


On arriving at the corner of the Rue Poichevert, he turned to the left, and directed his steps toward the town-hall. He entered, then came out a quarter of an hour later. A gendarme was seated near the door, on the stone bench which General Drouot had mounted on the 4th of March to read to the frightened throng of the inhabitants of D—— the proclamation of the Gulf Juan. The man pulled off his cap and humbly saluted the gendarme.


The gendarme, without replying to his salute, stared attentively at him, followed him for a while with his eyes, and then entered the town-hall.


There then existed at D—— a fine inn at the sign of the Cross of Colbas. This inn had for a landlord a certain Jacquin Labarre, a man of consideration in the town on account of his relationship to another Labarre, who kept the inn of the Three Dauphins in Grenoble, and had served in the Guides. At the time of the Emperor's landing, many rumors had circulated throughout the country with regard to this inn of the Three Dauphins. It was said that General Bertrand, disguised as a carter, had made frequent trips thither in the month of January, and that he had distributed crosses of honor to the soldiers and handfuls of gold to the citizens. The truth is, that when the Emperor entered Grenoble he had refused to install himself at the hotel of the prefecture; he had thanked the mayor, saying, "I am going to the house of a brave man of my acquaintance"; and he had betaken himself to the Three Dauphins. This glory of the Labarre of the Three Dauphins was reflected upon the Labarre of the Cross of Colbas, at a distance of five and twenty leagues. It was said of him in the town, "That is the cousin of the man of Grenoble."


The man bent his steps towards this inn, which was the best in the country-side. He entered the kitchen, which opened on a level with the street. All the stoves were lighted; a huge fire blazed gayly in the fireplace. The host, who was also the chief cook, was going from one stew-pan to another, very busily superintending an excellent dinner designed for the wagoners, whose loud talking, conversation, and laughter were audible from an adjoining apartment. Any one who has travelled knows that there is no one who indulges in better cheer than wagoners. A fat marmot, flanked by white partridges and heather-cocks, was turning on a long spit before the fire; on the stove, two huge carps from Lake Lauzet and a trout from Lake Alloz were cooking.


The host, hearing the door open and seeing a newcomer enter, said, without raising his eyes from his stoves:—


"What do you wish, sir?"


"Food and lodging," said the man.


"Nothing easier," replied the host. At that moment he turned his head, took in the traveller's appearance with a single glance, and added, "By paying for it."


The man drew a large leather purse from the pocket of his blouse, and answered, "I have money."


"In that case, we are at your service," said the host.


The man put his purse back in his pocket, removed his knapsack from his back, put it on the ground near the door, retained his stick in his hand, and seated himself on a low stool close to the fire. D—— is in the mountains. The evenings are cold there in October.


But as the host went back and forth, he scrutinized the traveller.


"Will dinner be ready soon?" said the man.


"Immediately," replied the landlord.


While the newcomer was warming himself before the fire, with his back turned, the worthy host, Jacquin Labarre, drew a pencil from his pocket, then tore off the corner of an old newspaper which was lying on a small table near the window. On the white margin he wrote a line or two, folded it without sealing, and then intrusted this scrap of paper to a child who seemed to serve him in the capacity both of scullion and lackey. The landlord whispered a word in the scullion's ear, and the child set off on a run in the direction of the town-hall.


The traveller saw nothing of all this.


Once more he inquired, "Will dinner be ready soon?"


"Immediately," responded the host.


The child returned. He brought back the paper. The host unfolded it eagerly, like a person who is expecting a reply. He seemed to read it attentively, then tossed his head, and remained thoughtful for a moment. Then he took a step in the direction of the traveller, who appeared to be immersed in reflections which were not very serene.


"I cannot receive you, sir," said he.


The man half rose.


"What! Are you afraid that I will not pay you? Do you want me to pay you in advance? I have money, I tell you."


"It is not that."


"What then?"


"You have money—"


"Yes," said the man.


"And I," said the host, "have no room."


The man resumed tranquilly, "Put me in the stable."


"The horses take up all the space."


"Very well!" retorted the man; "a corner of the loft then, a truss of straw. We will see about that after dinner."


"I cannot give you any dinner."


This declaration, made in a measured but firm tone, struck the stranger as grave. He rose.


"Ah! bah! But I am dying of hunger. I have been walking since sunrise. I have travelled twelve leagues. I pay. I wish to eat."


"I have nothing," said the landlord.


The man burst out laughing, and turned towards the fireplace and the stoves: "Nothing! and all that?"


"All that is engaged."


"By whom?"


"By messieurs the wagoners."


"How many are there of them?"


"There is enough food there for twenty."


"They have engaged the whole of it and paid for it in advance."


The man seated himself again, and said, without raising his voice, "I am at an inn; I am hungry, and I shall remain."


Then the host bent down to his ear, and said in a tone which made him start, "Go away!"


At that moment the traveller was bending forward and thrusting some brands into the fire with the iron-shod tip of his staff; he turned quickly round, and as he opened his mouth to reply, the host gazed steadily at him and added, still in a low voice: "Stop! there's enough of that sort of talk. Do you want me to tell you your name? Your name is Jean Valjean. Now do you want me to tell you who you are? When I saw you come in I suspected something; I sent to the town-hall, and this was the reply that was sent to me. Can you read?"


So saying, he held out to the stranger, fully unfolded, the paper which had just travelled from the inn to the town-hall, and from the town-hall to the inn. The man cast a glance upon it. The landlord resumed after a pause.


"I am in the habit of being polite to every one. Go away!"


The man dropped his head, picked up the knapsack which he had deposited on the ground, and took his departure.


He chose the principal street. He walked straight on at a venture, keeping close to the houses like a sad and humiliated man. He did not turn round a single time. Had he done so, he would have seen the host of the Cross of Colbas standing on his threshold, surrounded by all the guests of his inn, and all the passers-by in the street, talking vivaciously, and pointing him out with his finger; and, from the glances of terror and distrust cast by the group, he might have divined that his arrival would speedily become an event for the whole town.


He saw nothing of all this. People who are crushed do not look behind them. They know but too well the evil fate which follows them.


Thus he proceeded for some time, walking on without ceasing, traversing at random streets of which he knew nothing, forgetful of his fatigue, as is often the case when a man is sad. All at once he felt the pangs of hunger sharply. Night was drawing near. He glanced about him, to see whether he could not discover some shelter.


The fine hostelry was closed to him; he was seeking some very humble public house, some hovel, however lowly.


Just then a light flashed up at the end of the streets; a pine branch suspended from a cross-beam of iron was outlined against the white sky of the twilight. He proceeded thither.


It proved to be, in fact, a public house. The public house which is in the Rue de Chaffaut.


The wayfarer halted for a moment, and peeped through the window into the interior of the low-studded room of the public house, illuminated by a small lamp on a table and by a large fire on the hearth. Some men were engaged in drinking there. The landlord was warming himself. An iron pot, suspended from a crane, bubbled over the flame.


The entrance to this public house, which is also a sort of an inn, is by two doors. One opens on the street, the other upon a small yard filled with manure. The traveller dare not enter by the street door. He slipped into the yard, halted again, then raised the latch timidly and opened the door.


"Who goes there?" said the master.


"Some one who wants supper and bed."


"Good. We furnish supper and bed here."


He entered. All the men who were drinking turned round. The lamp illuminated him on one side, the firelight on the other. They examined him for some time while he was taking off his knapsack.


The host said to him, "There is the fire. The supper is cooking in the pot. Come and warm yourself, comrade."


