Have you ever thought about what fiction is? Probably, such a question may seem surprising: and so everything is clear. Every person throughout his life has to repeatedly create the works he needs for specific purposes - statements, autobiographies, dictations - using not gypsum or clay, not musical notes, not paints, but just a word. At the same time, almost every person will be very surprised if he is told that he thereby created a work of fiction, which is very different from visual art, music and sculpture making. However, everyone understands that a student's essay or dictation is fundamentally different from novels, short stories, news that are created by professional writers. In the works of professionals there is the most important difference - excogitation. But, oddly enough, in a school literature course, you don’t realize the full power of fiction. So using our website in your free time discover fiction for yourself. Les Misérables by Victor Hugo (top novels .txt) 📖
- Author: Victor Hugo
Book online «Les Misérables by Victor Hugo (top novels .txt) 📖». Author Victor Hugo
The children loved him because he knew how to make charming little trifles of straw and cocoanuts.
When he saw the door of a church hung in black, he entered: he sought out funerals as other men seek christenings. Widowhood and the grief of others attracted him, because of his great gentleness; he mingled with the friends clad in mourning, with families dressed in black, with the priests groaning around a coffin. He seemed to like to give to his thoughts for text these funereal psalmodies filled with the vision of the other world. With his eyes fixed on heaven, he listened with a sort of aspiration towards all the mysteries of the infinite, those sad voices which sing on the verge of the obscure abyss of death.
He performed a multitude of good actions, concealing his agency in them as a man conceals himself because of evil actions. He penetrated houses privately, at night; he ascended staircases furtively. A poor wretch on returning to his attic would find that his door had been opened, sometimes even forced, during his absence. The poor man made a clamor over it: some malefactor had been there! He entered, and the first thing he beheld was a piece of gold lying forgotten on some piece of furniture. The “malefactor” who had been there was Father Madeleine.
He was affable and sad. The people said: “There is a rich man who has not a haughty air. There is a happy man who has not a contented air.”
Some people maintained that he was a mysterious person, and that no one ever entered his chamber, which was a regular anchorite’s cell, furnished with winged hour-glasses and enlivened by cross-bones and skulls of dead men! This was much talked of, so that one of the elegant and malicious young women of M. sur M. came to him one day, and asked: “Monsieur le Maire, pray show us your chamber. It is said to be a grotto.” He smiled, and introduced them instantly into this “grotto.” They were well punished for their curiosity. The room was very simply furnished in mahogany, which was rather ugly, like all furniture of that sort, and hung with paper worth twelve sous. They could see nothing remarkable about it, except two candlesticks of antique pattern which stood on the chimney-piece and appeared to be silver, “for they were hall-marked,” an observation full of the type of wit of petty towns.
Nevertheless, people continued to say that no one ever got into the room, and that it was a hermit’s cave, a mysterious retreat, a hole, a tomb.
It was also whispered about that he had “immense” sums deposited with Laffitte, with this peculiar feature, that they were always at his immediate disposal, so that, it was added, M. Madeleine could make his appearance at Laffitte’s any morning, sign a receipt, and carry off his two or three millions in ten minutes. In reality, “these two or three millions” were reducible, as we have said, to six hundred and thirty or forty thousand francs.
At the beginning of 1820 the newspapers announced the death of M. Myriel, Bishop of D——, surnamed “Monseigneur Bienvenu,” who had died in the odor of sanctity at the age of eighty-two.
The Bishop of D—— to supply here a detail which the papers omitted—had been blind for many years before his death, and content to be blind, as his sister was beside him.
Let us remark by the way, that to be blind and to be loved, is, in fact, one of the most strangely exquisite forms of happiness upon this earth, where nothing is complete. To have continually at one’s side a woman, a daughter, a sister, a charming being, who is there because you need her and because she cannot do without you; to know that we are indispensable to a person who is necessary to us; to be able to incessantly measure one’s affection by the amount of her presence which she bestows on us, and to say to ourselves, “Since she consecrates the whole of her time to me, it is because I possess the whole of her heart”; to behold her thought in lieu of her face; to be able to verify the fidelity of one being amid the eclipse of the world; to regard the rustle of a gown as the sound of wings; to hear her come and go, retire, speak, return, sing, and to think that one is the centre of these steps, of this speech; to manifest at each instant one’s personal attraction; to feel one’s self all the more powerful because of one’s infirmity; to become in one’s obscurity, and through one’s obscurity, the star around which this angel gravitates,—few felicities equal this. The supreme happiness of life consists in the conviction that one is loved; loved for one’s own sake—let us say rather, loved in spite of one’s self; this conviction the blind man possesses. To be served in distress is to be caressed. Does he lack anything? No. One does not lose the sight when one has love. And what love! A love wholly constituted of virtue! There is no blindness where there is certainty. Soul seeks soul, gropingly, and finds it. And this soul, found and tested, is a woman. A hand sustains you; it is hers: a mouth lightly touches your brow; it is her mouth: you hear a breath very near you; it is hers. To have everything of her, from her worship to her pity, never to be left, to have that sweet weakness aiding you, to lean upon that immovable reed, to touch Providence with one’s hands, and to be able to take it in one’s arms,—God made tangible,—what bliss! The heart, that obscure, celestial flower, undergoes a mysterious blossoming. One would not exchange that shadow for all brightness! The angel soul is there, uninterruptedly there; if she departs, it is but to return again; she vanishes like a dream, and reappears like reality. One feels warmth approaching, and behold! she is there. One overflows with serenity, with gayety, with ecstasy; one is a radiance amid the night. And there are a thousand little cares. Nothings, which are enormous in that void. The most ineffable accents of the feminine voice employed to lull you, and supplying the vanished universe to you. One is caressed with the soul. One sees nothing, but one feels that one is adored. It is a paradise of shadows.
