The Man Who Laughs

CHAPTER V.

THE BLUE SKY THROUGH THE BLACK CLOUD

Thus lived these unfortunate creatures together – Dea, relying; Gwynplaine, accepted. These orphans were all in all to each other, the feeble and the deformed. The widowed were betrothed. An inexpressible thanksgiving arose out of their distress. They were grateful. To whom? To the obscure immensity. Be grateful in your own hearts. That suffices. Thanksgiving has wings, and flies to its right destination. Your prayer knows its way better than you can.

How many men have believed that they prayed to Jupiter, when they prayed to Jehovah! How many believers in amulets are listened to by the Almighty! How many atheists there are who know not that, in the simple fact of being good and sad, they pray to God!

Gwynplaine and Dea were grateful. Deformity is expulsion. Blindness is a precipice. The expelled one had been adopted; the precipice was habitable.

Gwynplaine had seen a brilliant light descending on him, in an arrangement of destiny which seemed to put, in the perspective of a dream, a white cloud of beauty having the form of a woman, a radiant vision in which there was a heart; and the phantom, almost a cloud and yet a woman, clasped him; and the apparition embraced him; and the heart desired him. Gwynplaine was no longer deformed. He was beloved. The rose demanded the caterpillar in marriage, feeling that within the caterpillar there was a divine butterfly. Gwynplaine the rejected was chosen. To have one's desire is everything. Gwynplaine had his, Dea hers.

The abjection of the disfigured man was exalted and dilated into intoxication, into delight, into belief; and a hand was stretched out towards the melancholy hesitation of the blind girl, to guide her in her darkness.

It was the penetration of two misfortunes into the ideal which absorbed them. The rejected found a refuge in each other. Two blanks, combining, filled each other up. They held together by what they lacked: in that in which one was poor, the other was rich. The misfortune of the one made the treasure of the other. Had Dea not been blind, would she have chosen Gwynplaine? Had Gwynplaine not been disfigured, would he have preferred Dea? She would probably have rejected the deformed, as he would have passed by the infirm. What happiness for Dea that Gwynplaine was hideous! What good fortune for Gwynplaine that Dea was blind! Apart from their providential matching, they were impossible to each other. A mighty want of each other was at the bottom of their loves, Gwynplaine saved Dea. Dea saved Gwynplaine. Apposition of misery produced adherence. It was the embrace of those swallowed in the abyss; none closer, none more hopeless, none more exquisite.

Gwynplaine had a thought – "What should I be without her?" Dea had a thought – "What should I be without him?" The exile of each made a country for both. The two incurable fatalities, the stigmata of Gwynplaine and the blindness of Dea, joined them together in contentment. They sufficed to each other. They imagined nothing beyond each other. To speak to one another was a delight, to approach was beatitude; by force of reciprocal intuition they became united in the same reverie, and thought the same thoughts. In Gwynplaine's tread Dea believed that she heard the step of one deified. They tightened their mutual grasp in a sort of sidereal chiaroscuro, full of perfumes, of gleams, of music, of the luminous architecture of dreams. They belonged to each other; they knew themselves to be for ever united in the same joy and the same ecstasy; and nothing could be stranger than this construction of an Eden by two of the damned.

They were inexpressibly happy. In their hell they had created heaven. Such was thy power, O Love! Dea heard Gwynplaine's laugh; Gwynplaine saw Dea's smile. Thus ideal felicity was found, the perfect joy of life was realized, the mysterious problem of happiness was solved; and by whom? By two outcasts.

For Gwynplaine, Dea was splendour. For Dea, Gwynplaine was presence. Presence is that profound mystery which renders the invisible world divine, and from which results that other mystery – confidence. In religions this is the only thing which is irreducible; but this irreducible thing suffices. The great motive power is not seen; it is felt.

Gwynplaine was the religion of Dea. Sometimes, lost in her sense of love towards him, she knelt, like a beautiful priestess before a gnome in a pagoda, made happy by her adoration.

Imagine to yourself an abyss, and in its centre an oasis of light, and in this oasis two creatures shut out of life, dazzling each other. No purity could be compared to their loves. Dea was ignorant what a kiss might be, though perhaps she desired it; because blindness, especially in a woman, has its dreams, and though trembling at the approaches of the unknown, does not fear them all. As to Gwynplaine, his sensitive youth made him pensive. The more delirious he felt, the more timid he became. He might have dared anything with this companion of his early youth, with this creature as innocent of fault as of the light, with this blind girl who saw but one thing – that she adored him! But he would have thought it a theft to take what she might have given; so he resigned himself with a melancholy satisfaction to love angelically, and the conviction of his deformity resolved itself into a proud purity.

These happy creatures dwelt in the ideal. They were spouses in it at distances as opposite as the spheres. They exchanged in its firmament the deep effluvium which is in infinity attraction, and on earth the sexes. Their kisses were the kisses of souls.