He approached and seated himself near the hearth. He stretched out his feet, which were exhausted with fatigue, to the fire; a fine odor was emitted by the pot. All that could be distinguished of his face, beneath his cap, which was well pulled down, assumed a vague appearance of comfort, mingled with that other poignant aspect which habitual suffering bestows.


It was, moreover, a firm, energetic, and melancholy profile. This physiognomy was strangely composed; it began by seeming humble, and ended by seeming severe. The eye shone beneath its lashes like a fire beneath brushwood.


One of the men seated at the table, however, was a fishmonger who, before entering the public house of the Rue de Chaffaut, had been to stable his horse at Labarre's. It chanced that he had that very morning encountered this unprepossessing stranger on the road between Bras d'Asse and—I have forgotten the name. I think it was Escoublon. Now, when he met him, the man, who then seemed already extremely weary, had requested him to take him on his crupper; to which the fishmonger had made no reply except by redoubling his gait. This fishmonger had been a member half an hour previously of the group which surrounded Jacquin Labarre, and had himself related his disagreeable encounter of the morning to the people at the Cross of Colbas. From where he sat he made an imperceptible sign to the tavern-keeper. The tavern-keeper went to him. They exchanged a few words in a low tone. The man had again become absorbed in his reflections.


The tavern-keeper returned to the fireplace, laid his hand abruptly on the shoulder of the man, and said to him:—


"You are going to get out of here."


The stranger turned round and replied gently, "Ah! You know?—"


"I was sent away from the other inn."


"And you are to be turned out of this one."


"Where would you have me go?"


"Elsewhere."


The man took his stick and his knapsack and departed.


As he went out, some children who had followed him from the Cross of Colbas, and who seemed to be lying in wait for him, threw stones at him. He retraced his steps in anger, and threatened them with his stick: the children dispersed like a flock of birds.


He passed before the prison. At the door hung an iron chain attached to a bell. He rang.


The wicket opened.


"Turnkey," said he, removing his cap politely, "will you have the kindness to admit me, and give me a lodging for the night?"


A voice replied:—


"The prison is not an inn. Get yourself arrested, and you will be admitted."


The wicket closed again.


He entered a little street in which there were many gardens. Some of them are enclosed only by hedges, which lends a cheerful aspect to the street. In the midst of these gardens and hedges he caught sight of a small house of a single story, the window of which was lighted up. He peered through the pane as he had done at the public house. Within was a large whitewashed room, with a bed draped in printed cotton stuff, and a cradle in one corner, a few wooden chairs, and a double-barrelled gun hanging on the wall. A table was spread in the centre of the room. A copper lamp illuminated the tablecloth of coarse white linen, the pewter jug shining like silver, and filled with wine, and the brown, smoking soup-tureen. At this table sat a man of about forty, with a merry and open countenance, who was dandling a little child on his knees. Close by a very young woman was nursing another child. The father was laughing, the child was laughing, the mother was smiling.


The stranger paused a moment in reverie before this tender and calming spectacle. What was taking place within him? He alone could have told. It is probable that he thought that this joyous house would be hospitable, and that, in a place where he beheld so much happiness, he would find perhaps a little pity.


He tapped on the pane with a very small and feeble knock.


They did not hear him.


He tapped again.


He heard the woman say, "It seems to me, husband, that some one is knocking."


"No," replied the husband.


He tapped a third time.


The husband rose, took the lamp, and went to the door, which he opened.


He was a man of lofty stature, half peasant, half artisan. He wore a huge leather apron, which reached to his left shoulder, and which a hammer, a red handkerchief, a powder-horn, and all sorts of objects which were upheld by the girdle, as in a pocket, caused to bulge out. He carried his head thrown backwards; his shirt, widely opened and turned back, displayed his bull neck, white and bare. He had thick eyelashes, enormous black whiskers, prominent eyes, the lower part of his face like a snout; and besides all this, that air of being on his own ground, which is indescribable.


"Pardon me, sir," said the wayfarer, "Could you, in consideration of payment, give me a plate of soup and a corner of that shed yonder in the garden, in which to sleep? Tell me; can you? For money?"


"Who are you?" demanded the master of the house.


The man replied: "I have just come from Puy-Moisson. I have walked all day long. I have travelled twelve leagues. Can you?—if I pay?"


"I would not refuse," said the peasant, "to lodge any respectable man who would pay me. But why do you not go to the inn?"


"There is no room."


"Bah! Impossible. This is neither a fair nor a market day. Have you been to Labarre?"


The traveller replied with embarrassment: "I do not know. He did not receive me."


"Have you been to What's-his-name's, in the Rue Chaffaut?"


The stranger's embarrassment increased; he stammered, "He did not receive me either."


The peasant's countenance assumed an expression of distrust; he surveyed the newcomer from head to feet, and suddenly exclaimed, with a sort of shudder:—


"Are you the man?—"


He cast a fresh glance upon the stranger, took three steps backwards, placed the lamp on the table, and took his gun down from the wall.


Meanwhile, at the words, Are you the man? the woman had risen, had clasped her two children in her arms, and had taken refuge precipitately behind her husband, staring in terror at the stranger, with her bosom uncovered, and with frightened eyes, as she murmured in a low tone, "Tso-maraude."1


All this took place in less time than it requires to picture it to one's self. After having scrutinized the man for several moments, as one scrutinizes a viper, the master of the house returned to the door and said:—


"Clear out!"


"For pity's sake, a glass of water," said the man.


"A shot from my gun!" said the peasant.


Then he closed the door violently, and the man heard him shoot two large bolts. A moment later, the window-shutter was closed, and the sound of a bar of iron which was placed against it was audible outside.


Night continued to fall. A cold wind from the Alps was blowing. By the light of the expiring day the stranger perceived, in one of the gardens which bordered the street, a sort of hut, which seemed to him to be built of sods. He climbed over the wooden fence resolutely, and found himself in the garden. He approached the hut; its door consisted of a very low and narrow aperture, and it resembled those buildings which road-laborers construct for themselves along the roads. He thought without doubt, that it was, in fact, the dwelling of a road-laborer; he was suffering from cold and hunger, but this was, at least, a shelter from the cold. This sort of dwelling is not usually occupied at night. He threw himself flat on his face, and crawled into the hut. It was warm there, and he found a tolerably good bed of straw. He lay, for a moment, stretched out on this bed, without the power to make a movement, so fatigued was he. Then, as the knapsack on his back was in his way, and as it furnished, moreover, a pillow ready to his hand, he set about unbuckling one of the straps. At that moment, a ferocious growl became audible. He raised his eyes. The head of an enormous dog was outlined in the darkness at the entrance of the hut.


He was himself vigorous and formidable; he armed himself with his staff, made a shield of his knapsack, and made his way out of the kennel in the best way he could, not without enlarging the rents in his rags.


He left the garden in the same manner, but backwards, being obliged, in order to keep the dog respectful, to have recourse to that manœuvre with his stick which masters in that sort of fencing designate as la rose couverte.


When he had, not without difficulty, repassed the fence, and found himself once more in the street, alone, without refuge, without shelter, without a roof over his head, chased even from that bed of straw and from that miserable kennel, he dropped rather than seated himself on a stone, and it appears that a passer-by heard him exclaim, "I am not even a dog!"


He soon rose again and resumed his march. He went out of the town, hoping to find some tree or haystack in the fields which would afford him shelter.


He walked thus for some time, with his head still drooping. When he felt himself far from every human habitation, he raised his eyes and gazed searchingly about him. He was in a field. Before him was one of those low hills covered with close-cut stubble, which, after the harvest, resemble shaved heads.


