Les Misérables, v. 2

F.– "All the members of our family are so."

"Is this little girl yours?"

F.– "Yes, Reverend Mother."

"Are you her father?"

F.– "Her grandfather."

The vocal mother said to the prioress in a whisper, "He answers well."

Jean Valjean had not said a word. The prioress looked attentively at Cosette, and whispered to the vocal mother, "She will be ugly."

The two mothers consulted for a few minutes in a very low voice in a corner of the parlor, and then the prioress turned and said, —

"Father Fauvent, you will get another knee-cap and bell, for we shall require two in future."

On the morrow two bells were really heard in the garden, and the nuns could not resist the temptation of raising a corner of their veils. They could see under the shade of the trees two men digging side by side, Fauvent and another. It was an enormous event; and silence was so far broken that they whispered, "It is an assistant gardener," while the vocal mothers added, "It is a brother of Father Fauvent's."

Jean Valjean was in fact permanently installed; he had the leathern knee-cap and bell, and was henceforth official. He called himself Ultime Fauchelevent. The most powerful determining cause of his admission was the remark of the prioress with reference to Cosette, – "She will be ugly." The prioress, once she had prognosticated this, felt an affection for Cosette, and gave her a place in the boarding-school. This is very logical after all; for although there may be no looking-glasses in a convent, women are conscious of their face. Now, girls who feel themselves pretty have a disinclination to take the veil; and as profession is generally in an inverse ratio to the beauty, more is hoped from ugly than from pretty girls.

All this adventure aggrandized Fauchelevent, for he had a three-fold success, – with Jean Valjean, whom he saved and sheltered; with Gribier, who said to himself, "He saved me fifteen francs;" and with the convent, which, thanks to him, while keeping the coffin of Mother Crucifixion under the altar, eluded Cæsar and sanctified God. There was a coffin with a body at the Little Picpus, and a coffin without a body in the Vaugirard cemetery; public order was doubtless deeply affected by this, but did not perceive the fact. As for the convent, its gratitude to Fauchelevent was great; he became the best of servants, and most precious of gardeners. On the archbishop's very next visit, the prioress told the whole affair to the Grandeur, partly in confusion, and partly in a boastful spirit. The archbishop, on leaving the convent, spoke about it applaudingly and in a whisper to M. de Latil, Confessor to Monseigneur, and afterwards Archbishop of Reims and Cardinal. The admiration felt for Fauchelevent travelled all the way to Rome; and we have seen a letter addressed by the then reigning Pope, Leo XII., to one of his relatives, Monsignore, in the Paris Nunciature, and called, like himself, Della Genga, in which were the following lines, – "It appears that there is at a convent in Paris an excellent gardener, who is a holy man, of the name of Fauvent." Nothing of all this triumph reached Fauchelevent in his hut; he went on grafting, hoeing, and covering his melon beds, quite unaware of his excellence and sanctity. He no more suspected his glory than does a Durham or Surrey steer whose portrait is published in the Illustrated London News, with the inscription "The ox that gained the Short-horn prize."

CHAPTER IX

IN THE CONVENT

Cosette in the convent continued to be silent. She naturally thought herself Valjean's daughter, but as she knew nothing, she could say nothing, and in any case would have said nothing, as we have remarked; for nothing trains children to silence like misfortune. Cosette had suffered so greatly that she feared everything, even to speak, even to breathe, for a word had so often brought down an avalanche upon her! She had scarce begun to grow reassured since she had belonged to Jean Valjean, but she grew very soon accustomed to the convent. The only thing she regretted was Catherine, but she did not dare say so. One day, however, she remarked to Valjean, "If I had known, I would have brought her with me."

Cosette, on becoming a boarder at the convent, was obliged to assume the garb of the pupils of the house. Jean Valjean begged, and obtained the old clothes she left off; the same mourning clothes he made her put on when he removed her from the Thénardiers', and they were not much worn. Jean Valjean placed these clothes and her shoes and stockings, with a quantity of camphor and other odorous drugs with which convents abound, in a small valise which he managed to procure. He placed this valise on a chair by his bed-side, and always had the key about him.

"Father," Cosette asked him one day, "what is that box which smells so nice?"

Father Fauchelevent, in addition to the glory we have described and of which he was ignorant, was rewarded for his good deed; in the first place, he was happy, and, in the second place, he had much less to do, owing to the division of labor. Lastly, as he was very fond of snuff, he had from M. Madeleine's presence the advantage that he took thrice as much as before, and in a far more voluptuous manner, because M. Madeleine paid for it.

The nuns did not adopt the name of Ultime; they called Jean Valjean "the other Fauvent." Had these holy women had any of Javert's temper about them, they must have noticed that when anything had to be procured from outside for the garden it was always the elder Fauvent, the cripple, who went out, and never the other; but either because eyes constantly fixed on God know not how to spy, or because they preferred to watch one another, they paid no attention to the fact. However, Jean Valjean did quite right in keeping shy and not stirring, for Javert watched the quarter for a whole month.

