Les Miserables (abridged) (Barnes & Noble Classics Series)
Page 8
In regard to the official perquisites, payments for marriage licenses, dispensations, private baptisms, and preaching, consecrations of churches or chapels, marriages, etc., the bishop collected them from the wealthy with all the more determination because he dispensed them to the poor.
In a short time donations of money began to come in; those who had and those who had not, knocked at the bishop’s door; some came to receive alms and others to bestow them, and in less than a year he had become the treasurer of all the benevolent, and the dispenser to all the needy. Large sums passed through his hands; but nothing could make him change his simple way of life, nor indulge in any luxuries.
On the contrary, as there is always more misery among the lower classes than there is humanity in the higher, everything was given away, so to speak, before it was received, like water on thirsty soil; it was well that money came to him, for he never kept any; and besides he robbed himself. It being the custom that all bishops should put their baptismal names at the head of their orders and pastoral letters, the poor people of the district had chosen by a sort of affectionate instinct, from among the names of the bishop, that which was expressive to them, and they always called him Monseigneur Bienvenu. We shall follow their example and shall call him thus; besides, this pleased him. “I like this name,” said he; “Bienvenu counterbalances Monseigneur.”
We do not claim that the portrait which we present here is plausible; we say only that it resembles him.
3
A DIFFICULT DIOCESE FOR A GOOD BISHOP
THE BISHOP, after converting his carriage into alms, none the less regularly made his round of visits, and in the diocese of D—this was a wearisome task. There was very little plain, a good deal of mountain; and hardly any roads, as a matter of course; thirty-two curacies, forty-one vicarages, and two hundred and eighty-five sub-curacies. To visit all these is a great labour, but the bishop went through with it. He travelled on foot in his own neighbourhood, in a cart when he was in the plains, and in a cacolet, a basket strapped on the back of a mule, when in the mountains. The two women usually accompanied him, but when the journey was too difficult for them he went alone.
One day he arrived at Senez, formerly the seat of a bishopric, mounted on an ass. His purse was very empty at the time, and would not permit any better conveyance. The mayor of the city came to receive him at the gate of the episcopal residence, and saw him dismount from his ass with astonishment and mortification. Several of the citizens stood near by, laughing. “Monsieur Mayor,” said the bishop, “and Messieurs citizens, I see what astonishes you; you think that it shows a good deal of pride for a poor priest to use the same conveyance which was used by Jesus Christ. I have done it from necessity, I assure you, and not from vanity.”
In his visits he was indulgent and gentle, and preached less than he talked. He never used far-fetched reasons or examples. To the inhabitants of one region he would cite the example of a neighbouring region. In the cantonsc where the necessitous were treated with severity he would say, “Look at the people of Briançon. They have given to the poor, and to widows and orphans, the right to mow their meadows three days before any one else. When their houses are in ruins they rebuild them without cost. And so it is a country blessed of God. For a whole century they have not had a single murderer.”
In villages where the people were greedy for gain at harvest time he would say, “Look at Embrun. If a father of a family, at harvest time, has his sons in the army, and his daughters at service in the city, and he is sick, the priest recommends him in his sermons, and on Sunday, after mass, the whole population of the village, men, women, and children, go into the poor man’s field and harvest his crop, and put the straw and the grain into his granary.” To families divided by questions of property and inheritance, he would say, ”See the mountaineers of Devolny, a country so wild that the nightingale is not heard there once in fifty years. Well now, when the father dies, in a family, the boys go away to seek their fortunes, and leave the property to the girls, so that they may get husbands.” In those cantons where people liked to sue each other, and where the farmers were ruining themselves paying for notarized documents, he would say, ”Look at those good peasants of the valley of Queyras. There are three thousand souls there. Why, it is like a little republic! Neither judge nor constable is known there. The mayor does everything. He taxes each one according to his judgment, resolves their disputes without charge, distributes their patrimony without fees, gives judgment without expense; and he is obeyed, because he is a just man among simple-hearted men.” In the villages which he found without a schoolmaster, he would again refer to the valley of Queyras. ”Do you know how they do?” he would say. ”As a little district of twelve or fifteen houses cannot always support a teacher, they have schoolmasters that are paid by the whole valley, who go around from village to village, passing a week in this place, and ten days in that, and give instruction. These masters attend the fairs, where I have seen them. They are known by quills which they wear in their hatband. Those who teach only how to read have one quill; those who teach reading and arithmetic have two; and those who teach reading, arithmetic, and Latin, have three; the latter are esteemed great scholars. But what a shame to be ignorant! Do like the people of Queyras.”
