полная версия

Виктор Мари Гюго
Ninety-Three

PART II
AT PARIS

BOOK I
CIMOURDAIN

I
THE STREETS OF PARIS AT THAT TIME

People lived in public; they ate at tables spread outside the doors; women sat on the church steps, making lint to the accompaniment of the Marseillaise; the park of Monceaux and the Luxembourg were turned into parade-grounds; at every street-corner there was a gun-maker's shop, where muskets were manufactured before the eyes of the passers-by, to their great admiration. "Patience: this is revolution" was on every lip. People smiled heroically. They went to the theatre as in Athens during the Peloponnesian war. At street-corners were seen such playbills as these, advertising: "The Siege of Thionville;" "A Mother saved from the Flames;" "The Club of Sans-Soucis;" "The oldest of the Popes Joan;" "The Military Philosophers;" "The Art of Love-making in the Village." The Germans were at the gates; it was rumored that the King of Prussia had secured boxes for the opera. Everything was terrible, yet no one was frightened. The grewsome law against the suspected, which was the crime of Merlin de Douai, held a vision of the guillotine suspended over every head. A lawyer, Séran by name, learning that he had been denounced, calmly awaited his arrest, arrayed in his dressing-gown and slippers, playing the flute at his window. No one seemed to have any spare time, every one was in a hurry; all the hats bore their cockades, and the women cried, "Are not red caps becoming to us?" All Paris seemed in the act of changing its abode. The curiosity shops were filled with crowns, mitres, gilded sceptres, and fleur-de-lis, spoils from royal dwellings, – the signs of the destruction of monarchy. Copes and surplices might be seen hanging on hooks offered for sale at the old-clothes shops. At the Porcherons and at Ramponneau's men decked out in surplices and stoles bestrode donkeys caparisoned with chasubles, and drank wine from ecclesiastical ciboria. In the Rue Saint-Jacques barefooted street-pavers once stopped the wheelbarrow of a shoe-pedler and clubbing together bought fifteen pairs of shoes to send to the Convention "for our soldiers." Busts of Rousseau, Franklin, Brutus, and even, be it added, of Marat, abounded. In the Rue Cloche-Perce, below one of Marat's busts, in a black wooden frame under glass, hung a formula of prosecution against Malouet, with facts in support of the charges and the following lines inscribed on the margin: —

These details were given to me by the mistress of Sylvain Bailly, a good patriot, and who had a liking for me.

Signed:

MARAT.

The inscription on the Palais Royal fountain, "Quantos effundit in usus!" was hidden under two large canvases painted in distemper, one representing Cahier de Gerville denouncing to the National Assembly the rallying-cry of the "Chiffonistes" of Arles; the other, Louis XVI. brought back from Varennes in his royal carriage, and under the carriage a plank fastened by cords bearing on each end a grenadier with levelled bayonet. Very few large shops were open; perambulating carts containing haberdashery and toys, lighted by tallow candles, which, melting, dripped upon the merchandise, were dragged through the streets by women. Ex-nuns adorned with blond wigs kept open shop; this woman, darning stockings in a stall, was a countess; that dressmaker, a marchioness; Madame de Boufflers lived in an attic from which she had a view of her own hotel. Venders ran about offering the news bulletins. People who muffled their chins in their neck-cloths were called "écrouelleux." Street singers swarmed. The crowd hooted Pitou, the royalist song-writer, a brave man, to boot, for he was imprisoned twenty-two times and was brought before the revolutionary tribunal for slapping himself behind when he uttered the word "civism;" seeing that his head was in danger, he exclaimed, "But my head is not the offending member!" which made the judges laugh, and saved his life. This Pitou ridiculed the fashion of Greek and Latin names; his favorite song was about a cobbler and his wife whom he called Cujus and Cujusdam. The Carmagnole was danced in circles; they no longer said "lady" and "gentleman," but "citizen" and "citizeness." They danced in the ruined cloisters, beneath a chandelier made of two sticks fastened crosswise to the vaulted roof, bearing four candles, while the church lamps burned upon the altar, and tombs lay beneath the dancers' feet. They wore "tyrant-blue" waistcoats, and shirt-pins called "liberty's cap," composed of red, white, and blue stones. The Rue de Richelieu was called Rue de la Loi; the Faubourg Saint-Antoine, the Faubourg de Gloire; a statue of Nature stood in the Place de la Bastille. People pointed out to each other well-known personages, – Châtelet, Didier, Nicolas, and Gamier-Delaunay, who mounted guard at the doors of the joiner Duplay; Voullant, who never missed a day of guillotining, and who followed the tumbrils of the condemned, calling it "going to the red mass;" Montflabert, a revolutionary juryman and marquis whom they called Dix-Août. They watched the pupils of the École Militaire file past, called "aspirants to the school of Mars" by the decrees of the Convention, and nicknamed by the people "Robespierre's pages." They read the proclamations of Fréron, denouncing those suspected of the crime of "négotiantisime." Young scapegraces gathered about the doors of the mayoralties crowding the brides and grooms as they came in sight, and shouting, "Municipal marriages," in derision of the civil ceremony. The statues of the saints and kings at the Invalides were crowned with Phrygian caps. They played cards on curbstones at the crossings, and the very cards themselves were totally revolutionized; kings were replaced by genii, queens by the Goddess of Liberty, knaves by Equality, aces by emblems of Law. The public gardens were tilled; they ploughed the Tuileries.

