Les Misérables, v. 3

BOOK I
PARIS STUDIED IN ITS GAMIN

CHAPTER I
PARVULUS

Paris has a child and the forest has a bird; the bird is called a sparrow, the child is called a gamin. Couple these two ideas, the one which is all furnace, the other all dawn; bring the two sparks, Paris and childhood, into collision, and a little being is produced, – a homuncio, as Plautus would say.

This little being is joyous; he does not eat every day, and he goes to the theatre every night if he thinks proper. He has no shirt on his body, no shoes on his feet, and no covering on his head; he is like the flies, which have none of those things. He is from seven to thirteen years of age, lives in gangs, rambles about the streets, lodges in the open air, wears an old pair of his father's trousers, which descend lower than his heels, an old hat belonging to some other father, which comes below his ears, and one yellow list brace. He runs, watches, begs, kills time, colors pipes, swears like a fiend, haunts the wine-shop, knows thieves, is familiar with women of the town, talks slang, sings filthy songs, and has nothing bad in his heart; for he has in his soul a pearl, Innocence; and pearls are not dissolved by mud. So long as the man is a child, God desires that he should be innocent. If we were to ask the enormous city, "What is this creature?" it would reply, "It is my little one."

CHAPTER II
THE GAMIN'S CHARACTERISTICS

The gamin of Paris is the dwarf of the giantess. Let us not exaggerate: this cherub of the gutter has sometimes a shirt, but in that case has only one; he has shoes at times, but then they have no soles; he has at times a home, and likes it, for he finds his mother there; but he prefers the street, because he finds liberty there. He has games of his own, and his own tricks, of which hatred of the respectable class constitutes the basis, and he has metaphors of his own, – thus, to be dead, he calls eating dandelions by the root. He has trades of his own, – fetching hackney coaches, letting down steps, imposing tolls from one side of the street to the other in heavy showers, which he calls making ponts des arts, and shouting out speeches made by the authorities in favor of the French people. He has also a currency of his own, composed of all the little pieces of copper that can be picked up in the streets. This curious money, which takes the name of loques, has an unvarying and well-established value in this childish Bohemia.

Lastly, he has a fauna of his own, which he studiously observes in every hole and corner, – the Lady-bird, the death's-head moth, the daddy long-legs, and the "devil," a black insect which threatens by writhing its tail, and which is armed with two horns. He has his fabulous monster, which has scales on its belly and is not a lizard, and spots on its back but is not a frog; it lives in holes in old lime-kilns and dried-up wells; it is black, hairy, slimy, and crawls about, at one moment slowly, at another quickly; it utters no sound, but looks so terrible that no one has ever seen it. This monster he calls le sourde, and looking for it under stones is a pleasure of a formidable nature. Another pleasure is suddenly to raise a paving-stone and look at the woodlice. Every region of Paris is interesting for the celebrated "finds" which may be made in them; thus, there are earwigs in the timber-yards of the Ursulines, centipedes at the Panthéon, and tadpoles in the ditches of the Champs de Mars.

As for witticisms, this child is as full of them as Talleyrand; but though no less cynical, he is more honest. He is gifted with an unforeseen joviality, and startles the shop-keeper by his mad laugh. His range extends from genteel comedy to farce. A funeral passes, and among the persons following is a physician. "Hilloh!" shouts a gamin, "when did the doctors begin to carry home their own work?"

Another is in a crowd. A serious man, adorned with spectacles and watch-seals, turns indignantly: "You scoundrel, what do you mean by taking my wife's waist?" "I, sir? Search me!"

CHAPTER III
HE IS AGREEABLE

At night, thanks to a few half-pence which he always contrives to procure, the homuncio enters a theatre. On crossing this magical threshold he becomes transfigured; he was a gamin, and he becomes the titi. Theatres are like overturned vessels, which have their hold in the air, and the titis congregate in the hold. The titi is to the gamin as the butterfly to the chrysalis, – the same being, but now flying and hovering. It is sufficient for him to be present, with his radiant happiness, his power of enthusiasm and delight, and the clapping of his hands, which resembles the flapping of wings; and the narrow, fetid, obscure, dirty, unhealthy, hideous, abominable hold is at once called Paradise.

