3 (4)
FIVE LESS, ONE MORE
AFTER THE MAN of the people, who decreed “the protest of corpses,” had spoken and given the formula of the common soul, from all lips arose a strangely satisfied and terrible cry, funereal in meaning and triumphant in tone:
“Long live death! Let us all stay!”
“Why all?” said Enjolras.
“All! all!”
Enjolras resumed:
“The position is good, the barricade is fine. Thirty men are enough. Why sacrifice forty?”
They replied:
“Because nobody wants to leave.”
“Citizens,” cried Enjolras, and there was in his voice almost an angry tremor, “the republic is not rich enough in men to incur useless expenditures. Vainglory is a squandering. If it is the duty of some to go away, that duty should be performed as well as any other.”
Enjolras, the man of principle, had over his co-religionists that sort of omnipotence which emanates from the absolute. Still, notwithstanding this omnipotence, there was a murmur.
Chief to his finger-ends, Enjolras, seeing that they murmured, insisted. He resumed haughtily:
“Let those who fear to be one of but thirty, say so.”
The murmurs redoubled.
“Besides,” observed a voice from one of the groups, “to go away is easily said. The barricade is hemmed in.”
“Not towards the markets,” said Enjolras. “The Rue Mondétour is open, and by the Rue des Prêcheurs one can reach the Marché des Innocents.”
“And there,” put in another voice from the group, “he will be taken. He will fall upon some grand guard of the line or the banlieue. They will see a man going by in cap and smock. ‘Where do you come from, fellow? you belong to the barricade, don’t you?’ And they look at your hands. You smell of powder. Shot.”
Enjolras, without answering, touched Combeferre’s shoulder, and they both went into the basement room.
They came back a moment afterwards. Enjolras held out in his hands the four uniforms which he had reserved. Combeferre followed him, bringing the cross belts and shakos.
“With this uniform,” said Enjolras, “you can mingle with the ranks and escape. Here are enough for four.”
And he threw the four uniforms upon the unpaved ground.
No wavering in the stoical auditory. Combeferre spoke:
“Come,” said he, “we must have a little pity. Do you know what the question is now? It is a question of women. Let us see. Are there any wives, yes or no? are there any children, yes or no? Are there, yes or no, any mothers, who rock the cradle with their foot and who have heaps of little ones about them? Let him among you who have never seen the breast of a nursing-woman hold up his hand. Ah! you wish to die, I wish it also, I, who am speaking to you, but I do not wish to feel the ghosts of women wringing their hands about me. Die, so be it, but do not make others die. Suicides like those which will be accomplished here are sublime; but suicide is strict, and can have no extension; and as soon as it touches those next you, the name of suicide is murder. Think of the little flaxen heads, and think of the white hairs. We know very well what you are; we know very well that you are all brave, good heavens! we know very well that your souls are filled with joy and glory at giving your life for the great cause; we know very well that you feel that you are elected to die usefully and magnificently, and that each of you clings to his share of the triumph. Well and good. But you are not alone in this world. There are other beings of whom we must think. We must not be selfish.”
All bowed their heads with a gloomy air.
Strange contradictions of the human heart in its most sublime moments! Combeferre, who spoke thus, was not an orphan. He remembered the mothers of others, and he forgot his own. He was going to be killed. He was “selfish.”
Marius, fasting, feverish, successively driven from every hope, stranded upon grief, most dismal of shipwrecks, saturated with violent emotions and feeling the end approach, was sinking deeper and deeper into that visionary stupor which always precedes the fatal hour when voluntarily accepted.
Still this moved him. There was one point in this scene which pierced through to him, and which woke him. He had now but one idea, to die, and he would not be diverted from it; but he thought, in his funereal somnambulism, that while destroying oneself it is not forbidden to save another.
He raised his voice:
“Enjolras and Combeferre are right,” said he; “no useless sacrifice. I add my voice to theirs, and we must hasten. Combeferre has given the criteria. There are among you some who have families, mothers, sisters, wives, children. Let those leave the ranks.”