With all this was intermingled, especially among the conquered party, an indescribably haughty weariness of living. A man wrote to Fouquier-Tinville, "Be so kind as to lift from me the burden of life. This is my address." Champcenetz was arrested for exclaiming at the Palais Royal: "When are we to have a Turkish revolution? I should like to see the republic à la Porte."⁷ Newspapers abounded. Hair-dressers' apprentices curled the women's wigs in public while the master read the "Moniteur" aloud; others, surrounded by listeners, commented with expressive gesticulations on the journal "Entendons nous," of Dubois Crancé, or the "Trompette du père Bellerose." Sometimes a man was both a barber and a pork-dealer; and hams and chitterlings would hang side by side with a golden-haired doll. The wines of the Émigrés were sold by dealers on the streets. One merchant advertised wine of fifty-two different brands; others retailed lyre-shaped clocks and sofas à la duchesse. A hairdresser had the following notice printed on his sign: "I shave the clergy; I dress the hair of the nobility; I wait upon the Tiers-État." People went to Martin, at No. 173 in the Rue d'Anjou, formerly called Rue Dauphine, to have their fortune told. Bread, coal, and soap were scarce. Herds of milch-cows on their way from the provinces were constantly passing. At La Vallée, lamb was sold at fifteen francs a pound. An order of the Commune assigned to each person a pound of meat for every ten days. People stood in files at the shop-doors; one file that reached from the door of a grocer's shop in the Rue du Petit-Carreau to the middle of the Rue Montorgueil has become a matter of tradition. Forming a queue was called "holding the string," on account of the long cord held by those who stood in line one behind the other.

In the midst of all this wretchedness women were brave and gentle. They passed whole nights waiting their turn to be served at the baker's. The revolution was successful in its expedients. It alleviated this wide-spread misery by two dangerous measures, – the assignat and the maximum; in other words, the lever and the fulcrum. France was actually saved by empiricism. The enemy, both in Coblentz and in London, speculated in assignats.

