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The incidents the reader is about to peruse were not all known at M. sur M. But the small portion of them which became known left such a memory in that town that a serious gap would exist in this book if we did not narrate them in their most minute details. Among these details the reader will encounter two or three improbable circumstances, which we preserve out of respect for the truth.
On the afternoon following the visit of Javert, M. Madeleine went to see Fantine according to his wont.
Before entering Fantine’s room, he had Sister Simplice summoned.
The two nuns who performed the services of nurse in the infirmary, Lazariste ladies, like all sisters of charity, bore the names of Sister Perpétue and Sister Simplice.
Sister Perpétue was an ordinary villager, a sister of charity in a coarse style, who had entered the service of God as one enters any other service. She was a nun as other women are cooks. This type is not so very rare. The monastic orders gladly accept this heavy peasant earthenware, which is easily fashioned into a Capuchin or an Ursuline. These rustics are utilized for the rough work of devotion. The transition from a drover to a Carmelite is not in the least violent; the one turns into the other without much effort; the fund of ignorance common to the village and the cloister is a preparation ready at hand, and places the boor at once on the same footing as the monk: a little more amplitude in the smock, and it becomes a frock. Sister Perpétue was a robust nun from Marines near Pontoise, who chattered her patois, droned, grumbled, sugared the potion according to the bigotry or the hypocrisy of the invalid, treated her patients abruptly, roughly, was crabbed with the dying, almost flung God in their faces, stoned their death agony with prayers mumbled in a rage; was bold, honest, and ruddy.
Sister Simplice was white, with a waxen pallor. Beside Sister Perpétue, she was the taper beside the candle. Vincent de Paul has divinely traced the features of the Sister of Charity in these admirable words, in which he mingles as much freedom as servitude: “They shall have for their convent only the house of the sick; for cell only a hired room; for chapel only their parish church; for cloister only the streets of the town and the wards of the hospitals; for enclosure only obedience; for gratings only the fear of God; for veil only modesty.” This ideal was realized in the living person of Sister Simplice: she had never been young, and it seemed as though she would never grow old. No one could have told Sister Simplice’s age. She was a person—we dare not say a woman—who was gentle, austere, well-bred, cold, and who had never lied. She was so gentle that she appeared fragile; but she was more solid than granite. She touched the unhappy with fingers that were charmingly pure and fine. There was, so to speak, silence in her speech; she said just what was necessary, and she possessed a tone of voice which would have equally edified a confessional or enchanted a drawing-room. This delicacy accommodated itself to the serge gown, finding in this harsh contact a continual reminder of heaven and of God. Let us emphasize one detail. Never to have lied, never to have said, for any interest whatever, even in indifference, any single thing which was not the truth, the sacred truth, was Sister Simplice’s distinctive trait; it was the accent of her virtue. She was almost renowned in the congregation for this imperturbable veracity. The Abbé Sicard speaks of Sister Simplice in a letter to the deaf-mute Massieu. However pure and sincere we may be, we all bear upon our candor the crack of the little, innocent lie. She did not. Little lie, innocent lie—does such a thing exist? To lie is the absolute form of evil. To lie a little is not possible: he who lies, lies the whole lie. To lie is the very face of the demon. Satan has two names; he is called Satan and Lying. That is what she thought; and as she thought, so she did. The result was the whiteness which we have mentioned—a whiteness which covered even her lips and her eyes with radiance. Her smile was white, her glance was white. There was not a single spider’s web, not a grain of dust, on the glass window of that conscience. On entering the order of Saint Vincent de Paul, she had taken the name of Simplice by special choice. Simplice of Sicily, as we know, is the saint who preferred to allow both her breasts to be torn off rather than to say that she had been born at Segesta when she had been born at Syracuse—a lie which would have saved her. This patron saint suited this soul.
Sister Simplice, on her entrance into the order, had had two faults which she had gradually corrected: she had a taste for dainties, and she liked to receive letters. She never read anything but a book of prayers printed in Latin, in coarse type. She did not understand Latin, but she understood the book.
This pious woman had conceived an affection for Fantine, probably feeling a latent virtue there, and she had devoted herself almost exclusively to her care.
M. Madeleine took Sister Simplice apart and recommended Fantine to her in a singular tone, which the sister recalled later on.
On leaving the sister, he approached Fantine.
Fantine awaited M. Madeleine’s appearance every day as one awaits a ray of warmth and joy. She said to the sisters, “I only live when Monsieur le Maire is here.”
She had a great deal of fever that day. As soon as she saw M. Madeleine she asked him:—
“And Cosette?”
He replied with a smile:—
“Soon.”
M. Madeleine was the same as usual with Fantine. Only he remained an hour instead of half an hour, to Fantine’s great delight. He urged every one repeatedly not to allow the invalid to want for anything. It was noticed that there was a moment when his countenance became very sombre. But this was explained when it became known that the doctor had bent down to his ear and said to him, “She is losing ground fast.”
Then he returned to the town-hall, and the clerk observed him attentively examining a road map of France which hung in his study. He wrote a few figures on a bit of paper with a pencil.
CHAPTER II—THE PERSPICACITY OF MASTER SCAUFFLAIRE
From the town-hall he betook himself to the extremity of the town, to a Fleming named Master Scaufflaer, French Scaufflaire, who let out “horses and cabriolets as desired.”
In order to reach this Scaufflaire, the shortest way was to take the little-frequented street in which was situated the parsonage of the parish in which M. Madeleine resided. The curé was, it was said, a worthy, respectable, and sensible man. At the moment when M. Madeleine arrived in front of the parsonage there was but one passer-by in the street, and this person noticed this: After the mayor had passed the priest’s house he halted, stood motionless, then turned about, and retraced his steps to the door of the parsonage, which had an iron knocker. He laid his hand quickly on the knocker and lifted it; then he paused again and stopped short, as though in thought, and after the lapse of a few seconds, instead of allowing the knocker to fall abruptly, he placed it gently, and resumed his way with a sort of haste which had not been apparent previously.
M. Madeleine found Master Scaufflaire at home, engaged in stitching a harness over.
“Master Scaufflaire,” he inquired, “have you a good horse?”
“Mr. Mayor,” said the Fleming, “all my horses are good. What do you mean by a good horse?”
“I mean a horse which can travel twenty leagues in a day.”
“The deuce!” said the Fleming. “Twenty leagues!”
“Yes.”
“Hitched to a cabriolet?”
“Yes.”
“And how long can he rest at the end of his journey?”
“He must be able to set out again on the next day if necessary.”
“To traverse the same road?”
“Yes.”
“The deuce! the deuce! And it is twenty leagues?”
M. Madeleine drew from his pocket the