Give a being what is useless, and deprive him of what is necessary, and you will have the gamin. He possesses some literary intuition, and his tastes, – we confess it with all proper regret, – are not classical. He is by nature but little of an academician.

This being bawls, shouts, ridicules, and fights; wears patches like a babe, and rags like a philosopher; fishes in the gutter, sports in the sewers, extracts gayety from filth, grins and bites, whistles and sings, applauds and hisses, tempers the Hallelujah Chorus with Matanturlurette, hums every known tune, finds without looking, knows what he is ignorant of, is a Spartan in filching, is foolish even to wisdom, is lyrical even to dirt, would squat upon Olympus, wallows on the dungheap and emerges covered with stars. The gamin of Paris is the boy Rabelais.

He is not satisfied with his trousers if they have no watch-pockets.

He is surprised at little, and frightened by less; he sings down superstitions, reduces exaggerations, puts out his tongue at ghosts, depoetizes stilts, and introduces caricature into the most serious affairs. It is not that he is prosaic, far from it; but he substitutes a farcical phantasmagoria for solemn vision. If Adamastor were to appear to him, the gamin would say, "Hilloh, old Bogy!"

CHAPTER IV
HE MAY BE USEFUL

Paris begins with the badaud and ends with the gamin: two beings of which no other city is capable; the passive acceptance which is satisfied with looking, and the inexhaustible initiative; Prudhomme and Fouillou. Paris alone has that in its natural history: all the monarchy is in the badaud, all the anarchy is in the gamin. This pale child of the faubourgs of Paris lives, and is developed, and grows up in suffering, a thoughtful witness in the presence of social realities and human things. He believes himself reckless, but is not so: he looks on, ready to laugh, but also ready for something else. Whoever you may be who call yourself prejudice, abuses, ignominy, oppression, iniquity, despotism, injustice, fanaticism, or tyranny, take care of the yawning gamin.

This little fellow will grow. Of what clay is he made? Of anything. Take a handful of mud, a breath, and you have Adam. It is sufficient for a God to pass, and God has ever passed over the gamin. Fortune toils for this little being, though by the word fortune we mean to some extent chance. Will this pygmy, moulded in the coarse common clay, ignorant, uneducated, brutal, violent, and of the populace, be an Ionian or a Bœotian? Wait a while, dum currit rota, and the genius of Paris, that demon which creates children of accident and men of destiny, will behave exactly contrary to the Latin potter, and make an amphora out of the earthenware jar.

CHAPTER V
HIS CONFINES

The gamin loves the town, but he loves solitude as well, for there is something of the sage in him: he is urbis amator like Fuscus, and ruris amator like Flaccus. To wander about dreamily, that is, to lounge, is an excellent employment of time for the philosopher, particularly in that slightly bastard sort of country, ugly enough, but strange and composed of two natures, that surrounds certain large cities, and notably Paris. Observing the suburbs is looking at an amphibious scene; it is the end of the trees and the beginning of the roofs, the end of the grass and the beginning of the pavement, the end of the furrows and the beginning of the shops, the end of the beaten paths and the beginning of passions, the end of the divine murmur and the beginning of human reason, and all this produces an extraordinary interest; and such is the motive of the apparently objectless walks of the dreamer in those unattractive parts which the passer-by at once brands with the title of "dull."

The author of these lines was for a long time a prowler about the suburbs of Paris, and it is a source of profound recollection for him. The worn grass, the stony path, the chalk, the marl, the plaster, the rough monotony of ploughed and fallow land, the young market-garden plants suddenly noticed in a hollow, the mixture of the wild and the tame, the vast deserted nooks in which the garrison drummers hold their noisy school, these Thebaïds by day and cut-throat dens by night, the tottering mill turning in the wind, the drawing-wheels of the quarries, the wine-shops at the corners of the cemeteries, the mysterious charm of the tall dark walls cutting at right angles immense open fields bathed in sunshine and full of butterflies, – all this attracted him.