Girls went hither and thither offering lavender-water, garters, and false hair, and selling stocks at the same time; there were stock-jobbers on the steps of the Rue Vivienne, with muddy shoes, greasy hair, woollen caps with fox-tails, and the dandies of the Rue de Valois, with their polished boots, a toothpick in their mouths, and beaver hats on their heads, to whom the girls said "thee and thou." The people hunted them down as they did thieves, whom the royalists called "active citizens." Robbery, however, seldom occurred; the fearful destitution was matched by a stoical honesty. With downcast eyes the barefooted and the hungry went gravely past the shop-windows of the jewellers of the Palais Égalité. During a domiciliary visit made by the Section Antoine at Beaumarchais' house, a woman plucked a flower in the garden: the crowd boxed her ears. A cord of wood cost four hundred francs in coin. People were to be seen in the streets sawing up their wooden beds. In the winter the fountains froze, and two pails of water cost twenty sous; every man was his own water-carrier. A gold louis was worth three thousand nine hundred and fifty francs. A ride in a fiacre cost six hundred francs. After a day's ride the following dialogue might be heard: "How much do I owe you, coachman?" "Six thousand livres." The trade of a greengrocer woman amounted to twenty thousand francs a day. A beggar was known to have said: "Help me, for charity's sake! I want two hundred and thirty livres to pay for my shoes." At the entrance of the bridges might be seen colossal figures, sculptured and painted by David, which Mercier insultingly called "enormous wooden Punchinellos." These figures represented Federalism and Coalition overthrown. No infirmity of purpose among the people. There was a gloomy sense of pleasure in having put an end to thrones. No lack of volunteers ready to lay down their lives: every street furnished a battalion. The flags of the district went hither and thither, each one with its own device. On the banner of the Capuchin District might be read, "No one will shave us;" on another, "No other nobility save that of the heart." On the walls were placards, large and small, white, yellow, green, and red, printed and written, on all which might be read this war-cry: "Long live the Republic!" Little children lisped, "Ça ira."

These little children were the nucleus of a great future.

Later on, a cynical city took the place of the tragical one; the streets of Paris have displayed two distinct revolutionary aspects, – the one preceding the 9th Thermidor, and that which followed it. After the Paris of Saint-Just came the Paris of Tallien. Such are the constant antitheses of Almighty God. Immediately after Sinai, the Courtille appeared.

Paroxysms of popular folly may always be expected. The same thing had taken place eighty years before. After Louis XIV., as well as after Robespierre, the people needed breathing space; hence the Regency at the opening of the century and the Directory at its close, each reign of terror ending in a Saturnalia. France fled from the Puritan as well as from the monarchical cloister with the joy of a nation escaping from bondage.

After the 9th Thermidor, Paris was like one gone mad with gayety. An unwholesome joy prevailed, exceeding all bounds. The frenzy of life followed the frenzy of death, and grandeur eclipsed itself. They had a Trimalcion whom they called Grimod de la Reynière; also an "Almanach des Gourmands." People dined to the accompaniment of trumpets in the entresols of the Palais Royal; the orchestras were composed of women beating drums and blowing trumpets; the "rigadooner," bow in hand, reigned over all; they supped after the Oriental fashion at Méot's, surrounded by censers of perfume. The artist Boze painted his daughters, innocent and charming heads of sixteen, "en guillotinés," – that is, bare-necked and in red chemises. The wild dances in ruined churches were followed by the balls of Ruggieri, Luquet Wenzel, Mauduit, and the Montansier; to the dignified citoyennes making lint, succeeded sultanas, savages, and nymphs; to the bare feet of the soldiers, disfigured by blood, mud, and dust, succeeded the bare feet of women adorned with diamonds; and together with shamelessness came dishonesty, – which had its purveyors in high places, and their imitators in the lower ranks. Paris was infested by swarms of sharpers, and every man had to watch his "luc," or in other words, his pocket-book. One of the amusements was to go to the Place of the Palais de Justice to see the female acrobats on the tabouret; they were forced to tie their skirts down. At the doors of the theatres street-urchins offered cabs, crying, "Citizen and Citizeness, there is room enough for two." They sold no more copies of "The Old Cordelier" or of "L'Ami du peuple;" but in their stead they offered "Punch's Letter" and "The Rogues' Petition." The Marquis de Sade presided at the section of the Pikes, Place Vendôme. The reaction was both jovial and ferocious. The Dragons of Liberty of '92 were revived under the name of Knights of the Dagger. At the same time there appeared on the stage the type Jocrisse. There were the "Merveilleuses," and after the "Merveilleuses," the "Inconcevables." People swore fantastic oaths by "sa paole victimée" and by "sa paole verte." This was the recoil from Mirabeau to Bobèche. Paris vibrates like an enormous pendulum of civilization; now it touches one pole, now the other, – Thermopylæ and Gomorrah. After '93, Revolution suffered a singular eclipse: the century apparently forgot to finish what it had begun; a strange orgie, interposing, took possession of the foreground, and thrusting the dread Apocalypse behind, it drew a veil over the monstrous vision, and shouted with laughter after its fright; tragedy vanished in parody; and rising from the horizon's edge the smoke of carnival obscured the outlines of Medusa.