They had always lived a common life. They knew themselves only in each other's society. The infancy of Dea had coincided with the youth of Gwynplaine. They had grown up side by side. For a long time they had slept in the same bed, for the hut was not a large bedchamber. They lay on the chest, Ursus on the floor; that was the arrangement. One fine day, whilst Dea was still very little, Gwynplaine felt himself grown up, and it was in the youth that shame arose. He said to Ursus, "I will also sleep on the floor." And at night he stretched himself, with the old man, on the bear skin. Then Dea wept. She cried for her bed-fellow; but Gwynplaine, become restless because he had begun to love, decided to remain where he was. From that time he always slept by the side of Ursus on the planks. In the summer, when the nights were fine, he slept outside with Homo.

When thirteen, Dea had not yet become resigned to the arrangement. Often in the evening she said, "Gwynplaine, come close to me; that will put me to sleep." A man lying by her side was a necessity to her innocent slumbers.

Nudity is to see that one is naked. She ignored nudity. It was the ingenuousness of Arcadia or Otaheite. Dea untaught made Gwynplaine wild. Sometimes it happened that Dea, when almost reaching youth, combed her long hair as she sat on her bed – her chemise unfastened and falling off revealed indications of a feminine outline, and a vague commencement of Eve – and would call Gwynplaine. Gwynplaine blushed, lowered his eyes, and knew not what to do in presence of this innocent creature. Stammering, he turned his head, feared, and fled. The Daphnis of darkness took flight before the Chloe of shadow.

Such was the idyll blooming in a tragedy.

Ursus said to them, – "Old brutes, adore each other!"

CHAPTER VI.

URSUS AS TUTOR, AND URSUS AS GUARDIAN

Ursus added, —

"Some of these days I will play them a nasty trick. I will marry them."

Ursus taught Gwynplaine the theory of love. He said to him, —

"Do you know how the Almighty lights the fire called love? He places the woman underneath, the devil between, and the man at the top. A match – that is to say, a look – and behold, it is all on fire."

"A look is unnecessary," answered Gwynplaine, thinking of Dea.

And Ursus replied, —

"Booby! Do souls require mortal eyes to see each other?"

Ursus was a good fellow at times. Gwynplaine, sometimes madly in love with Dea, became melancholy, and made use of the presence of Ursus as a guard on himself. One day Ursus said to him, —

"Bah! do not put yourself out. When in love, the cock shows himself."

"But the eagle conceals himself," replied Gwynplaine.

At other times Ursus would say to himself, apart, —

"It is wise to put spokes in the wheels of the Cytherean car. They love each other too much. This may have its disadvantages. Let us avoid a fire. Let us moderate these hearts."

Then Ursus had recourse to warnings of this nature, speaking to Gwynplaine when Dea slept, and to Dea when Gwynplaine's back was turned: —

"Dea, you must not be so fond of Gwynplaine. To live in the life of another is perilous. Egoism is a good root of happiness. Men escape from women. And then Gwynplaine might end by becoming infatuated with you. His success is so great! You have no idea how great his success is!"

"Gwynplaine, disproportions are no good. So much ugliness on one side and so much beauty on another ought to compel reflection. Temper your ardour, my boy. Do not become too enthusiastic about Dea. Do you seriously consider that you are made for her? Just think of your deformity and her perfection! See the distance between her and yourself. She has everything, this Dea. What a white skin! What hair! Lips like strawberries! And her foot! her hand! Those shoulders, with their exquisite curve! Her expression is sublime. She walks diffusing light; and in speaking, the grave tone of her voice is charming. But for all this, to think that she is a woman! She would not be such a fool as to be an angel. She is absolute beauty. Repeat all this to yourself, to calm your ardour."

These speeches redoubled the love of Gwynplaine and Dea, and Ursus was astonished at his want of success, just as one who should say, "It is singular that with all the oil I throw on fire I cannot extinguish it."

Did he, then, desire to extinguish their love, or to cool it even?

Certainly not. He would have been well punished had he succeeded. At the bottom of his heart this love, which was flame for them and warmth for him, was his delight.

But it is natural to grate a little against that which charms us; men call it wisdom.

Ursus had been, in his relations with Gwynplaine and Dea, almost a father and a mother. Grumbling all the while, he had brought them up; grumbling all the while, he had nourished them. His adoption of them had made the hut roll more heavily, and he had been oftener compelled to harness himself by Homo's side to help to draw it.

We may observe, however, that after the first few years, when Gwynplaine was nearly grown up, and Ursus had grown quite old, Gwynplaine had taken his turn, and drawn Ursus.

Ursus, seeing that Gwynplaine was becoming a man, had cast the horoscope of his deformity. "It has made your fortune!" he had told him.

This family of an old man and two children, with a wolf, had become, as they wandered, a group more and more intimately united. There errant life had not hindered education. "To wander is to grow," Ursus said. Gwynplaine was evidently made to exhibit at fairs. Ursus had cultivated in him feats of dexterity, and had encrusted him as much as possible with all he himself possessed of science and wisdom.