The horizon was perfectly black. This was not alone the obscurity of night; it was caused by very low-hanging clouds which seemed to rest upon the hill itself, and which were mounting and filling the whole sky. Meanwhile, as the moon was about to rise, and as there was still floating in the zenith a remnant of the brightness of twilight, these clouds formed at the summit of the sky a sort of whitish arch, whence a gleam of light fell upon the earth.


The earth was thus better lighted than the sky, which produces a particularly sinister effect, and the hill, whose contour was poor and mean, was outlined vague and wan against the gloomy horizon. The whole effect was hideous, petty, lugubrious, and narrow.


There was nothing in the field or on the hill except a deformed tree, which writhed and shivered a few paces distant from the wayfarer.


This man was evidently very far from having those delicate habits of intelligence and spirit which render one sensible to the mysterious aspects of things; nevertheless, there was something in that sky, in that hill, in that plain, in that tree, which was so profoundly desolate, that after a moment of immobility and reverie he turned back abruptly. There are instants when nature seems hostile.


He retraced his steps; the gates of D—— were closed. D——, which had sustained sieges during the wars of religion, was still surrounded in 1815 by ancient walls flanked by square towers which have been demolished since. He passed through a breach and entered the town again.


It might have been eight o'clock in the evening. As he was not acquainted with the streets, he recommenced his walk at random.


In this way he came to the prefecture, then to the seminary. As he passed through the Cathedral Square, he shook his fist at the church.


At the corner of this square there is a printing establishment. It is there that the proclamations of the Emperor and of the Imperial Guard to the army, brought from the Island of Elba and dictated by Napoleon himself, were printed for the first time.


Worn out with fatigue, and no longer entertaining any hope, he lay down on a stone bench which stands at the doorway of this printing office.


At that moment an old woman came out of the church. She saw the man stretched out in the shadow. "What are you doing there, my friend?" said she.


He answered harshly and angrily: "As you see, my good woman, I am sleeping." The good woman, who was well worthy the name, in fact, was the Marquise de R——


"On this bench?" she went on.


"I have had a mattress of wood for nineteen years," said the man; "to-day I have a mattress of stone."


"You have been a soldier?"


"Yes, my good woman, a soldier."


"Why do you not go to the inn?"


"Because I have no money."


"Alas!" said Madame de R——, "I have only four sous in my purse."


"Give it to me all the same."


The man took the four sous. Madame de R—— continued: "You cannot obtain lodgings in an inn for so small a sum. But have you tried? It is impossible for you to pass the night thus. You are cold and hungry, no doubt. Some one might have given you a lodging out of charity."


"I have knocked at all doors."


"I have been driven away everywhere."


The "good woman" touched the man's arm, and pointed out to him on the other side of the street a small, low house, which stood beside the Bishop's palace.


"You have knocked at all doors?"


"Have you knocked at that one?"


"Knock there."


That evening, the Bishop of D——, after his promenade through the town, remained shut up rather late in his room. He was busy over a great work on Duties, which was never completed, unfortunately. He was carefully compiling everything that the Fathers and the doctors have said on this important subject. His book was divided into two parts: firstly, the duties of all; secondly, the duties of each individual, according to the class to which he belongs. The duties of all are the great duties. There are four of these. Saint Matthew points them out: duties towards God (Matt. vi.); duties towards one's self (Matt. v. 29, 30); duties towards one's neighbor (Matt. vii. 12); duties towards animals (Matt. vi. 20, 25). As for the other duties the Bishop found them pointed out and prescribed elsewhere: to sovereigns and subjects, in the Epistle to the Romans; to magistrates, to wives, to mothers, to young men, by Saint Peter; to husbands, fathers, children and servants, in the Epistle to the Ephesians; to the faithful, in the Epistle to the Hebrews; to virgins, in the Epistle to the Corinthians. Out of these precepts he was laboriously constructing a harmonious whole, which he desired to present to souls.


At eight o'clock he was still at work, writing with a good deal of inconvenience upon little squares of paper, with a big book open on his knees, when Madame Magloire entered, according to her wont, to get the silver-ware from the cupboard near his bed. A moment later, the Bishop, knowing that the table was set, and that his sister was probably waiting for him, shut his book, rose from his table, and entered the dining-room.


The dining-room was an oblong apartment, with a fireplace, which had a door opening on the street (as we have said), and a window opening on the garden.


Madame Magloire was, in fact, just putting the last touches to the table.


As she performed this service, she was conversing with Mademoiselle Baptistine.


A lamp stood on the table; the table was near the fireplace. A wood fire was burning there.


One can easily picture to one's self these two women, both of whom were over sixty years of age. Madame Magloire small, plump, vivacious; Mademoiselle Baptistine gentle, slender, frail, somewhat taller than her brother, dressed in a gown of puce-colored silk, of the fashion of 1806, which she had purchased at that date in Paris, and which had lasted ever since. To borrow vulgar phrases, which possess the merit of giving utterance in a single word to an idea which a whole page would hardly suffice to express, Madame Magloire had the air of a peasant, and Mademoiselle Baptistine that of a lady. Madame Magloire wore a white quilted cap, a gold Jeannette cross on a velvet ribbon upon her neck, the only bit of feminine jewelry that there was in the house, a very white fichu puffing out from a gown of coarse black woollen stuff, with large, short sleeves, an apron of cotton cloth in red and green checks, knotted round the waist with a green ribbon, with a stomacher of the same attached by two pins at the upper corners, coarse shoes on her feet, and yellow stockings, like the women of Marseilles. Mademoiselle Baptistine's gown was cut on the patterns of 1806, with a short waist, a narrow, sheath-like skirt, puffed sleeves, with flaps and buttons. She concealed her gray hair under a frizzed wig known as the baby wig. Madame Magloire had an intelligent, vivacious, and kindly air; the two corners of her mouth unequally raised, and her upper lip, which was larger than the lower, imparted to her a rather crabbed and imperious look. So long as Monseigneur held his peace, she talked to him resolutely with a mixture of respect and freedom; but as soon as Monseigneur began to speak, as we have seen, she obeyed passively like her mistress. Mademoiselle Baptistine did not even speak. She confined herself to obeying and pleasing him. She had never been pretty, even when she was young; she had large, blue, prominent eyes, and a long arched nose; but her whole visage, her whole person, breathed forth an ineffable goodness, as we stated in the beginning. She had always been predestined to gentleness; but faith, charity, hope, those three virtues which mildly warm the soul, had gradually elevated that gentleness to sanctity. Nature had made her a lamb, religion had made her an angel. Poor sainted virgin! Sweet memory which has vanished!


Mademoiselle Baptistine has so often narrated what passed at the episcopal residence that evening, that there are many people now living who still recall the most minute details.


At the moment when the Bishop entered, Madame Magloire was talking with considerable vivacity. She was haranguing Mademoiselle Baptistine on a subject which was familiar to her and to which the Bishop was also accustomed. The question concerned the lock upon the entrance door.


It appears that while procuring some provisions for supper, Madame Magloire had heard things in divers places. People had spoken of a prowler of evil appearance; a suspicious vagabond had arrived who must be somewhere about the town, and those who should take it into their heads to return home late that night might be subjected to unpleasant encounters. The police was very badly organized, moreover, because there was no love lost between the Prefect and the Mayor, who sought to injure each other by making things happen. It behooved wise people to play the part of their own police, and to guard themselves well, and care must be taken to duly close, bar and barricade their houses, and to fasten the doors well.


Madame Magloire emphasized these last words; but the Bishop had just come from his room, where it was rather cold. He seated himself in front of the fire, and warmed himself, and then fell to thinking of other things. He did not take up the remark dropped with design by Madame Magloire. She repeated it. Then Mademoiselle Baptistine, desirous of satisfying Madame Magloire without displeasing her brother, ventured to say timidly:—


"Did you hear what Madame Magloire is saying, brother?"