But in the year '93 the streets of Paris still retained the imposing and fierce aspect of the beginning. They had their orators, like Varlot for instance, who travelled about in a booth on wheels, from the top of which he harangued the passers-by; their heroes, one of whom was called "the Captain of iron-shod poles;" their favorites, like Guffroy, the author of the pamphlet "Rougiff." Some of these celebrities were mischievous, others exerted a wholesome influence. One among all the rest was honest and filial, – it was Cimourdain.

II
CIMOURDAIN

Cimourdain had a pure but gloomy soul. There was something of the absolute within him. He had been a priest, which is a serious matter. A man may, like the heavens, enjoy a gloomy serenity, – it needs only an influence powerful enough to create night within his soul; and the priesthood had done this thing for Cimourdain. To be once a priest is to be a priest forever.

Though there be night within us, we may still possess the stars. Cimourdain was a man of many virtues and truths, but they shone amid the darkness.

His story may be told in a few words. He had been a village curate, and tutor in an influential family; but falling heir to a small legacy, he had thereby gained his freedom.

He was obstinate to the last degree. He employed meditation as the artisan uses his pincers. He believed it wrong to abandon an idea until he had fully developed it. His method of thought was intense. He was familiar with all the European languages, and had some acquaintance with other tongues. His devotion to study was a great help towards the preservation of his chastity. But there is nothing more dangerous than such a system of repression.

Either from pride, circumstances, or loftiness of soul, he had been true to his priestly vows; but his faith he had not been able to keep. Science had crushed it; all his dogmas had gone from him. Then, looking into his own soul, he saw therein a mutilated being, and having no power to rid himself of his priesthood, he tried, after an austere fashion, to remould the man. For want of a family he adopted his country; a wife had been refused him, – he had wedded humanity. There is a certain sense of emptiness in this all-embracing zeal.

His parents, who were peasants, had thought to lift him above the common people by consecrating him to the priesthood; he had returned among them of his own accord, and with a feeling of passionate devotion watched the suffering with intense sympathy. From a priest he had become a philosopher, and from a philosopher an athlete. Even during the life of Louis XV., Cimourdain had vaguely fancied himself a republican. But of what republic? Perhaps of the Republic of Plato, and it might be of Draco also. Forbidden to love, he devoted himself to hating. He detested lies, monarchy, theocracy, and his priestly garb; he hated the present, and eagerly invoked the future; he had a presentiment of what it would be, he foresaw it, he pictured it, both terrible and grand. In order to put an end to this deplorable human misery, he felt the need of a leader who would appear not only as an avenger but also as a liberator. He worshipped the catastrophe from afar.

In 1789 this catastrophe came and found him ready. Cimourdain flung himself into that gigantic scheme for human regeneration on logical principles, which, for a mind constituted like his, is equivalent to saying with inexorable determination. Logic is not a softening influence. He had survived the great revolutionary years, and had been shaken by the blasts thereof, – in '89, the fall of the Bastille, the end of the martyrdom of people; in.'90, on the 19th of June, the end of the feudal system; in '91, Varennes, and the end of royalty; in '92, the birth of the Republic. He had seen the rise of Revolution. He was not the man to fear that giant; on the contrary, the universal growth had given him new life, and though already advanced in years, – for he was fifty, and a priest ages faster than other men, – he too began to develop. From year to year he had watched and kept pace with the progress of events. At first he had feared lest Revolution might fail; he watched it. Since it had both logic and justice on its side, he expected its success, and his confidence increased in proportion to the fear it inspired; he would have this Minerva crowned with the stars of the future, – a Pallas likewise bearing the Gorgon's head for her buckler. In case of need he would have wished an infernal glare to flash from her divine eyes upon the demons, paying them back in their own coin.

Thus he reached '93.

'93 is the war of Europe against France, and of France against Paris. What then is Revolution? It is the victory of France over Europe, and of Paris over France. Hence the immensity of that terrible moment '93, grander than all the rest of the century.

