• Choose a category
• All
• Classic-Fiction

By Root 1219 0

—all the more so because Napoleon III’s assistant for urban renewal, Baron Haussmann, tore up many old neighborhoods to open wide avenues down which it was easy to fire grapeshot from cannons to disperse rebellious crowds. The constant presence of the sea makes itself felt continually in the visionary poetry, but it probably also inspired several scenes in Les Misérables, such as the galleys at Toulon, and metaphors such as the depiction of Jean Valjean, released from prison but abandoned and cursed by society, as a man overboard who slowly, agonizingly despairs and drowns. Unable to exercise his keen visual sensitivity on medieval monuments, as he had done in Paris (in several poems and essays as well as in Notre-Dame de Paris), Hugo turned to botany, gardening, and agriculture. Signs of this new interest pervade Les Misérables, but it culminates only in the rich, lovingly detailed descriptions of the flora in the introductory section of the great regional novel Les Travailleurs de la mer (1866). Surrounded by the poor, who had to make their living from the sea, Hugo found many occasions—like Monseigneur Myriel and Jean Valjean in his novel—to exercise charity. For a time, he hosted and paid for a weekly meal for fifty people. Finally, Parisian nightlife was replaced, between 1853 and 1855, by evening seances during which Hugo believed that he and his family and friends could communicate with the spirits of both the living and the dead. He summoned the soul of the sleeping Napoleon III, to harangue and intimidate him; he advised Shakespeare on how to correct errors in his prosody; and he dia logued with Jesus Christ as well as dozens of other notables.

The Story

Hugo already had composed a version of his masterpiece, first entitled Les Misères, between 1845 and 1848, during the height of his activity in the House of Peers. During fourteen months of intense activity between 1860 and 1862, Hugo expanded this original version by 60 percent. Les Misérables embeds the story of a poor workman in a vast mythic-historical context. It tells of the fall and redemption of Jean Valjean, a young tree pruner in the region of Paris, the sole support of his widowed sister and her seven children. One winter, unemployed and desperate to feed his dependents, he breaks a bakery window at night to steal a loaf of bread. He is arrested and sentenced to five years’ hard labor in the galleys of Toulon. Four escapes, attempted instinctively and unreasoningly, lead only to additional sentences, which finally total nineteen years. The harsh punishment embitters him against society, and after his release this attitude is reinforced by the scorn and rejection he experiences whenever he must show his convict’s yellow passport. But a saintly Catholic Bishop, Monseigneur Myriel, treats Jean Valjean respectfully, feeds him, and gives him lodging for the night. Despite this kindness, Valjean cannot resist stealing the bishop’s last remaining luxuries—for the cleric has given everything else to the poor—his silver place settings. When the gendarmes bring Valjean back, the bishop saves him from further imprisonment by saying he had given the place settings to Valjean. And the bishop adds the two silver candlesticks that his guest had “forgotten.” As Valjean sets off again, the bishop whispers that he has purchased the ex-convict’s soul with his gifts, that Valjean has promised him to live a virtuous life henceforth.

On the road north, a last flicker of brute instinct takes over: the convict cannot resist the temptation to steal a coin dropped by a little itinerant chimney sweep. Then he repents and resolves to lead a virtuous life, guided by an inner voice inspired by the bishop’s kindness to him. (Hugo identifies our conscience with God.) He manages to conceal his identity, educate himself, and transform himself into the benevolent “Monsieur Madeleine” (an allusion to the penitent prostitute Mary Magdalene in the Gospels). By inventing a superior method for making glassware, he ensures the prosperity of an entire village enriched through the “trickle-down