This convent was to Jean Valjean like an island surrounded by gulfs, and these four walls were henceforth the world for him; he saw enough of the sky there to be secure, and enough of Cosette to be happy. He lived with old Fauchelevent in the hovel at the end of the garden. This lath and plaster tenement, which still existed in 1825, was composed of three rooms which had only the bare walls. The largest room was surrendered by force, for Jean Valjean resisted in vain, by Father Fauchelevent to M. Madeleine. The wall of this room had for ornament, in addition to the two nails for hanging up the knee-cap and the basket, a Royalist note for ten livres, date '93, fastened above the mantel-piece. This Vendéan assignat had been nailed to the wall by the previous gardener, an ex-chouan, who died in the convent, and was succeeded by Fauchelevent.

Jean Valjean worked daily in the garden, and was very useful. As he had once been a pruner, he was glad to become a gardener. It will be remembered that he had a great number of receipts and secrets which he turned to a profit. Nearly all the trees in the orchard were wild stocks; but he grafted them, and made them produce excellent fruit.

Cosette had permission to spend an hour daily with him; and as the sisters were sad and he was kind, the child compared them and adored him. At the fixed hour she ran to the cottage, and when she entered it filled it with paradise. Jean Valjean expanded, and felt his own happiness grow with the happiness which he caused Cosette. The joy which we inspire has this charming thing about it, that far from being weakened, like ordinary reflections, it returns to us more radiant than before. Ia her hours of recreation Jean Valjean watched her from a distance, playing and running, and distinguished her laugh from that of the others, for Cosette now laughed. Her face had also changed to a certain extent; for laughter is the sun which drives winter from the human face. When Cosette returned to her studies Jean Valjean watched the windows of her school-room, and at night would rise to gaze at the windows of her dormitory.

God has His inscrutable designs; and the convent contributed, like Cosette, to maintain and complete the Bishop's work in Jean Valjean. It is certain that one of the sides of virtue leads to pride, and there is a bridge built there by the demon. Jean Valjean was perhaps unconsciously very near this bridge when Providence threw him into the convent of the Little Picpus. So long as he had only compared himself with the Bishop, he had found himself unworthy, and had been humble; but for some time past he had been beginning to compare himself with men, and pride was growing up. Who knows whether he might not have ended by gently returning to hatred?

The convent checked him on this slope; it was the second place of captivity which he had seen. In his youth, in what had been to him the commencement of life, and again very recently, he had seen another, a frightful spot, a terrible spot, whose severities had ever appeared to him to be the iniquity of justice and the crime of the law. At the present day, after the hulks he saw the convent, and reflecting that he had been a member of the galleys and was now, so to speak, a spectator of the convent, he anxiously confronted them in his thoughts.

At times he leaned on his spade, and fell into a profound reverie. He recalled his old comrades; how wretched they were! They rose at dawn and worked till night; they were scarce granted time to sleep; they lay down on camp-beds and were only allowed mattresses two inches thick; their rooms were only warmed in the severest months of the year; they were dressed in hideous red jackets; they were allowed, as an indulgence, canvas trousers in the great heat, and a woollen bandage on their back in the severe cold; they only ate meat and drank wine when they worked on fatigue parties; they lived without names, solely designated by numbers, lowering their eyes, lowering their voice, with shorn hair, under the stick, and in disgrace.

Then his thoughts turned to the beings whom he had before him. These beings also lived with cropped hair, downcast eyes, and a low voice, not in disgrace, but amid the mockery of the world; and if their backs were not bruised by a stick, their shoulders were lacerated by the discipline. Their names had vanished too among human beings, and they only existed under severe appellations. They never ate meat nor drank wine; they often remained without food till night; they were dressed, not in a red jacket, but in a black woollen pall, heavy in summer and light in winter, and were unable to reduce it or add to it at all; and they wore for six months in the year serge chemises, which caused them a fever. They slept not in rooms warmed merely in the severe cold, but in cells in which fires were never kindled; they slept not on mattresses two inches thick, but on straw; lastly, they were not even allowed to sleep, – every night, after a day of labor, they were compelled to get up, dress themselves, and go and pray in a freezing dark chapel, with their knees upon the stones. On certain days, moreover, each of these beings was obliged, in turn, to remain for twelve hours prostrate on the ground, with her arms extended like a cross.

The former were men; the latter were women. What had the men done? They had robbed, violated, plundered, killed, assassinated; they were bandits, forgers, poisoners, incendiaries, murderers, and parricides. What had these women done? Nothing. On one side, brigandage and fraud, cozening, violence, lubricity, homicide, every sort of sacrilege, every variety of crime; on the other, only one thing, – innocence, perfect innocence, which was still attached to the earth by virtue, and already attached to heaven by holiness. On one side, confessions of crimes made in a whisper; on the other, confessions of faults made aloud. And what crimes, and what faults! On one side miasmas, on the other an ineffable perfume; on one side a moral pestilence, closely guarded, held down by cannon, and slowly devouring its plague-sufferers; on the other, a chaste kindling of all the souls on the same hearth. There darkness, here shadow, but a shadow full of light, and light full of radiance.