Nothing could be more tragic. Europe attacking France, and France attacking Paris, – a drama with the proportions of an epic.

'93 is a year of intense action. The tempest is there in all its wrath and grandeur. Cimourdain felt himself in his element. This scene of distraction, wild and magnificent, suited the compass of his outspread wings. Like a sea-eagle, he united a profound inward calm with a relish for external danger. Certain winged natures, souls of the tempest, ferocious yet tranquil, seem eminently fitted for combatting the storms of life.

His sense of pity was never kindled, save in behalf of the wretched. He devoted himself to those forms of suffering that are most repulsive. For him nothing was abhorrent. That was his kind of goodness. He was divine in his zeal to relieve the most loathsome sufferers. He searched for ulcers that he might kiss them. Those noble actions which are hideous to look upon are the most difficult to perform; for such he had a preference. One day at the Hôtel-Dieu a man was at the point of death, suffocating with a tumor in the throat, – a putrid, malignant, and perhaps contagious abscess, which must be opened at once. Cimourdain was there; he put his lips to the abscess, sucked it, spitting it out as his mouth filled, emptied the tumor and saved the man. As he still was wearing his priestly garb at the time, some one said to him: "Had you done that for the king you would be made a bishop." "I would not do it for the king," replied Cimourdain. The act and the answer made him popular in the gloomy quarters of Paris to a degree that won for him unbounded influence over the classes that suffer, weep, and struggle for vengeance. When the public indignation, that fruitful source of blunders, rose high against the monopolists, it was Cimourdain who by a word prevented the sacking of a boat laden with soap at the Saint-Nicolas quay, and who dispersed the furious crowds that were stopping the carriages at the barrier Saint-Lazare.

He it was who ten days after the 10th of August marshalled the people who went forth to overthrow the statues of kings, which as they fell cost some of them their lives. On the Place Vendôme, a woman, Reine Violet, pulling at the rope she had fastened around the neck of Louis XIV., was crushed to death beneath its weight. This statue had been standing for a hundred years: it was erected on the 12th of August, 1692; it was overthrown on the 12th of August, 1793. On the Place de la Concorde one Guinguerlot, having called the demolishers "canaille," was butchered on the pedestal of the statue of Louis XV. The statue itself was hacked to pieces; later, it was melted into sous. One arm alone escaped, – the right arm, which Louis XV. held outstretched with the gesture of a Roman emperor. By request of Cimourdain the people sent a deputation to offer this arm to Latude, a man who had been buried alive in the Bastille for forty years. When Latude with an iron collar round his neck and a chain round his loins was rotting alive in that prison at the bidding of the king whose statue overlooked Paris, who could have prophesied to him that both prison and statue would fall, and that he would come forth from his tomb, – he, the prisoner, would be the master of that hand of bronze which had signed his warrant, and that nothing would be left of this monarch of clay save his brazen arm?

Cimourdain was one of those men who possess an inward monitor, and who when they appear absent-minded are simply listening to its voice.

Cimourdain was both learned and ignorant. He was versed in science, and knew nothing whatever of life; hence his severity. His eyes were bandaged like those of Homer's Themis: he possessed the blind certainty of an arrow, – that, seeing naught besides, flies straight to the goal. In revolution there is nothing so formidable as the straight line. Cimourdain went straight ahead, with fatal results. He believed that in these social geneses the farthest point is solid ground, – an error common to minds in which logic occupies the place of reason. He went beyond the Convention, beyond the Commune: he belonged to the Évêché.

The society called the Évêché because it held its meetings in a hall of the old episcopal palace was rather a medley of men than a society. There were present, as in the Commune, those silent but important spectators who, as Garat expressed it, "had about them as many pistols as they had pockets." The Évêché was a queer mixture, both cosmopolitan and Parisian, – no contradiction in terms, since Paris is the place where throbs the heart of all nations. There at the Évêché was the great plebeian incandescence. As compared with the Évêché, the Convention was cold and the Commune lukewarm. It was one of those revolutionary formations which partake of the nature of a volcano. The Évêché combined everything, – ignorance, stupidity, honesty, heroism, wrath, and policy. Brunswick had agents therein. It held men worthy of Sparta, and others fit only for the galleys. The greater number of them were mad and honest. The Gironde, speaking in the person of Isnard, temporary president of the Convention, had uttered this appalling prophecy: "Parisians, beware! for in your city not one stone shall be left resting upon another, and the day will come when men will search for the place where Paris once stood." This speech had given Birth to the Évêché. Certain men – and as we have just said, men of all nations – had felt the need of drawing closer to Paris. Cimourdain joined this group.