"I have heard something of it in a vague way," replied the Bishop. Then half-turning in his chair, placing his hands on his knees, and raising towards the old servant woman his cordial face, which so easily grew joyous, and which was illuminated from below by the firelight,—"Come, what is the matter? What is the matter? Are we in any great danger?"


Then Madame Magloire began the whole story afresh, exaggerating it a little without being aware of the fact. It appeared that a Bohemian, a bare-footed vagabond, a sort of dangerous mendicant, was at that moment in the town. He had presented himself at Jacquin Labarre's to obtain lodgings, but the latter had not been willing to take him in. He had been seen to arrive by the way of the boulevard Gassendi and roam about the streets in the gloaming. A gallows-bird with a terrible face.


"Really!" said the Bishop.


This willingness to interrogate encouraged Madame Magloire; it seemed to her to indicate that the Bishop was on the point of becoming alarmed; she pursued triumphantly:—


"Yes, Monseigneur. That is how it is. There will be some sort of catastrophe in this town to-night. Every one says so. And withal, the police is so badly regulated" (a useful repetition). "The idea of living in a mountainous country, and not even having lights in the streets at night! One goes out. Black as ovens, indeed! And I say, Monseigneur, and Mademoiselle there says with me—"


"I," interrupted his sister, "say nothing. What my brother does is well done."


Madame Magloire continued as though there had been no protest:—


"We say that this house is not safe at all; that if Monseigneur will permit, I will go and tell Paulin Musebois, the locksmith, to come and replace the ancient locks on the doors; we have them, and it is only the work of a moment; for I say that nothing is more terrible than a door which can be opened from the outside with a latch by the first passer-by; and I say that we need bolts, Monseigneur, if only for this night; moreover, Monseigneur has the habit of always saying 'come in'; and besides, even in the middle of the night, O mon Dieu! there is no need to ask permission."


At that moment there came a tolerably violent knock on the door.


"Come in," said the Bishop.


The door opened.


It opened wide with a rapid movement, as though some one had given it an energetic and resolute push.


We already know the man. It was the wayfarer whom we have seen wandering about in search of shelter.


He entered, advanced a step, and halted, leaving the door open behind him. He had his knapsack on his shoulders, his cudgel in his hand, a rough, audacious, weary, and violent expression in his eyes. The fire on the hearth lighted him up. He was hideous. It was a sinister apparition.


Madame Magloire had not even the strength to utter a cry. She trembled, and stood with her mouth wide open.


Mademoiselle Baptistine turned round, beheld the man entering, and half started up in terror; then, turning her head by degrees towards the fireplace again, she began to observe her brother, and her face became once more profoundly calm and serene.


The Bishop fixed a tranquil eye on the man.


As he opened his mouth, doubtless to ask the newcomer what he desired, the man rested both hands on his staff, directed his gaze at the old man and the two women, and without waiting for the Bishop to speak, he said, in a loud voice:—


"See here. My name is Jean Valjean. I am a convict from the galleys. I have passed nineteen years in the galleys. I was liberated four days ago, and am on my way to Pontarlier, which is my destination. I have been walking for four days since I left Toulon. I have travelled a dozen leagues to-day on foot. This evening, when I arrived in these parts, I went to an inn, and they turned me out, because of my yellow passport, which I had shown at the town-hall. I had to do it. I went to an inn. They said to me, 'Be off,' at both places. No one would take me. I went to the prison; the jailer would not admit me. I went into a dog's kennel; the dog bit me and chased me off, as though he had been a man. One would have said that he knew who I was. I went into the fields, intending to sleep in the open air, beneath the stars. There were no stars. I thought it was going to rain, and I re-entered the town, to seek the recess of a doorway. Yonder, in the square, I meant to sleep on a stone bench. A good woman pointed out your house to me, and said to me, 'Knock there!' I have knocked. What is this place? Do you keep an inn? I have money—savings. One hundred and nine francs fifteen sous, which I earned in the galleys by my labor, in the course of nineteen years. I will pay. What is that to me? I have money. I am very weary; twelve leagues on foot; I am very hungry. Are you willing that I should remain?"


"Madame Magloire," said the Bishop, "you will set another place."


The man advanced three paces, and approached the lamp which was on the table. "Stop," he resumed, as though he had not quite understood; "that's not it. Did you hear? I am a galley-slave; a convict. I come from the galleys." He drew from his pocket a large sheet of yellow paper, which he unfolded. "Here's my passport. Yellow, as you see. This serves to expel me from every place where I go. Will you read it? I know how to read. I learned in the galleys. There is a school there for those who choose to learn. Hold, this is what they put on this passport: 'Jean Valjean, discharged convict, native of'—that is nothing to you—'has been nineteen years in the galleys: five years for house-breaking and burglary; fourteen years for having attempted to escape on four occasions. He is a very dangerous man.' There! Every one has cast me out. Are you willing to receive me? Is this an inn? Will you give me something to eat and a bed? Have you a stable?"


"Madame Magloire," said the Bishop, "you will put white sheets on the bed in the alcove." We have already explained the character of the two women's obedience.


Madame Magloire retired to execute these orders.


The Bishop turned to the man.


"Sit down, sir, and warm yourself. We are going to sup in a few moments, and your bed will be prepared while you are supping."


At this point the man suddenly comprehended. The expression of his face, up to that time sombre and harsh, bore the imprint of stupefaction, of doubt, of joy, and became extraordinary. He began stammering like a crazy man:—


"Really? What! You will keep me? You do not drive me forth? A convict! You call me sir! You do not address me as thou? 'Get out of here, you dog!' is what people always say to me. I felt sure that you would expel me, so I told you at once who I am. Oh, what a good woman that was who directed me hither! I am going to sup! A bed with a mattress and sheets, like the rest of the world! a bed! It is nineteen years since I have slept in a bed! You actually do not want me to go! You are good people. Besides, I have money. I will pay well. Pardon me, monsieur the inn-keeper, but what is your name? I will pay anything you ask. You are a fine man. You are an inn-keeper, are you not?"


"I am," replied the Bishop, "a priest who lives here."


"A priest!" said the man. "Oh, what a fine priest! Then you are not going to demand any money of me? You are the curé, are you not? the curé of this big church? Well! I am a fool, truly! I had not perceived your skull-cap."


As he spoke, he deposited his knapsack and his cudgel in a corner, replaced his passport in his pocket, and seated himself. Mademoiselle Baptistine gazed mildly at him. He continued:


"You are humane, Monsieur le Curé; you have not scorned me. A good priest is a very good thing. Then you do not require me to pay?"


"No," said the Bishop; "keep your money. How much have you? Did you not tell me one hundred and nine francs?"


"And fifteen sous," added the man.


"One hundred and nine francs fifteen sous. And how long did it take you to earn that?"


The Bishop sighed deeply.


The man continued: "I have still the whole of my money. In four days I have spent only twenty-five sous, which I earned by helping unload some wagons at Grasse. Since you are an abbé, I will tell you that we had a chaplain in the galleys. And one day I saw a bishop there. Monseigneur is what they call him. He was the Bishop of Majore at Marseilles. He is the curé who rules over the other curés, you understand. Pardon me, I say that very badly; but it is such a far-off thing to me! You understand what we are! He said mass in the middle of the galleys, on an altar. He had a pointed thing, made of gold, on his head; it glittered in the bright light of midday. We were all ranged in lines on the three sides, with cannons with lighted matches facing us. We could not see very well. He spoke; but he was too far off, and we did not hear. That is what a bishop is like."