Hardly any one knows those singular spots, – la Glacière, la Cimette, the hideous wall of Grenelle pock-marked with bullets, the Mont Parnasse, the Fosse aux Loups, the Tombe Issoire, or the Pierre Plate de Chatillon, where there is an old exhausted quarry, which is now only employed to grow mushrooms, and is closed by a heap of rotten boards flush with the ground. The Campagna of Rome is an idea, and the banlieue of Paris is another: to see in what an horizon offers us nought but fields, houses, or trees, is to remain on the surface; for all the aspects of things are the thoughts of God. The spot where a plain forms its junction with a town is always imprinted with a species of penetrating melancholy; for nature and humanity address you simultaneously, and local peculiarities make their appearance there.

Any one who has wandered as we have in those solitudes contiguous to our suburbs which might be called the Limbos of Paris has seen here and there, at the most deserted spot, and at the most unexpected moment, behind a scrubby hedge, or in the corner of some melancholy wall, children grouped tumultuously, fetid, muddy, dusty, unkempt, and ragged, playing together, wreathed with corn-flowers. They are the little runagates of poor families: this external boulevard is their breathing medium, and the banlieue belongs to them, and they eternally play truant in it. They ingenuously sing there their repertory of unclean songs. They are there, or, to speak more correctly, they dwell there, far from any eye, in the gentle warmth of May or June. Circling round a hole in the ground and snapping marbles, like irresponsible, freed, and happy beings, so soon as they perceive you they remember that they have a trade and must gain their livelihood, and they offer to sell you an old wool stocking full of may-bugs, or a spray of lilac. Such a meeting with chance children is one of the charming and yet poignant graces of the environs of Paris.

Sometimes there are girls among the heap of boys, – are they their sisters? – almost grown up, thin, feverish, sunburnt and freckled, crowned with wheat-ears and poppies, gay, haggard, and barefooted. You may see them eating cherries among the wheat, and at night hear them laugh. These groups, warmly illumined by the bright light of mid-day, or seen in the twilight, for a long time occupy the dreamer, and these visions are mingled with his dreams.

Paris is the centre, the banlieue is the circumference, – that is, the whole earth, for these children. They never venture beyond it, and can no more leave the Parisian atmosphere than fish can live out of water. With them there is nothing beyond two leagues from the barrière; Ivry, Gentilly, Arcueil, Belleville, Aubervilliers, Ménilmontant, Choisy le Roi, Bellancourt, Meudon, Issy, Vauvres, Sèvres, Puteaux, Neuilly, Gennevilliers, Colombes, Romainville, Chalon, Asnières, Bougival, Nanterre, Enghien, Noisy-le-sec, Nogent, Gournay, Drancy, and Gonesse, – at these places their universe ends.

CHAPTER VI
A BIT OF HISTORY

At the epoch almost contemporary with the action of this book there was not, as at the present day, a policeman at every street corner (a blessing which we have no time to discuss), and wandering children abounded in Paris. Statistics give us an average of two hundred and sixty shelterless children picked up annually by the police of that day in unenclosed fields, in houses building, and under the arches of bridges. One of these nests, which became famous, produced "the swallows of the Rue d'Arcole." This, by the way, is the most disastrous of social symptoms, for all the crimes of the man begin with the vagabondage of the lad.

We must except Paris, however, and in a relative degree, and in spite of the statistics we have just quoted, the exception is fair. While in any other great city a vagabond child is a ruined man, while nearly everywhere the boy left to himself is to some extent devoted and left to a species of fatal immersion in public vice, which destroys honor and conscience within him, the gamin of Paris, though externally so injured, is internally almost intact. It is a magnificent thing to be able to say, and one revealed in the splendid probity of our popular revolutions, that a certain incorruptibility emanates from the idea which is in the atmosphere of Paris, as from the salt which is in the ocean water. Breathing Paris preserves the soul.