Nobody stirred.
“Married men and supporters of families, out of the ranks!” repeated Marius.
His authority was great. Enjolras was indeed the chief of the barricade, but Marius was its saviour.
“I order it,” cried Enjolras.
“I beseech you,” said Marius.
Then, roused by the words of Combeferre, shaken by the order of Enjolras, moved by the prayer of Marius, those heroic men began to inform against each other. “That is true,” said a young man to a middle-aged man. “You are the father of a family. Go away.” “It is you rather,” answered the man, “you have two sisters whom you support.” And an unparalleled conflict broke out. It was as to which should not allow himself to be laid at the door of the tomb.
“Make haste,” said Courfeyrac, “in a quarter of an hour it will be too late.”
“Citizens,” continued Enjolras, “this is the republic, and universal suffrage reigns. Designate yourselves those who ought to go.”
They obeyed. In a few minutes five were unanimously designated and left the ranks.
“There are five!” exclaimed Marius.
There were only four uniforms.
“Well,” resumed the five, “one must stay.”
And it was who should stay, and who should find reasons why the others should not stay. The generous quarrel recommenced.
“You, you have a wife who loves you.” “As for you, you have your old mother.” “You have neither father nor mother, what will become of your three little brothers?” “You are the father of five children.” “You have a right to live, you are seventeen, it is too soon.”
These grand revolutionary barricades were rendezvous of heroisms. The improbable there was natural. These men were not astonished at each other.
“Be quick,” repeated Courfeyrac.
Somebody cried out from the group, to Marius:
“Designate yourself, which must stay.”
“Yes,” said the five, “choose. We will obey you.”
Marius now believed no emotion possible. Still at this idea: to select a man for death, all his blood flowed back towards his heart. He would have turned pale if he could have been paler.
He advanced towards the five, who smiled upon him, and each, his eye full of that grand flame which we see in the depth of history over the Ther mopylæs, cried to him:
“Me! me! me!”
And Marius, in a stupor, counted them; there were still five! Then his eyes fell upon the four uniforms.
At this moment a fifth uniform dropped, as if from heaven, upon the four others.
The fifth man was saved.
Marius raised his eyes and saw M. Fauchelevent.
Jean Valjean had just entered the barricade.
Whether by information obtained, or by instinct, or by chance, he came by the little Rue Mondétour. Thanks to his National Guard dress, he had passed easily.
The sentry placed by the insurgents in the Rue Mondétour, had not given the signal of alarm for a single National Guard. He permitted him to get into the street, saying to himself: “he is a reinforcement, probably, and at the very worst a prisoner.” The moment was too serious for the sentinel to be diverted from his duty and his post of observation.
At the moment Jean Valjean entered the redoubt, nobody had noticed him, all eyes being fixed upon the five chosen ones and upon the four uniforms. Jean Valjean, himself, saw and understood, and silently, he stripped off his coat, and threw it upon the pile with the others.
The commotion was indescribable.
“Who is this man?” asked Bossuet.
“He is,” answered Combeferre, “a man who saves others.”
Marius added in a grave voice:
“I know him.”
This assurance was enough for all.
Enjolras turned towards Jean Valjean:
“Citizen, you are welcome.”
And he added:
“You know that we are going to die.”
Jean Valjean, without answering, helped the insurgent whom he saved to put on his uniform.
