For foundlings . 500 "

  For orphans . 500 "

  ——-

  Total . 3,000 "

  Such was M. Myriel's budget.

  As for the chance episcopal perquisites, the fees for marriage bans, dispensations, private baptisms, sermons, benedictions, of churches or chapels, marriages, etc., the Bishop levied them on the wealthy with all the more asperity, since he bestowed them on the needy.

  After a time, offerings of money flowed in. Those who had and those who lacked knocked at M. Myriel's door,—the latter in search of the alms which the former came to deposit. In less than a year the Bishop had become the treasurer of all benevolence and the cashier of all those in distress. Considerable sums of money passed through his hands, but nothing could induce him to make any change whatever in his mode of life, or add anything superfluous to his bare necessities.

  Far from it. As there is always more wretchedness below than there is brotherhood above, all was given away, so to speak, before it was received. It was like water on dry soil; no matter how much money he received, he never had any. Then he stripped himself.

  The usage being that bishops shall announce their baptismal names at the head of their charges and their pastoral letters, the poor people of the country-side had selected, with a sort of affectionate instinct, among the names and prenomens of their bishop, that which had a meaning for them; and they never called him anything except Monseigneur Bienvenu [Welcome]. We will follow their example, and will also call him thus when we have occasion to name him. Moreover, this appellation pleased him.

  "I like that name," said he. "Bienvenu makes up for the Monseigneur."

  We do not claim that the portrait herewith presented is probable; we confine ourselves to stating that it resembles the original.

  CHAPTER III—A HARD BISHOPRIC FOR A GOOD BISHOP

  The Bishop did not omit his pastoral visits because he had converted his carriage into alms. The diocese of D—— is a fatiguing one. There are very few plains and a great many mountains; hardly any roads, as we have just seen; thirty-two curacies, forty-one vicarships, and two hundred and eighty-five auxiliary chapels. To visit all these is quite a task.

  The Bishop managed to do it. He went on foot when it was in the neighborhood, in a tilted spring-cart when it was on the plain, and on a donkey in the mountains. The two old women accompanied him. When the trip was too hard for them, he went alone.

  One day he arrived at Senez, which is an ancient episcopal city. He was mounted on an ass. His purse, which was very dry at that moment, did not permit him any other equipage. The mayor of the town came to receive him at the gate of the town, and watched him dismount from his ass, with scandalized eyes. Some of the citizens were laughing around him. "Monsieur the Mayor," said the Bishop, "and Messieurs Citizens, I perceive that I shock you. You think it very arrogant in a poor priest to ride an animal which was used by Jesus Christ. I have done so from necessity, I assure you, and not from vanity."

  In the course of these trips he was kind and indulgent, and talked rather than preached. He never went far in search of his arguments and his examples. He quoted to the inhabitants of one district the example of a neighboring district. In the cantons where they were harsh to the poor, he said: "Look at the people of Briancon! They have conferred on the poor, on widows and orphans, the right to have their meadows mown three days in advance of every one else. They rebuild their houses for them gratuitously when they are ruined. Therefore it is a country which is blessed by God. For a whole century, there has not been a single murderer among them."

  In villages which were greedy for profit and harvest, he said: "Look at the people of Embrun! If, at the harvest season, the father of a family has his son away on service in the army, and his daughters at service in the town, and if he is ill and incapacitated, the cure recommends him to the prayers of the congregation; and on Sunday, after the mass, all the inhabitants of the village—men, women, and children—go to the poor man's field and do his harvesting for him, and carry his straw and his grain to his granary." To families divided by questions of money and inheritance he said: "Look at the mountaineers of Devolny, a country so wild that the nightingale is not heard there once in fifty years. Well, when the father of a family dies, the boys go off to seek their fortunes, leaving the property to the girls, so that they may find husbands." To the cantons which had a taste for lawsuits, and where the farmers ruined themselves in stamped paper, he said: "Look at those good peasants in the valley of Queyras! There are three thousand souls of them. Mon Dieu! it is like a little republic. Neither judge nor bailiff is known there. The mayor does everything. He allots the imposts, taxes each person conscientiously, judges quarrels for nothing, divides inheritances without charge, pronounces sentences gratuitously; and he is obeyed, because he is a just man among simple men." To villages where he found no schoolmaster, he quoted once more the people of Queyras: "Do you know how they manage?" he said. "Since a little country of a dozen or fifteen hearths cannot always support a teacher, they have school-masters who are paid by the whole valley, who make the round of the villages, spending a week in this one, ten days in that, and instruct them. These teachers go to the fairs. I have seen them there. They are to be recognized by the quill pens which they wear in the cord of their hat. Those who teach reading only have one pen; those who teach reading and reckoning have two pens; those who teach reading, reckoning, and Latin have three pens. But what a disgrace to be ignorant! Do like the people of Queyras!"