But what we have just stated does not in any way decrease the heart-contraction which we feel every time we meet one of these lads, around whom we fancy that we can see the threads of the broken family fluttering. In our present civilization, which is still so incomplete, it is not a very abnormal fact that families thus broken up should not know what becomes of their children, and allow their own flesh and blood to fall upon the highway. Hence come these obscure destinies; and this sad thing has become proverbial, and is known as "being cast on the pavement of Paris."

Let us remark parenthetically that such desertion of children was not discouraged by the old monarchy. A little of the Bohemian and Egyptian element in the lower classes suited the higher spheres, and the powerful ones profited by it. Hatred of national education was a dogma; of what good were half-lights? Such was the sentence, and the vagabond boy is the corollary of the ignorant boy. Besides, the monarchy sometimes wanted lads, and then it skimmed the streets. In the reign of Louis XIV., to go no farther back, the King wished, rightly enough, to create a fleet. The idea was good; but let us look at the means. No fleet is possible unless you have by the side of the sailing-vessels, which are the plaything of the winds, vessels which can be sent wherever may be necessary, or be used as tugs, impelled by oars or steam; and in those days galleys were to the navy what steam-vessels now are. Hence galleys were needed; but galleys are only moved through the galley-slave, and hence the latter must be procured. Colbert ordered the Provincial intendants and parliaments to produce as many convicts as they could, and the magistrates displayed great complaisance in the matter. A man kept on his hat when a procession passed; that was a Huguenot attitude, and he was sent to the galleys. A boy was met in the street; provided that he was fifteen years of age and had no place to sleep in, he was sent to the galleys. It was a great reign, a great age.

In the reign of Louis XV. children disappeared in Paris; the police carried them off and no one knew for what mysterious employment. Monstrous conjectures were whispered as to the King's purple baths. It sometimes happened that when boys ran short, the exempts seized such as had parents, and the parents, in their despair, attacked the exempts. In such a case Parliament interfered and hanged – whom, the exempts? No, the fathers.

CHAPTER VII
THE GAMIN WOULD HAVE HIS PLACE IN INDIAN CASTES

The Parisian gamin almost forms a caste, and we might say that a boy does not become so by wishing. The word gamin was printed for the first time, and passed from the populace into literature, in 1834. It made its first appearance in a work called "Claude Gueux." The scandal was great, but the word has remained. The elements that constitute the consideration of gamins among one another are very varied. We knew and petted one, who was greatly respected and admired because he had seen a man fall off the towers of Notre Dame; another, because he had managed to enter the back-yard in which the statues of the dome of the Invalides were temporarily deposited, and steal lead off them; another, because he had seen a diligence upset; another, because he knew a soldier who had all but put out the eye of a civilian. This explains the exclamation of the Parisian gamin, at which the vulgar laughed without understanding its depth: "Dieu de Dieu! how unlucky I am! Just think that I never saw anybody fall from a fifth floor!" Assuredly it was a neat remark of the peasant's: "Father So-and-so, your wife has died of her illness: why did you not send for a doctor?" —

"What would you have, sir? We poor people die of ourselves." But if all the passiveness of the peasant is contained in this remark, all the free-thinking anarchy of the faubourien will be found in the following: A man condemned to death is listening to the confessor in the cart, and the child of Paris protests, – "He is talking to the skull-cap. Oh, the capon!"

