Les Miserables
Chapter 139 : "Good," thought he, "I know that her name is Ursule, that she is the da

"Good," thought he, "I know that her name is Ursule, that she is the daughter of a gentleman who lives on his income, and that she lives there, on the third floor, in the Rue de l'Ouest."

On the following day, M. Leblanc and his daughter made only a very brief stay in the Luxembourg; they went away while it was still broad daylight. Marius followed them to the Rue de l'Ouest, as he had taken up the habit of doing. On arriving at the carriage entrance M. Leblanc made his daughter pa.s.s in first, then paused, before crossing the threshold, and stared intently at Marius.

On the next day they did not come to the Luxembourg. Marius waited for them all day in vain.

At nightfall, he went to the Rue de l'Ouest, and saw a light in the windows of the third story.

He walked about beneath the windows until the light was extinguished.

The next day, no one at the Luxembourg. Marius waited all day, then went and did sentinel duty under their windows. This carried him on to ten o'clock in the evening.

His dinner took care of itself. Fever nourishes the sick man, and love the lover.

He spent a week in this manner. M. Leblanc no longer appeared at the Luxembourg.

Marius indulged in melancholy conjectures; he dared not watch the porte cochere during the day; he contented himself with going at night to gaze upon the red light of the windows. At times he saw shadows flit across them, and his heart began to beat.

On the eighth day, when he arrived under the windows, there was no light in them.

"h.e.l.lo!" he said, "the lamp is not lighted yet. But it is dark. Can they have gone out?" He waited until ten o'clock. Until midnight. Until one in the morning. Not a light appeared in the windows of the third story, and no one entered the house.

He went away in a very gloomy frame of mind.

On the morrow,--for he only existed from morrow to morrow, there was, so to speak, no to-day for him,--on the morrow, he found no one at the Luxembourg; he had expected this. At dusk, he went to the house.

No light in the windows; the shades were drawn; the third floor was totally dark.

Marius rapped at the porte cochere, entered, and said to the porter:--

"The gentleman on the third floor?"

"Has moved away," replied the porter.

Marius reeled and said feebly:--

"How long ago?"

"Yesterday."

"Where is he living now?"

"I don't know anything about it."

"So he has not left his new address?"

"No."

And the porter, raising his eyes, recognized Marius.

"Come! So it's you!" said he; "but you are decidedly a spy then?"

BOOK SEVENTH.--PATRON MINETTE

CHAPTER I--MINES AND MINERS

Human societies all have what is called in theatrical parlance, a third lower floor. The social soil is everywhere undermined, sometimes for good, sometimes for evil. These works are superposed one upon the other.

There are superior mines and inferior mines. There is a top and a bottom in this obscure sub-soil, which sometimes gives way beneath civilization, and which our indifference and heedlessness trample under foot. The Encyclopedia, in the last century, was a mine that was almost open to the sky. The shades, those sombre hatchers of primitive Christianity, only awaited an opportunity to bring about an explosion under the Caesars and to inundate the human race with light. For in the sacred shadows there lies latent light. Volcanoes are full of a shadow that is capable of flas.h.i.+ng forth. Every form begins by being night. The catacombs, in which the first ma.s.s was said, were not alone the cellar of Rome, they were the vaults of the world.

Beneath the social construction, that complicated marvel of a structure, there are excavations of all sorts. There is the religious mine, the philosophical mine, the economic mine, the revolutionary mine. Such and such a pick-axe with the idea, such a pick with ciphers. Such another with wrath. People hail and answer each other from one catacomb to another. Utopias travel about underground, in the pipes. There they branch out in every direction. They sometimes meet, and fraternize there. Jean-Jacques lends his pick to Diogenes, who lends him his lantern. Sometimes they enter into combat there. Calvin seizes Socinius by the hair. But nothing arrests nor interrupts the tension of all these energies toward the goal, and the vast, simultaneous activity, which goes and comes, mounts, descends, and mounts again in these obscurities, and which immense unknown swarming slowly transforms the top and the bottom and the inside and the outside. Society hardly even suspects this digging which leaves its surface intact and changes its bowels. There are as many different subterranean stages as there are varying works, as there are extractions. What emerges from these deep excavations? The future.