  Thus he discoursed gravely and paternally; in default of examples, he invented parables, going directly to the point, with few phrases and many images, which characteristic formed the real eloquence of Jesus Christ. And being convinced himself, he was persuasive.

  CHAPTER IV—WORKS CORRESPONDING TO WORDS

  His conversation was gay and affable. He put himself on a level with the two old women who had passed their lives beside him. When he laughed, it was the laugh of a schoolboy. Madame Magloire liked to call him Your Grace [Votre Grandeur]. One day he rose from his arm-chair, and went to his library in search of a book. This book was on one of the upper shelves. As the bishop was rather short of stature, he could not reach it. "Madame Magloire," said he, "fetch me a chair. My greatness [grandeur] does not reach as far as that shelf."

  One of his distant relatives, Madame la Comtesse de Lo, rarely allowed an opportunity to escape of enumerating, in his presence, what she designated as "the expectations" of her three sons. She had numerous relatives, who were very old and near to death, and of whom her sons were the natural heirs. The youngest of the three was to receive from a grand-aunt a good hundred thousand livres of income; the second was the heir by entail to the title of the Duke, his uncle; the eldest was to succeed to the peerage of his grandfather. The Bishop was accustomed to listen in silence to these innocent and pardonable maternal boasts. On one occasion, however, he appeared to be more thoughtful than usual, while Madame de Lo was relating once again the details of all these inheritances and all these "expectations." She interrupted herself impatiently: "Mon Dieu, cousin! What are you thinking about?" "I am thinking," replied the Bishop, "of a singular remark, which is to be found, I believe, in St. Augustine,—'Place your hopes in the man from whom you do not inherit.'"

  At another time, on receiving a notification of the decease of a gentleman of the country-side, wherein not only the dignities of the dead man, but also the feudal and noble qualifications of all his relatives, spread over an entire page: "What a stout back Death has!" he exclaimed. "What a strange burden of titles is cheerfully imposed on him, and how much wit must men have, in order thus to press the tomb into the service of vanity!"

  He was gifted, on occasion, with a gentle raillery, which almost always concealed a serious meaning. In the course of one Lent, a youthful vicar came to D——, and preached in the cathedral. He was tolerably eloquent. The subject of his sermon was charity. He urged the rich to give to the poor, in order to avoid hell, which he depicted in the most frightful manner of which he was capable, and to win paradise, which he represented as charming and desirable. Among the audience there was a wealthy retired merchant, who was somewhat of a usurer, named M. Geborand, who had amassed two millions in the manufacture of coarse cloth, serges, and woollen galloons. Never in his whole life had M. Geborand bestowed alms on any poor wretch. After the delivery of that sermon, it was observed that he gave a sou every Sunday to the poor old beggar-women at the door of the cathedral. There were six of them to share it. One day the Bishop caught sight of him in the act of bestowing this charity, and said to his sister, with a smile, "There is M. Geborand purchasing paradise for a sou."

  When it was a question of charity, he was not to be rebuffed even by a refusal, and on such occasions he gave utterance to remarks which induced reflection. Once he was begging for the poor in a drawing-room of the town; there was present the Marquis de Champtercier, a wealthy and avaricious old man, who contrived to be, at one and the same time, an ultra-royalist and an ultra-Voltairian. This variety of man has actually existed. When the Bishop came to him, he touched his arm, "You must give me something, M. le Marquis." The Marquis turned round and answered dryly, "I have poor people of my own, Monseigneur." "Give them to me," replied the Bishop.