While he was speaking, the Bishop had gone and shut the door, which had remained wide open.


Madame Magloire returned. She brought a silver fork and spoon, which she placed on the table.


"Madame Magloire," said the Bishop, "place those things as near the fire as possible." And turning to his guest: "The night wind is harsh on the Alps. You must be cold, sir."


Each time that he uttered the word sir, in his voice which was so gently grave and polished, the man's face lighted up. Monsieur to a convict is like a glass of water to one of the shipwrecked of the Medusa. Ignominy thirsts for consideration.


"This lamp gives a very bad light," said the Bishop.


Madame Magloire understood him, and went to get the two silver candlesticks from the chimney-piece in Monseigneur's bed-chamber, and placed them, lighted, on the table.


"Monsieur le Curé," said the man, "you are good; you do not despise me. You receive me into your house. You light your candles for me. Yet I have not concealed from you whence I come and that I am an unfortunate man."


The Bishop, who was sitting close to him, gently touched his hand. "You could not help telling me who you were. This is not my house; it is the house of Jesus Christ. This door does not demand of him who enters whether he has a name, but whether he has a grief. You suffer, you are hungry and thirsty; you are welcome. And do not thank me; do not say that I receive you in my house. No one is at home here, except the man who needs a refuge. I say to you, who are passing by, that you are much more at home here than I am myself. Everything here is yours. What need have I to know your name? Besides, before you told me you had one which I knew."


The man opened his eyes in astonishment.


"Really? You knew what I was called?"


"Yes," replied the Bishop, "you are called my brother."


"Stop, Monsieur le Curé," exclaimed the man. "I was very hungry when I entered here; but you are so good, that I no longer know what has happened to me."


The Bishop looked at him, and said,—


"You have suffered much?"


"Oh, the red coat, the ball on the ankle, a plank to sleep on, heat, cold, toil, the convicts, the thrashings, the double chain for nothing, the cell for one word; even sick and in bed, still the chain! Dogs, dogs are happier! Nineteen years! I am forty-six. Now there is the yellow passport. That is what it is like."


"Yes," resumed the Bishop, "you have come from a very sad place. Listen. There will be more joy in heaven over the tear-bathed face of a repentant sinner than over the white robes of a hundred just men. If you emerge from that sad place with thoughts of hatred and of wrath against mankind, you are deserving of pity; if you emerge with thoughts of good-will and of peace, you are more worthy than any one of us."


In the meantime, Madame Magloire had served supper: soup, made with water, oil, bread, and salt; a little bacon, a bit of mutton, figs, a fresh cheese, and a large loaf of rye bread. She had, of her own accord, added to the Bishop's ordinary fare a bottle of his old Mauves wine.


The Bishop's face at once assumed that expression of gayety which is peculiar to hospitable natures. "To table!" he cried vivaciously. As was his custom when a stranger supped with him, he made the man sit on his right. Mademoiselle Baptistine, perfectly peaceable and natural, took her seat at his left.


The Bishop asked a blessing; then helped the soup himself, according to his custom. The man began to eat with avidity.


All at once the Bishop said: "It strikes me there is something missing on this table."


Madame Magloire had, in fact, only placed the three sets of forks and spoons which were absolutely necessary. Now, it was the usage of the house, when the Bishop had any one to supper, to lay out the whole six sets of silver on the table-cloth—an innocent ostentation. This graceful semblance of luxury was a kind of child's play, which was full of charm in that gentle and severe household, which raised poverty into dignity.


Madame Magloire understood the remark, went out without saying a word, and a moment later the three sets of silver forks and spoons demanded by the Bishop were glittering upon the cloth, symmetrically arranged before the three persons seated at the table.


Now, in order to convey an idea of what passed at that table, we cannot do better than to transcribe here a passage from one of Mademoiselle Baptistine's letters to Madame Boischevron, wherein the conversation between the convict and the Bishop is described with ingenious minuteness.


". . . This man paid no attention to any one. He ate with the voracity of a starving man. However, after supper he said:


"'Monsieur le Curé of the good God, all this is far too good for me; but I must say that the carters who would not allow me to eat with them keep a better table than you do.'


"Between ourselves, the remark rather shocked me. My brother replied:—


"'They are more fatigued than I.'


"'No,' returned the man, 'they have more money. You are poor; I see that plainly. You cannot be even a curate. Are you really a curé? Ah, if the good God were but just, you certainly ought to be a curé!'


"'The good God is more than just,' said my brother.


"A moment later he added:—


"'Monsieur Jean Valjean, is it to Pontarlier that you are going?'


"'With my road marked out for me.'


"I think that is what the man said. Then he went on:—


"'I must be on my way by daybreak to-morrow. Travelling is hard. If the nights are cold, the days are hot.'


"'You are going to a good country,' said my brother. 'During the Revolution my family was ruined. I took refuge in Franche-Comté at first, and there I lived for some time by the toil of my hands. My will was good. I found plenty to occupy me. One has only to choose. There are paper mills, tanneries, distilleries, oil factories, watch factories on a large scale, steel mills, copper works, twenty iron foundries at least, four of which, situated at Lods, at Châtillon, at Audincourt, and at Beure, are tolerably large.'


"I think I am not mistaken in saying that those are the names which my brother mentioned. Then he interrupted himself and addressed me:—


"'Have we not some relatives in those parts, my dear sister?'


"I replied,—


"'We did have some; among others, M. de Lucenet, who was captain of the gates at Pontarlier under the old régime.'


"'Yes,' resumed my brother; 'but in '93, one had no longer any relatives, one had only one's arms. I worked. They have, in the country of Pontarlier, whither you are going, Monsieur Valjean, a truly patriarchal and truly charming industry, my sister. It is their cheese-dairies, which they call fruitières.'


"Then my brother, while urging the man to eat, explained to him, with great minuteness, what these fruitières of Pontarlier were; that they were divided into two classes: the big barns which belong to the rich, and where there are forty or fifty cows which produce from seven to eight thousand cheeses each summer, and the associated fruitières, which belong to the poor; these are the peasants of mid-mountain, who hold their cows in common, and share the proceeds. 'They engage the services of a cheese-maker, whom they call the grurin; the grurin receives the milk of the associates three times a day, and marks the quantity on a double tally. It is towards the end of April that the work of the cheese-dairies begins; it is towards the middle of June that the cheese-makers drive their cows to the mountains.'


"The man recovered his animation as he ate. My brother made him drink that good Mauves wine, which he does not drink himself, because he says that wine is expensive. My brother imparted all these details with that easy gayety of his with which you are acquainted, interspersing his words with graceful attentions to me. He recurred frequently to that comfortable trade of grurin, as though he wished the man to understand, without advising him directly and harshly, that this would afford him a refuge. One thing struck me. This man was what I have told you. Well, neither during supper, nor during the entire evening, did my brother utter a single word, with the exception of a few words about Jesus when he entered, which could remind the man of what he was, nor of what my brother was. To all appearances, it was an occasion for preaching him a little sermon, and of impressing the Bishop on the convict, so that a mark of the passage might remain behind. This might have appeared to any one else who had this, unfortunate man in his hands to afford a chance to nourish his soul as well as his body, and to bestow upon him some reproach, seasoned with moralizing and advice, or a little commiseration, with an exhortation to conduct himself better in the future. My brother did not even ask him from what country he came, nor what was his history. For in his history there is a fault, and my brother seemed to avoid everything which could remind him of it. To such a point did he carry it, that at one time, when my brother was speaking of the mountaineers of Pontarlier, who exercise a gentle labor near heaven, and who, he added, are happy because they are innocent, he stopped short, fearing lest in this remark there might have escaped him something which might wound the man. By dint of reflection, I think I have comprehended what was passing in my brother's heart. He was thinking, no doubt, that this man, whose name is Jean Valjean, had his misfortune only too vividly present in his mind; that the best thing was to divert him from it, and to make him believe, if only momentarily, that he was a person like any other, by treating him just in his ordinary way. Is not this indeed, to understand charity well? Is there not, dear Madame, something truly evangelical in this delicacy which abstains from sermon, from moralizing, from allusions? and is not the truest pity, when a man has a sore point, not to touch it at all? It has seemed to me that this might have been my brother's private thought. In any case, what I can say is that, if he entertained all these ideas, he gave no sign of them; from beginning to end, even to me he was the same as he is every evening, and he supped with this Jean Valjean with the same air and in the same manner in which he would have supped with M. Gédéon le Prévost, or with the curate of the parish.