In such fashion would he talk, gravely and paternally, in default of examples he would invent parables, going straight to his object, with few phrases and many images, which was the very eloquence of Jesus Christ, convincing and persuasive.
4
GOOD WORKS THAT MATCH THE WORDS
His CONVERSATION was affable and pleasant. He adapted himself to the capacity of the two old women who lived with him, but when he laughed, it was the laugh of a schoolboy.
Madame Magloire usually called him Your Greatness. One day he rose from his armchair, and went to his library for a book. It was upon one of the upper shelves, and as the bishop was rather short, he could not reach it. “Madame Magloire,” said he, “bring me a chair. My greatness does not extend to this shelf.”
When soliciting aid for any charity, he was not silenced by a refusal; he was at no loss for words that would set the hearers thinking. One day, he was receiving alms for the poor in a parlour in the city, where the Marquis of Champtercier, who was old, rich, and miserly, was present. The marquis managed to be, at the same time, an ultra-royalist and an ultra-Voltairean, a species of which he was not the only representative.d The bishop coming to him in turn, touched his arm and said, “Monsieur le Marquis, you must give me something.” The marquis turned and answered drily, “Monseigneur, I have my own poor.” “Give them to me,” said the bishop.
One day he preached this sermon in the cathedral:—
“My very dear brethren, my good friends, there are in France thirteen hundred and twenty thousand peasants’ cottages that have but three openings; eighteen hundred and seventeen thousand that have two, the door and one window; and finally, three hundred and forty-six thousand cabins, with only one opening—the door. And this is in consequence of what is called the excise upon doors and windows. In these poor families, among the aged women and the little children, dwelling in these huts, how abundant is fever and disease? Alas! God gives light to men; the law sells it. I do not blame the law, but I bless God. In Isère, in Var, and in the Upper and the Lower Alps, the peasants have not even wheelbarrows, they carry the manure on their backs; they have no candles, but burn pine knots, and bits of rope soaked in pitch. And the same is the case all through the upper part of Dauphiné. They make bread once in six months, and bake it by burning dried cow patties. In the winter it becomes so hard that they cut it up with an axe, and soak it for twenty-four hours, before they can eat it. My brethren, be compassionate; behold how much suffering there is around you.”
Moreover, his manners with the rich were the same as with the poor.
He condemned nothing hastily, or without taking account of circumstances. He would say, “Let us see the way in which the fault came to pass.”
“Man has a body which is at once his burden and his temptation. He drags it along, and yields to it.
“He ought to watch over it, to keep it in bounds; to repress it, and to obey it only at the last extremity. It may be wrong to obey even then, but if so, the fault is venial. It is a fall, but a fall upon the knees, which may end in prayer.
“To be a saint is the exception; to be upright is the rule. Err, falter, sin, but be upright.
“To commit the least possible sin is the law for man. To live without sin is the dream of an angel. Everything terrestrial is subject to sin. Sin is like gravitational force.”
When he heard many exclaiming, and expressing great indignation against anything, “Oh! oh!” he would say, smiling. “It would seem that this is a great crime, of which they are all guilty. How frightened hypocrisy hastens to defend itself, and to get under cover.”
