Notre-Dame de Paris. Виктор Мари Гюго
at this beginning of a conversation. “I passed it in blowing my fingers. So you have the gift of prophecy?”
She retired into her laconics again.
“Is that man whom you call the Duke of Egypt, the chief of your tribe?”
“Yes.”
“But it was he who married us,” remarked the poet timidly.
She made her customary pretty grimace.
“I don’t even know your name.”
“My name? If you want it, here it is—Pierre Gringoire.”
“I know a prettier one,” said she.
“Naughty girl!” retorted the poet. “Never mind, you shall not provoke me. Wait, perhaps you will love me more when you know me better; and then, you have told me your story with so much confidence, that I owe you a little of mine. You must know, then, that my name is Pierre Gringoire, and that I am a son of the farmer of the notary’s office of Gonesse. My father was hung by the Burgundians, and my mother disembowelled by the Picards, at the siege of Paris, twenty years ago. At six years of age, therefore, I was an orphan, without a sole to my foot except the pavements of Paris. I do not know how I passed the interval from six to sixteen. A fruit dealer gave me a plum here, a baker flung me a crust there; in the evening I got myself taken up by the watch, who threw me into prison, and there I found a bundle of straw. All this did not prevent my growing up and growing thin, as you see. In the winter I warmed myself in the sun, under the porch of the Hôtel de Sens, and I thought it very ridiculous that the fire on Saint John’s Day was reserved for the dog days. At sixteen, I wished to choose a calling. I tried all in succession. I became a soldier; but I was not brave enough. I became a monk; but I was not sufficiently devout; and then I’m a bad hand at drinking. In despair, I became an apprentice of the woodcutters, but I was not strong enough; I had more of an inclination to become a schoolmaster; ’tis true that I did not know how to read, but that’s no reason. I perceived at the end of a certain time, that I lacked something in every direction; and seeing that I was good for nothing, of my own free will I became a poet and rhymester. That is a trade which one can always adopt when one is a vagabond, and it’s better than stealing, as some young brigands of my acquaintance advised me to do. One day I met by luck, Dom Claude Frollo, the reverend archdeacon of Notre-Dame. He took an interest in me, and it is to him that I to-day owe it that I am a veritable man of letters, who knows Latin from the de Officiis of Cicero to the mortuology of the Celestine Fathers, and a barbarian neither in scholastics, nor in politics, nor in rhythmics, that sophism of sophisms. I am the author of the Mystery which was presented to-day with great triumph and a great concourse of populace, in the grand hall of the Palais de Justice. I have also made a book which will contain six hundred pages, on the wonderful comet of 1465, which sent one man mad. I have enjoyed still other successes. Being somewhat of an artillery carpenter, I lent a hand to Jean Mangue’s great bombard, which burst, as you know, on the day when it was tested, on the Pont de Charenton, and killed four and twenty curious spectators. You see that I am not a bad match in marriage. I know a great many sorts of very engaging tricks, which I will teach your goat; for example, to mimic the Bishop of Paris, that cursed Pharisee whose mill wheels splash passers-by the whole length of the Pont aux Meuniers. And then my mystery will bring me in a great deal of coined money, if they will only pay me. And finally, I am at your orders, I and my wits, and my science and my letters, ready to live with you, damsel, as it shall please you, chastely or joyously; husband and wife, if you see fit; brother and sister, if you think that better.”
Gringoire ceased, awaiting the effect of his harangue on the young girl. Her eyes were fixed on the ground.
“Phœbus,” she said in a low voice. Then, turning towards the poet, “Phœbus—what does that mean?”
Gringoire, without exactly understanding what the connection could be between his address and this question, was not sorry to display his erudition. Assuming an air of importance, he replied—
“It is a Latin word which means sun.”
“Sun!” she repeated.
“It is the name of a handsome archer, who was a god,” added Gringoire.
“A god!” repeated the gypsy, and there was something pensive and passionate in her tone.
At that moment, one of her bracelets became unfastened and fell. Gringoire stooped quickly to pick it up; when he straightened up, the young girl and the goat had disappeared. He heard the sound of a bolt. It was a little door, communicating, no doubt, with a neighboring cell, which was being fastened on the outside.
“Has she left me a bed, at least?” said our philosopher.
He made the tour of his cell. There was no piece of furniture adapted to sleeping purposes, except a tolerably long wooden coffer; and its cover was carved, to boot; which afforded Gringoire, when he stretched himself out upon it, a sensation somewhat similar to that which Micromégas would feel if he were to lie down on the Alps.
“Come!” said he, adjusting himself as well as possible, “I must resign myself. But here’s a strange nuptial night. ’Tis a pity. There was something innocent and antediluvian about that broken crock, which quite pleased me.”
BOOK THIRD.
CHAPTER I.
NOTRE-DAME.
The church of Notre-Dame de Paris is still no doubt, a majestic and sublime edifice. But, beautiful as it has been preserved in growing old, it is difficult not to sigh, not to wax indignant, before the numberless degradations and mutilations which time and men have both caused the venerable monument to suffer, without respect for Charlemagne, who laid its first stone, or for Philip Augustus, who laid the last.
On the face of this aged queen of our cathedrals, by the side of a wrinkle, one always finds a scar. Tempus edax, homo edacior[18]; which I should be glad to translate thus: time is blind, man is stupid.
If we had leisure to examine with the reader, one by one, the diverse traces of destruction imprinted upon the old church, time’s share would be the least, the share of men the most, especially the men of art, since there have been individuals who assumed the title of architects during the last two centuries.
And, in the first place, to cite only a few leading examples, there certainly are few finer architectural pages than this façade, where, successively and at once, the three portals hollowed out in an arch; the broidered and dentated cordon of the eight and twenty royal niches; the immense central rose window, flanked by its two lateral windows, like a priest by his deacon and subdeacon; the frail and lofty gallery of trefoil arcades, which supports a heavy platform above its fine, slender columns; and lastly, the two black and massive towers with their slate penthouses, harmonious parts of a magnificent whole, superposed in five gigantic stories;—develop themselves before the eye, in a mass and without confusion, with their innumerable details of statuary, carving, and sculpture, joined powerfully to the tranquil grandeur of the whole; a vast symphony in stone, so to speak; the colossal work of one man and one people, all together one and complex, like the Iliads and the Romanceros, whose sister it is; prodigious product of the grouping together of all the forces of an epoch, where, upon each stone, one sees the fancy of the workman disciplined by the genius of the artist start forth in a hundred fashions; a sort of human creation, in a word, powerful and fecund as the divine creation of which it seems to have stolen the double character—variety, eternity.
And what we here say of the façade must be said of the entire church; and what we say of the cathedral church of Paris, must be said of all the churches of Christendom in the Middle Ages. All things are in place in that