  One day he preached the following sermon in the cathedral:—

  "My very dear brethren, my good friends, there are thirteen hundred and twenty thousand peasants' dwellings in France which have but three openings; eighteen hundred and seventeen thousand hovels which have but two openings, the door and one window; and three hundred and forty-six thousand cabins besides which have but one opening, the door. And this arises from a thing which is called the tax on doors and windows. Just put poor families, old women and little children, in those buildings, and behold the fevers and maladies which result! Alas! God gives air to men; the law sells it to them. I do not blame the law, but I bless God. In the department of the Isere, in the Var, in the two departments of the Alpes, the Hautes, and the Basses, the peasants have not even wheelbarrows; they transport their manure on the backs of men; they have no candles, and they burn resinous sticks, and bits of rope dipped in pitch. That is the state of affairs throughout the whole of the hilly country of Dauphine. They make bread for six months at one time; they bake it with dried cow-dung. In the winter they break this bread up with an axe, and they soak it for twenty-four hours, in order to render it eatable. My brethren, have pity! behold the suffering on all sides of you!"

  Born a Provencal, he easily familiarized himself with the dialect of the south. He said, "En be! moussu, ses sage?" as in lower Languedoc; "Onte anaras passa?" as in the Basses-Alpes; "Puerte un bouen moutu embe un bouen fromage grase," as in upper Dauphine. This pleased the people extremely, and contributed not a little to win him access to all spirits. He was perfectly at home in the thatched cottage and in the mountains. He understood how to say the grandest things in the most vulgar of idioms. As he spoke all tongues, he entered into all hearts.

  Moreover, he was the same towards people of the world and towards the lower classes. He condemned nothing in haste and without taking circumstances into account. He said, "Examine the road over which the fault has passed."

  Being, as he described himself with a smile, an ex-sinner, he had none of the asperities of austerity, and he professed, with a good deal of distinctness, and without the frown of the ferociously virtuous, a doctrine which may be summed up as follows:—

  "Man has upon him his flesh, which is at once his burden and his temptation. He drags it with him and yields to it. He must watch it, cheek it, repress it, and obey it only at the last extremity. There may be some fault even in this obedience; but the fault thus committed is venial; it is a fall, but a fall on the knees which may terminate in prayer.

  "To be a saint is the exception; to be an upright man is the rule. Err, fall, sin if you will, but be upright.

  "The least possible sin is the law of man. No sin at all is the dream of the angel. All which is terrestrial is subject to sin. Sin is a gravitation."

  When he saw everyone exclaiming very loudly, and growing angry very quickly, "Oh! oh!" he said, with a smile; "to all appearance, this is a great crime which all the world commits. These are hypocrisies which have taken fright, and are in haste to make protest and to put themselves under shelter."

  He was indulgent towards women and poor people, on whom the burden of human society rest. He said, "The faults of women, of children, of the feeble, the indigent, and the ignorant, are the fault of the husbands, the fathers, the masters, the strong, the rich, and the wise."

  He said, moreover, "Teach those who are ignorant as many things as possible; society is culpable, in that it does not afford instruction gratis; it is responsible for the night which it produces. This soul is full of shadow; sin is therein committed. The guilty one is not the person who has committed the sin, but the person who has created the shadow."

  It will be perceived that he had a peculiar manner of his own of judging things: I suspect that he obtained it from the Gospel.

  One day he heard a criminal case, which was in preparation and on the point of trial, discussed in a drawing-room. A wretched man, being at the end of his resources, had coined counterfeit money, out of love for a woman, and for the child which he had had by her. Counterfeiting was still punishable with death at that epoch. The woman had been arrested in the act of passing the first false piece made by the man. She was held, but there were no proofs except against her. She alone could accuse her lover, and destroy him by her confession. She denied; they insisted. She persisted in her denial. Thereupon an idea occurred to the attorney for the crown. He invented an infidelity on the part of the lover, and succeeded, by means of fragments of letters cunningly presented, in persuading the unfortunate woman that she had a rival, and that the man was deceiving her. Thereupon, exasperated by jealousy, she denounced her lover, confessed all, proved all.