He was indulgent towards women, and towards the poor, upon whom the weight of society falls most heavily; and said: “The faults of women, children, and servants, of the feeble, the indigent and the ignorant, are the faults of their husbands, fathers, and masters, of the strong, the rich, and the wise.” At other times, he said, “Teach the ignorant as much as you can; society is culpable in not providing a free education for all and it must answer for the night which it produces.e If the soul is left in darkness, sins will be committed. The guilty one is not he who commits the sin, but he who causes the darkness.”
As we see, he had a strange and peculiar way of judging things. I suspect that he acquired it from the Gospel.
In company one day he heard an account of a criminal case that was about to be tried. A miserable man, through love for a woman and for the child she had borne him, had been making false coin, his means being exhausted. At that time counterfeiting was still punished with death. The woman was arrested for passing the first coin that he had made. She was held a prisoner, but there was no evidence against her lover. She alone could testify against him, and convict him by her confession. She denied his guilt. They insisted, but she was obstinate in her denial. In this state of the case, the procureur du roi devised a shrewd plan.f He represented to her that her lover was unfaithful, and by means of fragments of letters skilfully put together, succeeded in persuading the unfortunate woman that she had a rival, and that this man had deceived her. At once exasperated by jealousy, she denounced her lover, confessed all, and proved his guilt. He was to be tried in a few days, at Aix, with his accomplice, and his conviction was certain. The story was told, and everybody was in ecstasy at the adroitness of the officer. In bringing jealousy into play he had brought truth to light by means of anger, and justice had sprung from revenge. The bishop listened to all this in silence. When it was finished he asked:
“Where are this man and woman to be tried?”
“At the Circuit Court.”
“And where is the procureur du roi to be tried?”
A tragic event occurred at D—. A man had been condemned to death for murder. The unfortunate prisoner was a poorly educated, but not entirely ignorant man, who had been a performer at fairs, and a public letterwriter. The people were greatly interested in the trial. The evening before the day fixed for the execution of the condemned, the almoner of the prison fell ill. A priest was needed to attend the prisoner in his last moments. The cure was sent for, but he refused to go, saying, “That does not concern me. I have nothing to do with such drudgery, or with that mountebank; besides, I am sick myself; and moreover it is not my place.” When this reply was reported to the bishop, he said, “The cure is right. It is not his place, it is mine.”
He went, on the instant, to the prison, went down into the dungeon of the “mountebank,” called him by his name, took him by the hand, and talked with him. He passed the whole day with him forgetful of food and sleep, praying to God for the soul of the condemned, and exhorting the condemned to join with him. He spoke to him the best truths, which are the simplest. He was father, brother, friend; bishop for blessing only. He taught him everything by encouraging and consoling him. This man would have died in despair. Death, for him, was like an abyss. Standing shivering upon the dreadful brink, he recoiled with horror. He was not ignorant enough to be indifferent. The terrible shock of his condemnation had in some sort broken here and there that partition which separates us from the mystery of things beyond, and which we call life. Through these fatal breaches, he was constantly looking beyond this world, and he could see nothing but darkness; the bishop showed him the light.
On the morrow when they came for the poor man, the bishop was with him. He followed him, and showed himself to the eyes of the crowd in his violet camail,g with his bishop’s cross about his neck, side by side with the miserable being, who was bound with cords.
He mounted the cart with him, he ascended the scaffold with him. The sufferer, so gloomy and so horror-stricken in the evening, was now radiant with hope. He felt that his soul was reconciled, and he trusted in God. The bishop embraced him, and at the moment when the axe was about to fall, he said to him, “whom man kills, him God restoreth to life, whom his brethren put away, he findeth the Father. Pray, believe, enter into life! The Father is there.” When he descended from the scaffold, something in his look made the people fall back. It would be hard to say which was the most wonderful, his paleness or his serenity. As he entered the humble dwelling which he smilingly called his palace, he said to his sister, “I have been officiating pontifically.”h
As the most sublime things are often least comprehended, there were those in the city who said, in commenting upon the bishop’s conduct that it was affectation, but such ideas were confined to the upper classes. The people, who do not look for unworthy motives in holy works, admired and were softened.