"Towards the end, when he had reached the figs, there came a knock at the door. It was Mother Gerbaud, with her little one in her arms. My brother kissed the child on the brow, and borrowed fifteen sous which I had about me to give to Mother Gerbaud. The man was not paying much heed to anything then. He was no longer talking, and he seemed very much fatigued. After poor old Gerbaud had taken her departure, my brother said grace; then he turned to the man and said to him, 'You must be in great need of your bed.' Madame Magloire cleared the table very promptly. I understood that we must retire, in order to allow this traveller to go to sleep, and we both went upstairs. Nevertheless, I sent Madame Magloire down a moment later, to carry to the man's bed a goat skin from the Black Forest, which was in my room. The nights are frigid, and that keeps one warm. It is a pity that this skin is old; all the hair is falling out. My brother bought it while he was in Germany, at Tottlingen, near the sources of the Danube, as well as the little ivory-handled knife which I use at table.


"Madame Magloire returned immediately. We said our prayers in the drawing-room, where we hang up the linen, and then we each retired to our own chambers, without saying a word to each other."


After bidding his sister good night, Monseigneur Bienvenu took one of the two silver candlesticks from the table, handed the other to his guest, and said to him,—


The man followed him.


As might have been observed from what has been said above, the house was so arranged that in order to pass into the oratory where the alcove was situated, or to get out of it, it was necessary to traverse the Bishop's bedroom.


At the moment when he was crossing this apartment, Madame Magloire was putting away the silverware in the cupboard near the head of the bed. This was her last care every evening before she went to bed.


The Bishop installed his guest in the alcove. A fresh white bed had been prepared there. The man set the candle down on a small table.


"Well," said the Bishop, "may you pass a good night. To-morrow morning, before you set out, you shall drink a cup of warm milk from our cows."


Hardly had he pronounced these words full of peace, when all of a sudden, and without transition, he made a strange movement, which would have frozen the two sainted women with horror, had they witnessed it. Even at this day it is difficult for us to explain what inspired him at that moment. Did he intend to convey a warning or to throw out a menace? Was he simply obeying a sort of instinctive impulse which was obscure even to himself? He turned abruptly to the old man, folded his arms, and bending upon his host a savage gaze, he exclaimed in a hoarse voice:—


"Ah! really! You lodge me in your house, close to yourself like this?"


He broke off, and added with a laugh in which there lurked something monstrous:—


"Have you really reflected well? How do you know that I have not been an assassin?"


The Bishop replied:—


"That is the concern of the good God."


Then gravely, and moving his lips like one who is praying or talking to himself, he raised two fingers of his right hand and bestowed his benediction on the man, who did not bow, and without turning his head or looking behind him, he returned to his bedroom.


When the alcove was in use, a large serge curtain drawn from wall to wall concealed the altar. The Bishop knelt before this curtain as he passed and said a brief prayer. A moment later he was in his garden, walking, meditating, contemplating, his heart and soul wholly absorbed in those grand and mysterious things which God shows at night to the eyes which remain open.


As for the man, he was actually so fatigued that he did not even profit by the nice white sheets. Snuffing out his candle with his nostrils after the manner of convicts, he dropped, all dressed as he was, upon the bed, where he immediately fell into a profound sleep.


Midnight struck as the Bishop returned from his garden to his apartment.


A few minutes later all were asleep in the little house.


Towards the middle of the night Jean Valjean woke.


Jean Valjean came from a poor peasant family of Brie. He had not learned to read in his childhood. When he reached man's estate, he became a tree-pruner at Faverolles. His mother was named Jeanne Mathieu; his father was called Jean Valjean or Vlajean, probably a sobriquet, and a contraction of voilà Jean, "here's Jean."


Jean Valjean was of that thoughtful but not gloomy disposition which constitutes the peculiarity of affectionate natures. On the whole, however, there was something decidedly sluggish and insignificant about Jean Valjean in appearance, at least. He had lost his father and mother at a very early age. His mother had died of a milk fever, which had not been properly attended to. His father, a tree-pruner, like himself, had been killed by a fall from a tree. All that remained to Jean Valjean was a sister older than himself,—a widow with seven children, boys and girls. This sister had brought up Jean Valjean, and so long as she had a husband she lodged and fed her young brother.


The husband died. The eldest of the seven children was eight years old. The youngest, one.


Jean Valjean had just attained his twenty-fifth year. He took the father's place, and, in his turn, supported the sister who had brought him up. This was done simply as a duty and even a little churlishly on the part of Jean Valjean. Thus his youth had been spent in rude and ill-paid toil. He had never known a "kind woman friend" in his native parts. He had not had the time to fall in love.


He returned at night weary, and ate his broth without uttering a word. His sister, mother Jeanne, often took the best part of his repast from his bowl while he was eating,—a bit of meat, a slice of bacon, the heart of the cabbage,—to give to one of her children. As he went on eating, with his head bent over the table and almost into his soup, his long hair falling about his bowl and concealing his eyes, he had the air of perceiving nothing and allowing it. There was at Faverolles, not far from the Valjean thatched cottage, on the other side of the lane, a farmer's wife named Marie-Claude; the Valjean children, habitually famished, sometimes went to borrow from Marie-Claude a pint of milk, in their mother's name, which they drank behind a hedge or in some alley corner, snatching the jug from each other so hastily that the little girls spilled it on their aprons and down their necks. If their mother had known of this marauding, she would have punished the delinquents severely. Jean Valjean gruffly and grumblingly paid Marie-Claude for the pint of milk behind their mother's back, and the children were not punished.


In pruning season he earned eighteen sous a day; then he hired out as a hay-maker, as laborer, as neat-herd on a farm, as a drudge. He did whatever he could. His sister worked also but what could she do with seven little children? It was a sad group enveloped in misery, which was being gradually annihilated. A very hard winter came. Jean had no work. The family had no bread. No bread literally. Seven children!


One Sunday evening, Maubert Isabeau, the baker on the Church Square at Faverolles, was preparing to go to bed, when he heard a violent blow on the grated front of his shop. He arrived in time to see an arm passed through a hole made by a blow from a fist, through the grating and the glass. The arm seized a loaf of bread and carried it off. Isabeau ran out in haste; the robber fled at the full speed of his legs. Isabeau ran after him and stopped him. The thief had flung away the loaf, but his arm was still bleeding. It was Jean Valjean.


This took place in 1795. Jean Valjean was taken before the tribunals of the time for theft and breaking and entering an inhabited house at night. He had a gun which he used better than any one else in the world, he was a bit of a poacher, and this injured his case. There exists a legitimate prejudice against poachers. The poacher, like the smuggler, smacks too strongly of the brigand. Nevertheless, we will remark cursorily, there is still an abyss between these races of men and the hideous assassin of the towns. The poacher lives in the forest, the smuggler lives in the mountains or on the sea. The cities make ferocious men because they make corrupt men. The mountain, the sea, the forest, make savage men; they develop the fierce side, but often without destroying the humane side.