The deeper one goes, the more mysterious are the toilers. The work is good, up to a degree which the social philosophies are able to recognize; beyond that degree it is doubtful and mixed; lower down, it becomes terrible. At a certain depth, the excavations are no longer penetrable by the spirit of civilization, the limit breathable by man has been pa.s.sed; a beginning of monsters is possible.

The descending scale is a strange one; and each one of the rungs of this ladder corresponds to a stage where philosophy can find foothold, and where one encounters one of these workmen, sometimes divine, sometimes misshapen. Below John Huss, there is Luther; below Luther, there is Descartes; below Descartes, there is Voltaire; below Voltaire, there is Condorcet; below Condorcet, there is Robespierre; below Robespierre, there is Marat; below Marat there is Babeuf. And so it goes on. Lower down, confusedly, at the limit which separates the indistinct from the invisible, one perceives other gloomy men, who perhaps do not exist as yet. The men of yesterday are spectres; those of to-morrow are forms.

The eye of the spirit distinguishes them but obscurely. The embryonic work of the future is one of the visions of philosophy.

A world in limbo, in the state of foetus, what an unheard-of spectre!

Saint-Simon, Owen, Fourier, are there also, in lateral galleries.

Surely, although a divine and invisible chain unknown to themselves, binds together all these subterranean pioneers who, almost always, think themselves isolated, and who are not so, their works vary greatly, and the light of some contrasts with the blaze of others. The first are paradisiacal, the last are tragic. Nevertheless, whatever may be the contrast, all these toilers, from the highest to the most nocturnal, from the wisest to the most foolish, possess one likeness, and this is it: disinterestedness. Marat forgets himself like Jesus. They throw themselves on one side, they omit themselves, they think not of themselves. They have a glance, and that glance seeks the absolute. The first has the whole heavens in his eyes; the last, enigmatical though he may be, has still, beneath his eyelids, the pale beam of the infinite.

Venerate the man, whoever he may be, who has this sign--the starry eye.

The shadowy eye is the other sign.

With it, evil commences. Reflect and tremble in the presence of any one who has no glance at all. The social order has its black miners.

There is a point where depth is tantamount to burial, and where light becomes extinct.

Below all these mines which we have just mentioned, below all these galleries, below this whole immense, subterranean, venous system of progress and utopia, much further on in the earth, much lower than Marat, lower than Babeuf, lower, much lower, and without any connection with the upper levels, there lies the last mine. A formidable spot. This is what we have designated as the le troisieme dessous. It is the grave of shadows. It is the cellar of the blind. Inferi.

This communicates with the abyss.

CHAPTER II--THE LOWEST DEPTHS

There disinterestedness vanishes. The demon is vaguely outlined; each one is for himself. The _I_ in the eyes howls, seeks, fumbles, and gnaws. The social Ugolino is in this gulf.

The wild spectres who roam in this grave, almost beasts, almost phantoms, are not occupied with universal progress; they are ignorant both of the idea and of the word; they take no thought for anything but the satisfaction of their individual desires. They are almost unconscious, and there exists within them a sort of terrible obliteration. They have two mothers, both step-mothers, ignorance and misery. They have a guide, necessity; and for all forms of satisfaction, appet.i.te. They are brutally voracious, that is to say, ferocious, not after the fas.h.i.+on of the tyrant, but after the fas.h.i.+on of the tiger.

From suffering these spectres pa.s.s to crime; fatal affiliation, dizzy creation, logic of darkness. That which crawls in the social third lower level is no longer complaint stifled by the absolute; it is the protest of matter. Man there becomes a dragon. To be hungry, to be thirsty--that is the point of departure; to be Satan--that is the point reached. From that vault Lacenaire emerges.

We have just seen, in Book Fourth, one of the compartments of the upper mine, of the great political, revolutionary, and philosophical excavation. There, as we have just said, all is pure, n.o.ble, dignified, honest. There, a.s.suredly, one might be misled; but error is worthy of veneration there, so thoroughly does it imply heroism. The work there effected, taken as a whole has a name: Progress.