4 (5)
WHAT HORIZON IS VISIBLE FROM THE TOP OF THE BARRICADE
ENJOLRAS WAS STANDING on the paving-stone steps, his elbow upon the muzzle of his carbine. He was thinking; he started, as at the passing of a gust; places where death is have such tripodal effects. There came from his eyes, full of the interior sight, a kind of stifled fire. Suddenly he raised his head, his fair hair waved backwards like that of the angel upon his sombre car of stars, it was the mane of a startled lion flaming with a halo, and Enjolras exclaimed:
“Citizens, do you picture to yourselves the future? The streets of the cities flooded with light, green branches upon the thresholds, the nations sisters, men just, the old men blessing the children, the past loving the present, thinkers in full liberty, believers in full equality, for religion the heavens; the priesthood of every believer, human conscience become the altar, no more hatred, the fraternity of the workshop and the school, for reward and for penalty notoriety, to all, labour, for all, law, over all, peace, no more bloodshed, no more war, mothers happy! To subdue matter is the first step; to realise the ideal is the second. We are tending towards the union of the peoples; we are tending towards the unity of man. No more fictions; no more parasites. The real governed by the true, such is the aim. Civilisation will hold its courts on the summit of Europe, and later at the centre of the continents, in a grand parliament of intelligence. Citizens, whatever may happen to-day, through our defeat as well as through our victory, we are going to effect a revolution. Just as conflagrations light up the whole city, revolutions light up the whole human race. And what revolution shall we effect? I have just said, the revolution of the True. From the political point of view, there is but one single principle: the sovereignty of man over himself. This sovereignty of myself over myself is called Liberty. Where two or several of these sovereignties associate the state begins. But in this association there is no abdication. Each sovereignty gives up a certain portion of itself to form the common right. That portion is the same for all. This identity of concession which each makes to all, is Equality. The common right is nothing more or less than the protection of all radiating upon the right of each. This protection of all over each is called Fraternity. The point of intersection of all these aggregated sovereignties is called Society. This intersection being a junction, this point is a knot. Hence what is called the social tie. Some say social contract; which is the same thing, the word contract being etymologically formed with the idea of tie. Let us understand each other in regard to equality; for, if liberty is the summit, equality is the base. Equality, citizens, is not all vegetation on a level, a society of big spears of grass and little oaks; a neighbourhood of jealousies emasculating each other; it is, civilly, all aptitudes having equal opportunity; politically, all votes having equal weight; religiously, all consciences having equal rights. Equality has an organ: gratuitous and obligatory instruction. The right to the alphabet, we must begin by that. The primary school obligatory upon all the higher school offered to all, such is the law. From the identical school springs equal society. Yes, instruction! Light! Light! all comes from light, and all returns to it. Citizens, the nineteenth century is grand, but the twentieth century will be happy. Then there will be nothing more like old history. Men will no longer have to fear, as now, a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilisation depending on a marriage of kings, a birth in the hereditary tyrannies, a partition of the peoples by a Congress, a dismemberment by the downfall of a dynasty, a combat of two religions meeting head to head, like two goats of darkness, upon the bridge of the infinite; they will no longer have to fear famine, speculation, prostitution from distress, misery from lack of work, and the scaffold, and the sword, and the battle, and all the brigandages of chance in the forest of events. We might almost say: there will be no more events. Men will be happy. The human race will fulfil its law as the terrestrial globe fulfils its; harmony will be re-established between the soul and the star; the soul will gravitate about the truth like the star about the light. Friends, the hour in which we live, and in which I speak to you, is a gloomy hour, but of such is the terrible price of the future. A revolution is a toll-gate. Oh! the human race shall be delivered, uplifted, and consoled! We affirm it on this barricade. Whence shall arise the shout of love, if it be not from the summit of sacrifice? 0 my brothers, here is the junction between those who think and those who suffer; this barricade is made neither of paving-stones, nor of timbers, nor of iron; it is made of two mounds, a mound of ideas and a mound of sorrows. Misery here encounters the ideal. Here day embraces night, and says: I will die with thee and thou shalt be born again with me. From the pressure of all desolations faith gushes forth. Sufferings bring their agony here, and ideas their immortality. This agony and this immortality are to mingle and compose our death. Brothers, he who dies here dies in the radiance of the future, and we are entering a grave illuminated by the dawn.”
Enjolras broke off rather than ceased, his lips moved noiselessly, as if he were continuing to speak to himself, and they looked at him with attention, endeavouring still to hear. There was no applause; but they whispered for a long time. Speech being breath, the rustling of intellects resembles the rustling of leaves.