As to the bishop, the sight of the guillotine was a shock to him, from which it was long before he recovered.
The scaffold, indeed, when it is prepared and set up, has the effect of a hallucination. We may be indifferent to the death penalty, and may not declare ourselves, yes or no, so long as we have not seen a guillotine with our own eyes. But when we see one, the shock is violent, and we are compelled to decide and take part, for or against. Some admire it, like Le Maistre; others execrate it, like Beccaria.2 The guillotine is the embodiment of the law; it is called the Avenger; it is not neutral and does not permit you to remain neutral. He who sees it quakes with the most mysterious of tremblings. All social questions set up their points of interrogation about this axe. The scaffold is vision. The scaffold is not a mere frame, the scaffold is not a machine, the scaffold is not an inert piece of mechanism made of wood, of iron, and of ropes. It seems to have an indefinable, sinister life of its own, of whose origin we can have no idea; one would say that this frame can see, that this machine can hear, that this mechanism can understand; that this wood, this iron, and these ropes, have a will. In the fearful reverie into which its presence casts the soul, the awe-inspiring apparition of the scaffold blends with its horrid work. The scaffold becomes the accomplice of the executioner; it devours, it eats flesh, and it drinks blood. The scaffold is a sort of monster created by the judge and the workman, a spectre which seems to live with a kind of unspeakable life, drawn from all the death which it has wrought.
Thus the impression was horrible and deep, on the morrow of the execution, and for many days, the bishop appeared to be overwhelmed. The almost violent calm of the fatal moment had disappeared; the phantom of social justice took possession of him. He, who ordinarily looked back upon all his actions with a satisfaction so radiant, now seemed to be a subject of self-reproach. At times he would talk to himself, and in an undertone mutter dismal monologues. One evening his sister overheard and wrote down the following: “I did not believe that it could be so m
onstrous. It is wrong to be so absorbed in the divine law as not to perceive the human law. Death belongs to God alone. By what right do men touch that unknown thing?”
With the lapse of time these impressions faded away, and were probably effaced. Nevertheless it was remarked that the bishop ever after avoided passing by the public square where executions were carried out.
M. Myriel could be called at all hours to the bedside of the sick and the dying. He well knew that there was his highest duty and his greatest work. Widowed or orphan families had no need to send for him; he came by himself. He would sit silent for long hours by the side of a man who had lost the wife whom he loved, or of a mother who had lost her child. As he knew the time for silence, he knew also the time for speech. Oh, admirable consoler! he did not seek to drown grief in oblivion, but to exalt and to dignify it by hope. He would say, “Be careful of the way in which you think of the dead. Think not of what might have been. Look steadfastly and you shall see the living glory of your well-beloved dead in the depths of heaven.” He believed that faith is healthful. He sought to counsel and to calm the despairing man by pointing out to him the man of resignation, and to transform the grief which looks down into the grave by showing it the grief which looks up to the stars.
His room was large, and rather difficult to warm in bad weather. As wood is very dear at D—, he conceived the idea of having a room partitioned off from the cow-stable with a tight plank ceiling. In the coldest weather he passed his evenings there, and called it his winter parlour.
In this winter parlour, as in the dining-room, the only furniture was a square white wooden table, and four straw chairs. The dining-room, however, was furnished with an old sideboard stained pink. A similar sideboard, suitably draped with white linen and imitation lace, served for the altar which decorated the oratory.
His rich penitents and the pious women of D—had often contributed the money for a beautiful new altar for monseigneur’s oratory; he had always taken the money and given it to the poor. “The most beautiful of altars,” said he, “is the soul of an unfortunate man who is comforted and thanks God.”