  The man was ruined. He was shortly to be tried at Aix with his accomplice. They were relating the matter, and each one was expressing enthusiasm over the cleverness of the magistrate. By bringing jealousy into play, he had caused the truth to burst forth in wrath, he had educed the justice of revenge. The Bishop listened to all this in silence. When they had finished, he inquired,—

  "Where are this man and woman to be tried?"

  "At the Court of Assizes."

  He went on, "And where will the advocate of the crown be tried?"

  A tragic event occurred at D—— A man was condemned to death for murder. He was a wretched fellow, not exactly educated, not exactly ignorant, who had been a mountebank at fairs, and a writer for the public. The town took a great interest in the trial. On the eve of the day fixed for the execution of the condemned man, the chaplain of the prison fell ill. A priest was needed to attend the criminal in his last moments. They sent for the cure. It seems that he refused to come, saying, "That is no affair of mine. I have nothing to do with that unpleasant task, and with that mountebank: I, too, am ill; and besides, it is not my place." This reply was reported to the Bishop, who said, "Monsieur le Curé is right: it is not his place; it is mine."

  He went instantly to the prison, descended to the cell of the "mountebank," called him by name, took him by the hand, and spoke to him. He passed the entire day with him, forgetful of food and sleep, praying to God for the soul of the condemned man, and praying the condemned man for his own. He told him the best truths, which are also the most simple. He was father, brother, friend; he was bishop only to bless. He taught him everything, encouraged and consoled him. The man was on the point of dying in despair. Death was an abyss to him. As he stood trembling on its mournful brink, he recoiled with horror. He was not sufficiently ignorant to be absolutely indifferent. His condemnation, which had been a profound shock, had, in a manner, broken through, here and there, that wall which separates us from the mystery of things, and which we call life. He gazed incessantly beyond this world through these fatal breaches, and beheld only darkness. The Bishop made him see light.

  On the following day, when they came to fetch the unhappy wretch, the Bishop was still there. He followed him, and exhibited himself to the eyes of the crowd in his purple camail and with his episcopal cross upon his neck, side by side with the criminal bound with cords.

  He mounted the tumbril with him, he mounted the scaffold with him. The sufferer, who had been so gloomy and cast down on the preceding day, was radiant. He felt that his soul was reconciled, and he hoped in God. The Bishop embraced him, and at the moment when the knife was about to fall, he said to him: "God raises from the dead him whom man slays; he whom his brothers have rejected finds his Father once more. Pray, believe, enter into life: the Father is there." When he descended from the scaffold, there was something in his look which made the people draw aside to let him pass. They did not know which was most worthy of admiration, his pallor or his serenity. On his return to the humble dwelling, which he designated, with a smile, as his palace, he said to his sister, "I have just officiated pontifically."

  Since the most sublime things are often those which are the least understood, there were people in the town who said, when commenting on this conduct of the Bishop, "It is affectation."

  This, however, was a remark which was confined to the drawing-rooms. The populace, which perceives no jest in holy deeds, was touched, and admired him.

  As for the Bishop, it was a shock to him to have beheld the guillotine, and it was a long time before he recovered from it.

  In fact, when the scaffold is there, all erected and prepared, it has something about it which produces hallucination. One may feel a certain indifference to the death penalty, one may refrain from pronouncing upon it, from saying yes or no, so long as one has not seen a guillotine with one's own eyes: but if one encounters one of them, the shock is violent; one is forced to decide, and to take part for or against. Some admire it, like de Maistre; others execrate it, like Beccaria. The guillotine is the concretion of the law; it is called vindicte; it is not neutral, and it does not permit you to remain neutral. He who sees it shivers with the most mysterious of shivers. All social problems erect their interrogation point around this chopping-knife. The scaffold is a vision. The scaffold is not a piece of carpentry; the scaffold is not a machine; the scaffold is not an inert bit of mechanism constructed of wood, iron and cords.