Jean Valjean was pronounced guilty. The terms of the Code were explicit. There occur formidable hours in our civilization; there are moments when the penal laws decree a shipwreck. What an ominous minute is that in which society draws back and consummates the irreparable abandonment of a sentient being! Jean Valjean was condemned to five years in the galleys.


On the 22d of April, 1796, the victory of Montenotte, won by the general-in-chief of the army of Italy, whom the message of the Directory to the Five Hundred, of the 2d of Floréal, year IV., calls Buona-Parte, was announced in Paris; on that same day a great gang of galley-slaves was put in chains at Bicêtre. Jean Valjean formed a part of that gang. An old turnkey of the prison, who is now nearly eighty years old, still recalls perfectly that unfortunate wretch who was chained to the end of the fourth line, in the north angle of the courtyard. He was seated on the ground like the others. He did not seem to comprehend his position, except that it was horrible. It is probable that he, also, was disentangling from amid the vague ideas of a poor man, ignorant of everything, something excessive. While the bolt of his iron collar was being riveted behind his head with heavy blows from the hammer, he wept, his tears stifled him, they impeded his speech; he only managed to say from time to time, "I was a tree-pruner at Faverolles." Then still sobbing, he raised his right hand and lowered it gradually seven times, as though he were touching in succession seven heads of unequal heights, and from this gesture it was divined that the thing which he had done, whatever it was, he had done for the sake of clothing and nourishing seven little children.


He set out for Toulon. He arrived there, after a journey of twenty-seven days, on a cart, with a chain on his neck. At Toulon he was clothed in the red cassock. All that had constituted his life, even to his name, was effaced; he was no longer even Jean Valjean; he was number 24,601. What became of his sister? What became of the seven children? Who troubled himself about that? What becomes of the handful of leaves from the young tree which is sawed off at the root?


It is always the same story. These poor living beings, these creatures of God, henceforth without support, without guide, without refuge, wandered away at random,—who even knows?—each in his own direction perhaps, and little by little buried themselves in that cold mist which engulfs solitary destinies; gloomy shades, into which disappear in succession so many unlucky heads, in the sombre march of the human race. They quitted the country. The clock-tower of what had been their village forgot them; the boundary line of what had been their field forgot them; after a few years' residence in the galleys, Jean Valjean himself forgot them. In that heart, where there had been a wound, there was a scar. That is all. Only once, during all the time which he spent at Toulon, did he hear his sister mentioned. This happened, I think, towards the end of the fourth year of his captivity. I know not through what channels the news reached him. Some one who had known them in their own country had seen his sister. She was in Paris. She lived in a poor street near Saint-Sulpice, in the Rue du Gindre. She had with her only one child, a little boy, the youngest. Where were the other six? Perhaps she did not know herself. Every morning she went to a printing office, No. 3 Rue du Sabot, where she was a folder and stitcher. She was obliged to be there at six o'clock in the morning—long before daylight in winter. In the same building with the printing office there was a school, and to this school she took her little boy, who was seven years old. But as she entered the printing office at six, and the school only opened at seven, the child had to wait in the courtyard, for the school to open, for an hour—one hour of a winter night in the open air! They would not allow the child to come into the printing office, because he was in the way, they said. When the workmen passed in the morning, they beheld this poor little being seated on the pavement, overcome with drowsiness, and often fast asleep in the shadow, crouched down and doubled up over his basket. When it rained, an old woman, the portress, took pity on him; she took him into her den, where there was a pallet, a spinning-wheel, and two wooden chairs, and the little one slumbered in a corner, pressing himself close to the cat that he might suffer less from cold. At seven o'clock the school opened, and he entered. That is what was told to Jean Valjean.


They talked to him about it for one day; it was a moment, a flash, as though a window had suddenly been opened upon the destiny of those things whom he had loved; then all closed again. He heard nothing more forever. Nothing from them ever reached him again; he never beheld them; he never met them again; and in the continuation of this mournful history they will not be met with any more.


Towards the end of this fourth year Jean Valjean's turn to escape arrived. His comrades assisted him, as is the custom in that sad place. He escaped. He wandered for two days in the fields at liberty, if being at liberty is to be hunted, to turn the head every instant, to quake at the slightest noise, to be afraid of everything,—of a smoking roof, of a passing man, of a barking dog, of a galloping horse, of a striking clock, of the day because one can see, of the night because one cannot see, of the highway, of the path, of a bush, of sleep. On the evening of the second day he was captured. He had neither eaten nor slept for thirty-six hours. The maritime tribunal condemned him, for this crime, to a prolongation of his term for three years, which made eight years. In the sixth year his turn to escape occurred again; he availed himself of it, but could not accomplish his flight fully. He was missing at roll-call. The cannon were fired, and at night the patrol found him hidden under the keel of a vessel in process of construction; he resisted the galley guards who seized him. Escape and rebellion. This case, provided for by a special code, was punished by an addition of five years, two of them in the double chain. Thirteen years. In the tenth year his turn came round again; he again profited by it; he succeeded no better. Three years for this fresh attempt. Sixteen years. Finally, I think it was during his thirteenth year, he made a last attempt, and only succeeded in getting retaken at the end of four hours of absence. Three years for those four hours. Nineteen years. In October, 1815, he was released; he had entered there in 1796, for having broken a pane of glass and taken a loaf of bread.


Room for a brief parenthesis. This is the second time, during his studies on the penal question and damnation by law, that the author of this book has come across the theft of a loaf of bread as the point of departure for the disaster of a destiny. Claude Gaux had stolen a loaf; Jean Valjean had stolen a loaf. English statistics prove the fact that four thefts out of five in London have hunger for their immediate cause.


Jean Valjean had entered the galleys sobbing and shuddering; he emerged impassive. He had entered in despair; he emerged gloomy.


What had taken place in that soul?


Let us try to say it.


It is necessary that society should look at these things, because it is itself which creates them.


He was, as we have said, an ignorant man, but he was not a fool. The light of nature was ignited in him. Unhappiness, which also possesses a clearness of vision of its own, augmented the small amount of daylight which existed in this mind. Beneath the cudgel, beneath the chain, in the cell, in hardship, beneath the burning sun of the galleys, upon the plank bed of the convict, he withdrew into his own consciousness and meditated.


He constituted himself the tribunal.


He began by putting himself on trial.


He recognized the fact that he was not an innocent man unjustly punished. He admitted that he had committed an extreme and blameworthy act; that that loaf of bread would probably not have been refused to him had he asked for it; that, in any case, it would have been better to wait until he could get it through compassion or through work; that it is not an unanswerable argument to say, "Can one wait when one is hungry?" That, in the first place, it is very rare for any one to die of hunger, literally; and next, that, fortunately or unfortunately, man is so constituted that he can suffer long and much, both morally and physically, without dying; that it is therefore necessary to have patience; that that would even have been better for those poor little children; that it had been an act of madness for him, a miserable, unfortunate wretch, to take society at large violently by the collar, and to imagine that one can escape from misery through theft; that that is in any case a poor door through which to escape from misery through which infamy enters; in short, that he was in the wrong.