A certain boldness in religious matters elevates the gamin, and it is important for him to be strong-minded. Being present at executions is a duty with him. He points at the guillotine and laughs at it, and calls it by all sorts of pet names, – end of the soup; the grumbler; the sky-blue mother; the last mouthful, etc. In order to lose none of the sight, he climbs up walls, escalades balconies, mounts trees, hangs to gratings, and clings to chimney-pots. A gamin is born to be a slater, as another is to be a sailor, and he is no more frightened at a roof than at a mast. No holiday is equal to the Grève, and Samson and the Abbé Montes are the real popular fêtes. The sufferer is hooted to encourage him, and is sometimes admired. Lacenaire, when a gamin, seeing the frightful Dautrem die bravely, uttered a remark which contained his future, – "I was jealous of him." In gamindom Voltaire is unknown, but Papavoine is famous. Politicians and murderers are mingled in the same legend, and traditions exist as to the last garments of all. They know that Tolleron had a nightcap on, Avril a fur cap, Louvel a round hat; that old Delaporte was bald and bareheaded, Castaing rosy-cheeked and good-looking, and that Boriès had a romantic beard; Jean Martin kept his braces on, and Lecouffé and his mother abused each other. "Don't quarrel about your basket," a gamin shouted to them. Another little fellow climbed up a lamp-post on the quay, in order to watch Debacker pass, and a gendarme posted there frowned at him. "Let me climb up, M'sieu le Gendarme;" and to soften the man in authority, he added, – "I shall not fall." "What do I care whether you fall or not?" the gendarme replied.

Among the gamins a memorable accident is highly esteemed, and a lad attains the summit of consideration if he give himself a deep cut "to the bone." The fist is no small element of success, and one of the things which a gamin is very fond of saying is, "I am precious strong." To be left-handed renders you enviable, while squinting is held in great esteem.

CHAPTER VIII
A CHARMING ANECDOTE OF THE LAST KING

In summer he is metamorphosed into a frog, and from afternoon to nightfall, before the Austerlitz and Jena bridges, from the top of coal-rafts and washer-women's boats, dives into the Seine, with all possible infractions of the laws of decency and of the police. Still, the police are on the watch, and hence results a highly dramatic situation, which once gave rise to a paternal and memorable cry. This cry, which became celebrated about 1830, is a strategic warning from gamin to gamin; it can be scanned like a verse of Homer, with a notation almost as indescribable as the Eleusiac song of the Panathenæa, in which the ancient Evohé may be traced. – "Ohe, Titi, ohéée, here's the sergeant, pack up your traps, and be off through the sewer!"

Sometimes this gad-fly – that is the name he gives himself – can read, sometimes he can write, and draw after a fashion. He does not hesitate to acquire, by some mysterious mutual instruction, all the talents which may be useful to the public cause. From 1815 to 1830 he imitated the cry of a turkey; from 1830 to 1848 he drew a pear upon the walls. One summer evening, Louis Philippe, returning home on foot, saw a very little scamp struggling to raise himself high enough to draw with charcoal a gigantic pear on the pillar of the Neuilly gates, and the King, with that kindness which he inherited from Henri IV., helped the gamin to finish the pear and gave him a louis, saying, "The pear is on that too." The gamin likes a commotion, and any violent condition pleases him. He execrates the curés. One day in the Rue de l'Université, one of these young scamps put his finger to his nose in front of the driveway of No. 69. "Why are you doing that at that gate?" a passer-by asked him. The lad answered, "A curé lives there." The Papal Nuncio in fact resided there. Still, however great the gamin's Voltairianism may be, if the opportunity is offered him of being a chorister, he may possibly accept, and in that case assists civilly at mass. There are two things of which he is the Tantalus, and which he constantly desires without ever being able to attain them, – to overthrow the government and have his trousers reseated. The gamin in a perfect state is acquainted with all the police of Paris, and when he meets one, can always give a name to his face. He numbers them on his fingers, studies their names, and has his special notes about each. He reads the minds of the police like an open book, and will say curiously and without hesitating, – "So-and-so is a traitor, So-and-so is very wicked, So-and-so is great, So-and-so is ridiculous" (the italicized words have all a peculiar meaning in his mouth). This one believes that the Pont Neuf belongs to him, and prevents the world from walking on the cornice outside the parapet; another has a mania for pulling the ears of persons, etc. etc.