It was from this paradise that Monseigneur Welcome had passed to the other.
The announcement of his death was reprinted by the local journal of M. sur M. On the following day, M. Madeleine appeared clad wholly in black, and with crape on his hat.
This mourning was noticed in the town, and commented on. It seemed to throw a light on M. Madeleine’s origin. It was concluded that some relationship existed between him and the venerable Bishop. “He has gone into mourning for the Bishop of D——” said the drawing-rooms; this raised M. Madeleine’s credit greatly, and procured for him, instantly and at one blow, a certain consideration in the noble world of M. sur M. The microscopic Faubourg Saint-Germain of the place meditated raising the quarantine against M. Madeleine, the probable relative of a bishop. M. Madeleine perceived the advancement which he had obtained, by the more numerous courtesies of the old women and the more plentiful smiles of the young ones. One evening, a ruler in that petty great world, who was curious by right of seniority, ventured to ask him, “M. le Maire is doubtless a cousin of the late Bishop of D——?”
He said, “No, Madame.”
“But,” resumed the dowager, “you are wearing mourning for him.”
He replied, “It is because I was a servant in his family in my youth.”
Another thing which was remarked, was, that every time that he encountered in the town a young Savoyard who was roaming about the country and seeking chimneys to sweep, the mayor had him summoned, inquired his name, and gave him money. The little Savoyards told each other about it: a great many of them passed that way.
Little by little, and in the course of time, all this opposition subsided. There had at first been exercised against M. Madeleine, in virtue of a sort of law which all those who rise must submit to, blackening and calumnies; then they grew to be nothing more than ill-nature, then merely malicious remarks, then even this entirely disappeared; respect became complete, unanimous, cordial, and towards 1821 the moment arrived when the word “Monsieur le Maire” was pronounced at M. sur M. with almost the same accent as “Monseigneur the Bishop” had been pronounced in D—— in 1815. People came from a distance of ten leagues around to consult M. Madeleine. He put an end to differences, he prevented lawsuits, he reconciled enemies. Every one took him for the judge, and with good reason. It seemed as though he had for a soul the book of the natural law. It was like an epidemic of veneration, which in the course of six or seven years gradually took possession of the whole district.
One single man in the town, in the arrondissement, absolutely escaped this contagion, and, whatever Father Madeleine did, remained his opponent as though a sort of incorruptible and imperturbable instinct kept him on the alert and uneasy. It seems, in fact, as though there existed in certain men a veritable bestial instinct, though pure and upright, like all instincts, which creates antipathies and sympathies, which fatally separates one nature from another nature, which does not hesitate, which feels no disquiet, which does not hold its peace, and which never belies itself, clear in its obscurity, infallible, imperious, intractable, stubborn to all counsels of the intelligence and to all the dissolvents of reason, and which, in whatever manner destinies are arranged, secretly warns the man-dog of the presence of the man-cat, and the man-fox of the presence of the man-lion.
It frequently happened that when M. Madeleine was passing along a street, calm, affectionate, surrounded by the blessings of all, a man of lofty stature, clad in an iron-gray frock-coat, armed with a heavy cane, and wearing a battered hat, turned round abruptly behind him, and followed him with his eyes until he disappeared, with folded arms and a slow shake of the head, and his upper lip raised in company with his lower to his nose, a sort of significant grimace which might be translated by: “What is that man, after all? I certainly have seen him somewhere. In any case, I am not his dupe.”
This person, grave with a gravity which was almost menacing, was one of those men who, even when only seen by a rapid glimpse, arrest the spectator’s attention.
His name was Javert, and he belonged to the police.
At M. sur M. he exercised the unpleasant but useful functions of an inspector. He had not seen Madeleine’s beginnings. Javert owed the post which he occupied to the protection of M. Chabouillet, the secretary of the Minister of State, Comte Anglès, then prefect of police at Paris. When Javert arrived at M. sur M. the fortune of the great manufacturer was already made, and Father Madeleine had become Monsieur Madeleine.
Certain police officers have a peculiar physiognomy, which is complicated with an air of baseness mingled with an air of authority. Javert possessed this physiognomy minus the baseness.
It is our conviction that if souls were visible to the eyes, we should be able to see distinctly that strange thing that each one individual of the human race corresponds to some one of the species of the animal creation; and we could easily recognize this truth, hardly perceived by the thinker, that from the oyster to the eagle, from the pig to the tiger, all animals exist in man, and that each one of them is in a man. Sometimes even several of them at a time.
Animals are nothing else than the figures of our virtues and our vices, straying before our eyes, the visible phantoms of our souls. God shows them to us in order to induce us to reflect. Only since animals are mere shadows, God has not made them capable of education in the full sense of the word; what is the use? On the contrary, our souls being realities and having a goal which is appropriate to them, God has bestowed on them intelligence; that is to say, the possibility of education. Social education, when well done, can always draw from a soul, of whatever sort it may be, the utility which it contains.
This, be it said, is of course from the restricted point of view of the terrestrial life which is apparent, and without
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