Then he asked himself:—


Whether he had been the only one in fault in his fatal history. Whether it was not a serious thing, that he, a laborer, out of work, that he, an industrious man, should have lacked bread. And whether, the fault once committed and confessed, the chastisement had not been ferocious and disproportioned. Whether there had not been more abuse on the part of the law, in respect to the penalty, than there had been on the part of the culprit in respect to his fault. Whether there had not been an excess of weights in one balance of the scale, in the one which contains expiation. Whether the over-weight of the penalty was not equivalent to the annihilation of the crime, and did not result in reversing the situation, of replacing the fault of the delinquent by the fault of the repression, of converting the guilty man into the victim, and the debtor into the creditor, and of ranging the law definitely on the side of the man who had violated it.


Whether this penalty, complicated by successive aggravations for attempts at escape, had not ended in becoming a sort of outrage perpetrated by the stronger upon the feebler, a crime of society against the individual, a crime which was being committed afresh every day, a crime which had lasted nineteen years.


He asked himself whether human society could have the right to force its members to suffer equally in one case for its own unreasonable lack of foresight, and in the other case for its pitiless foresight; and to seize a poor man forever between a defect and an excess, a default of work and an excess of punishment.


Whether it was not outrageous for society to treat thus precisely those of its members who were the least well endowed in the division of goods made by chance, and consequently the most deserving of consideration.


These questions put and answered, he judged society and condemned it.


He condemned it to his hatred.


He made it responsible for the fate which he was suffering, and he said to himself that it might be that one day he should not hesitate to call it to account. He declared to himself that there was no equilibrium between the harm which he had caused and the harm which was being done to him; he finally arrived at the conclusion that his punishment was not, in truth, unjust, but that it most assuredly was iniquitous.


Anger may be both foolish and absurd; one can be irritated wrongfully; one is exasperated only when there is some show of right on one's side at bottom. Jean Valjean felt himself exasperated.


And besides, human society had done him nothing but harm; he had never seen anything of it save that angry face which it calls Justice, and which it shows to those whom it strikes. Men had only touched him to bruise him. Every contact with them had been a blow. Never, since his infancy, since the days of his mother, of his sister, had he ever encountered a friendly word and a kindly glance. From suffering to suffering, he had gradually arrived at the conviction that life is a war; and that in this war he was the conquered. He had no other weapon than his hate. He resolved to whet it in the galleys and to bear it away with him when he departed.


There was at Toulon a school for the convicts, kept by the Ignorantin friars, where the most necessary branches were taught to those of the unfortunate men who had a mind for them. He was of the number who had a mind. He went to school at the age of forty, and learned to read, to write, to cipher. He felt that to fortify his intelligence was to fortify his hate. In certain cases, education and enlightenment can serve to eke out evil.


This is a sad thing to say; after having judged society, which had caused his unhappiness, he judged Providence, which had made society, and he condemned it also.


Thus during nineteen years of torture and slavery, this soul mounted and at the same time fell. Light entered it on one side, and darkness on the other.


Jean Valjean had not, as we have seen, an evil nature. He was still good when he arrived at the galleys. He there condemned society, and felt that he was becoming wicked; he there condemned Providence, and was conscious that he was becoming impious.


It is difficult not to indulge in meditation at this point.


Does human nature thus change utterly and from top to bottom? Can the man created good by God be rendered wicked by man? Can the soul be completely made over by fate, and become evil, fate being evil? Can the heart become misshapen and contract incurable deformities and infirmities under the oppression of a disproportionate unhappiness, as the vertebral column beneath too low a vault? Is there not in every human soul, was there not in the soul of Jean Valjean in particular, a first spark, a divine element, incorruptible in this world, immortal in the other, which good can develop, fan, ignite, and make to glow with splendor, and which evil can never wholly extinguish?


Grave and obscure questions, to the last of which every physiologist would probably have responded no, and that without hesitation, had he beheld at Toulon, during the hours of repose, which were for Jean Valjean hours of reverie, this gloomy galley-slave, seated with folded arms upon the bar of some capstan, with the end of his chain thrust into his pocket to prevent its dragging, serious, silent, and thoughtful, a pariah of the laws which regarded the man with wrath, condemned by civilization, and regarding heaven with severity.


Certainly,—and we make no attempt to dissimulate the fact,—the observing physiologist would have beheld an irremediable misery; he would, perchance, have pitied this sick man, of the law's making; but he would not have even essayed any treatment; he would have turned aside his gaze from the caverns of which he would have caught a glimpse within this soul, and, like Dante at the portals of hell, he would have effaced from this existence the word which the finger of God has, nevertheless, inscribed upon the brow of every man,—hope.


Was this state of his soul, which we have attempted to analyze, as perfectly clear to Jean Valjean as we have tried to render it for those who read us? Did Jean Valjean distinctly perceive, after their formation, and had he seen distinctly during the process of their formation, all the elements of which his moral misery was composed? Had this rough and unlettered man gathered a perfectly clear perception of the succession of ideas through which he had, by degrees, mounted and descended to the lugubrious aspects which had, for so many years, formed the inner horizon of his spirit? Was he conscious of all that passed within him, and of all that was working there? That is something which we do not presume to state; it is something which we do not even believe. There was too much ignorance in Jean Valjean, even after his misfortune, to prevent much vagueness from still lingering there. At times he did not rightly know himself what he felt. Jean Valjean was in the shadows; he suffered in the shadows; he hated in the shadows; one might have said that he hated in advance of himself. He dwelt habitually in this shadow, feeling his way like a blind man and a dreamer. Only, at intervals, there suddenly came to him, from without and from within, an access of wrath, a surcharge of suffering, a livid and rapid flash which illuminated his whole soul, and caused to appear abruptly all around him, in front, behind, amid the gleams of a frightful light, the hideous precipices and the sombre perspective of his destiny.


The flash passed, the night closed in again; and where was he? He no longer knew. The peculiarity of pains of this nature, in which that which is pitiless—that is to say, that which is brutalizing—predominates, is to transform a man, little by little, by a sort of stupid transfiguration, into a wild beast; sometimes into a ferocious beast.


Jean Valjean's successive and obstinate attempts at escape would alone suffice to prove this strange working of the law upon the human soul. Jean Valjean would have renewed these attempts, utterly useless and foolish as they were, as often as the opportunity had presented itself, without reflecting for an instant on the result, nor on the experiences which he had already gone through. He escaped impetuously, like the wolf who finds his cage open. Instinct said to him, "Flee!" Reason would have said, "Remain!" But in the presence of so violent a temptation, reason vanished; nothing remained but instinct. The beast alone acted. When he was recaptured, the fresh severities inflicted on him only served to render him still more wild.


One detail, which we must not omit, is that he possessed a physical strength which was not approached by a single one of the denizens of the galleys. At work, at paying out a cable or winding up a capstan, Jean Valjean was worth four men. He sometimes lifted and sustained enormous weights on his back; and when the occasion demanded it, he replaced that implement which is called a jack-screw, and was formerly called orgueil [pride], whence, we may remark in passing, is derived the name of the Rue Montorgueil, near the Halles [Fishmarket] in Paris. His comrades had nicknamed him Jean the Jack-screw. Once, when they were repairing the balcony of the town-hall at Toulon, one of those admirable caryatids of Puget, which support the balcony, became loosened, and was on the point of falling. Jean Valjean, who was present, supported the caryatid with his shoulder, and gave the workmen time to arrive.


His suppleness even exceeded his strength. Certain convicts who were forever dreaming of escape, ended by making a veritable science of force and skill combined. It is the science of muscles. An entire system of mysterious statics is daily practised by prisoners, men who are forever envious of the flies and birds. To climb a vertical surface, and to find points of support where hardly a projection was visible, was play to Jean Valjean. An angle of the wall being given, with the tension of his back and legs, with his elbows and his heels fitted into the unevenness of the stone, he raised himself as if by magic to the third story. He sometimes mounted thus even to the roof of the galley prison.