They were two places of slavery; but in the former there was a possible deliverance, a constantly visible legal limit, and besides, escape; in the second, perpetuity, the only hope being that gleam of liberty which men call death, upon the extreme horizon. In the former, people were only held by chains, in the latter, by faith. What emerged from the former? An immense curse, gnashing of teeth, hatred, desperate wickedness, a cry of rage against human society, and sarcasms hurled at heaven. What issued from the latter? Blessings, love. And in these two places, which were so similar and yet so varying, these two so different species of beings accomplished the same work of expiation.

Jean Valjean perfectly understood the expiation of the former, as personal; but he did not understand the expiation of the others, of these creatures who were without reproach or stain, and he asked himself with trembling: Expiation for what? A voice answered in his conscience: The most divine proof of human generosity, expiation for others.

Here we lay aside any and every personal theory; we are only the narrator, we are standing in Jean Valjean's place, and transferring his impressions. He had before his eyes the sublime summit of abnegation, the highest pinnacle of possible virtue, that innocence which forgives men their faults, and expiates them in their place; servitude endured, torture accepted, punishment demanded by souls which have not sinned, that they may absolve souls which have erred; the love of humanity swallowed up in the love of God, but remaining distinct and suppliant in it; gentle, feeble beings who have the wretchedness of those who are punished and the smile of those who are rewarded.

And he remembered that he had dared to complain. He often rose in the middle of the night to listen to the grateful song of these innocent creatures, weighed down by severity; and his blood ran cold when he thought that men who were justly chastised only raised their voices to heaven to blaspheme, and that he, wretch as he was, had threatened God. It was a striking thing, which made him reflect deeply, and imagine it a warning of Providence, that all the things he had done to escape from the other place of expiation, – such as climbing walls, difficulties, dangerous adventures, and risks of death, – he had gone through again, in entering the present place. Was it a symbol of his destiny?

This house was a prison too, and bore a mournful likeness to the other abode from which he had fled, and yet he had never had such an idea here. He saw again the bars, bolts, and iron bars, to guard whom? Angels. The lofty walls which he had seen around tigers he saw again around lambs.

It was a place of expiation, and not of punishment, and yet it was even more austere, gloomy, and pitiless than the other. These virgins were more harshly bowed than the galley slaves. A rough cold wind, the wind which had chilled his youth, blew through the barred and padlocked cage of the vultures; but a sharper and more painful wind passed through the cotes of these doves.

Why was this?

When he thought of these things, all within him bowed down before this mystery of sublimity. In these meditations pride vanished: he felt himself insignificant, and wept many times: all that had entered his life during the past six months, led him back to the Bishop's holy injunctions, – Cosette by love, the convent by humility.

At times, in those hours of the night when the garden was deserted, he might have been seen kneeling in front of that window through which he had gazed on the night of his arrival, turned toward the spot where he knew that the sister who was making reparation was prostrated in prayer. He prayed thus, kneeling before this sister, – it seemed as if he dared not kneel directly to God.

All that surrounded him – this peaceful garden, these fragrant flowers, these children uttering merry cries, these grave and simple women, these silent cloisters; – slowly penetrated him and gradually his soul was composed of silence like this cloister, of perfume like these flowers, of peace like this garden, of simplicity like these women, and of joy like these children. And then he thought how two houses of God had in turn received him at the two critical moments of his life, – the first when all doors were closed and human society repulsed him, the second at the moment when human society was beginning to hunt him down again, and the hulks were yawning for him; and that, had it not been for the former, he would have fallen back into crime; and but for the latter, into punishment. All his heart melted into gratitude, and he loved more and more.

Several years passed thus, and Cosette grew.

END OF PART SECOND

notes

1

This Paternoster is so curious that the translator has quoted the original.

"Petite Paternôtre blanche, que Dieu dit, que Dieu fit, que Dieu mit en Paradis. Au soir, m'allant coucher, je trouvis [sic] trois anges à mon lit couches, un aux pieds, deux au chevet, la bonne Vierge Marie au milieu qui me dit que je m'y couchis, qui rien ne doutis. Le bon Dieu est mon père, la bonne Vierge est ma mère, les trois apôtres sont mes frères, les trois vierges sont mes sœurs. La chemise ou Dieu fut né, mon corps en est enveloppé; la Croix Sainte Marguerite à ma poitrine est écrite. Madame la Vierge s'en va sur les champs. Dieu pleurant, recontrit M. St. Jean. Monsieur St. Jean, d'où venez-vous? Je viens d'Ave Salus. Vous n'avez vu le bon Dieu, si est? Il est dans l'arbre de la Croix, les pieds pendans, les mains clouans, un petit chapeau d'épine blanche sur la tête. Qui la dira trois fois au soir, trois fois au matin, gagnera le Paradis à la fin."