The party reacted against the reactionists. It sprang from that public necessity for violence which constitutes the formidable and mysterious side of revolutions. Strong in this strength, the Évêché at once defined its position. In the disturbances of Paris it was the Commune that fired the cannon, and the Évêché that sounded the alarm.

In his inexorable sincerity Cimourdain believed that all means are fair when devoted to the service of truth, – a conviction which eminently fitted him for the control of extremists of all parties. Scoundrels perceived him to be honest, and were satisfied. Crime is flattered to feel that virtue has taken it in charge. It is rather embarrassing, but pleasing nevertheless. Palloy the architect, who had taken advantage of the destruction of the Bastille to sell the stones for his own benefit, and who, being appointed to paint the cell of Louis XVI., had in his zeal covered the wall with bars, chains, and iron collars; Gonchon, the suspected orator of the Faubourg Saint-Antoine, whose receipts were found later; the American Fournier, who on the 17th of July fired a pistol-shot at Lafayette, – an act for which, they said, Lafayette himself had paid; Henriot, who had come from Bicêtre, and who had been a lackey, a juggler, a thief, and a spy before he turned general and levelled his guns on the Convention; La Reynie, formerly grand-vicar of Chartres, who had substituted "Père Duchesne" for his breviary, – all these men were respected by Cimourdain, and all that was needed to keep the worst of them from stumbling occasionally was to feel that really formidable and determined candor like a judgment before them. It was thus that Saint-Just terrified Schneider. At the same time the majority in the Évêché, consisting for the most part of poor and violent men, sincere in their purposes, believed in Cimourdain and followed him. His vicar or aide-de-camp, whichever you choose to call him, was Danjou, – that other republican priest, whose lofty stature endeared him to the people, who called him the Abbé Six-Pieds. Cimourdain could have led whithersoever he chose that fearless chief called Général la Pique and the bold Truchon (surnamed Grand-Nicolas), who tried to save Madame de Lamballe, offering her his arm to assist her in leaping over the corpses, – an attempt which would have proved successful had it not been for the barbarous joke of Chariot the barber.

The Commune kept watch over the Convention, and the Évêché over the Commune. Cimourdain, an upright man, despising intrigues, had broken more than one mysterious thread in the hands of Pache, whom Beurnonville called "the black man." At the Évêché, Cimourdain was on good terms with all. He was consulted by Dobsent and Momoro. He spoke Spanish to Gusman, Italian to Pio, English to Arthur, Flemish to Pereyra, German to the Austrian Proly, the bastard of a prince. He reconciled all these discordant elements: hence his strong though obscure position. Hébert feared him.

In those times and over those tragic assemblies Cimourdain possessed the power of the inexorable. He was a faultless man, who believed himself to be infallible. He had never been seen to weep. His was an inaccessible and frigid virtue; a just, but awful, man.

There are no half measures possible for a revolutionary priest. A priest who embarks in an adventure so portentous in its aims, is influenced either by the highest or the lowest motives; he must be either infamous or sublime. Cimourdain was sublime, but isolated in rugged inaccessibility, inhospitably repellent, – sublime in his surrounding of precipices. Lofty mountains possess this forbidding purity.

Cimourdain looked like an ordinary man, clothed in whatever happened to be convenient, rather poor in aspect. In his youth he had received the tonsure, and later in life had become bald. His few remaining locks were gray. Looking upon his forehead, expansive as it was, an observing eye could read his character. Cimourdain had an abrupt way of speaking, at once passionate and solemn; his utterance was rapid, his tone peremptory, the expression of his mouth sad and bitter; his eyes were clear and deep, and his whole face bore the impress of an unspeakable indignation. Such was Cimourdain.

To-day his name is unknown.

History possesses these terrible incognitos.