Ursus, contemplating the perplexing mask of Gwynplaine's face, often growled, —

"He has begun well." It was for this reason that he had perfected him with every ornament of philosophy and wisdom.

He repeated constantly to Gwynplaine, —

"Be a philosopher. To be wise is to be invulnerable. You see what I am, I have never shed a tears. This is the result of my wisdom. Do you think that occasion for tears has been wanting, had I felt disposed to weep?"

Ursus, in one of his monologues in the hearing of the wolf, said, —

"I have taught Gwynplaine everything, Latin included. I have taught Dea nothing, music included."

He had taught them both to sing. He had himself a pretty talent for playing on the oaten reed, a little flute of that period. He played on it agreeably, as also on the chiffonie, a sort of beggar's hurdy-gurdy, mentioned in the Chronicle of Bertrand Duguesclin as the "truant instrument," which started the symphony. These instruments attracted the crowd. Ursus would show them the chiffonie, and say, "It is called organistrum in Latin."

He had taught Dea and Gwynplaine to sing, according to the method of Orpheus and of Egide Binchois. Frequently he interrupted the lessons with cries of enthusiasm, such as "Orpheus, musician of Greece! Binchois, musician of Picardy!"

These branches of careful culture did not occupy the children so as to prevent their adoring each other. They had mingled their hearts together as they grew up, as two saplings planted near mingle their branches as they become trees.

"No matter," said Ursus. "I will marry them."

Then he grumbled to himself, —

"They are quite tiresome with their love."

The past – their little past, at least – had no existence for Dea and Gwynplaine. They knew only what Ursus had told them of it. They called Ursus father. The only remembrance which Gwynplaine had of his infancy was as of a passage of demons over his cradle. He had an impression of having been trodden in the darkness under deformed feet. Was this intentional or not? He was ignorant on this point. That which he remembered clearly and to the slightest detail were his tragical adventures when deserted at Portland. The finding of Dea made that dismal night a radiant date for him.

The memory of Dea, even more than that of Gwynplaine, was lost in clouds. In so young a child all remembrance melts away. She recollected her mother as something cold. Had she ever seen the sun? Perhaps so. She made efforts to pierce into the blank which was her past life.

"The sun! – what was it?"

She had some vague memory of a thing luminous and warm, of which Gwynplaine had taken the place.

They spoke to each other in low tones. It is certain that cooing is the most important thing in the world. Dea often said to Gwynplaine, —

"Light means that you are speaking."

Once, no longer containing himself, as he saw through a muslin sleeve the arm of Dea, Gwynplaine brushed its transparency with his lips – ideal kiss of a deformed mouth! Dea felt a deep delight; she blushed like a rose. This kiss from a monster made Aurora gleam on that beautiful brow full of night. However, Gwynplaine sighed with a kind of terror, and as the neckerchief of Dea gaped, he could not refrain from looking at the whiteness visible through that glimpse of Paradise.

Dea pulled up her sleeve, and stretching towards Gwynplaine her naked arm, said, —

"Again!"

Gwynplaine fled.

The next day the game was renewed, with variations.

It was a heavenly subsidence into that sweet abyss called love.

At such things heaven smiles philosophically.

CHAPTER VII.

BLINDNESS GIVES LESSONS IN CLAIRVOYANCE

At times Gwynplaine reproached himself. He made his happiness a case of conscience. He fancied that to allow a woman who could not see him to love him was to deceive her.

What would she have said could she have suddenly obtained her sight? How she would have felt repulsed by what had previously attracted her! How she would have recoiled from her frightful loadstone! What a cry! What covering of her face! What a flight! A bitter scruple harassed him. He told himself that such a monster as he had no right to love. He was a hydra idolized by a star. It was his duty to enlighten the blind star.

One day he said to Dea, —

"You know that I am very ugly."

"I know that you are sublime," she answered.

He resumed, —

"When you hear all the world laugh, they laugh at me because I am horrible."

"I love you," said Dea.

After a silence, she added, —

"I was in death; you brought me to life. When you are here, heaven is by my side. Give me your hand, that I may touch heaven."

Their hands met and grasped each other. They spoke no more, but were silent in the plenitude of love.

Ursus, who was crabbed, had overheard this. The next day, when the three were together, he said, —

"For that matter, Dea is ugly also."

The word produced no effect. Dea and Gwynplaine were not listening. Absorbed in each other, they rarely heeded such exclamations of Ursus. Their depth was a dead loss.

This time, however, the precaution of Ursus, "Dea is also ugly," indicated in this learned man a certain knowledge of women. It is certain that Gwynplaine, in his loyalty, had been guilty of an imprudence. To have said, I am ugly, to any other blind girl than Dea might have been dangerous. To be blind, and in love, is to be twofold blind. In such a situation dreams are dreamt. Illusion is the food of dreams. Take illusion from love, and you take from it its aliment. It is compounded of every enthusiasm, of both physical and moral admiration.

Moreover, you should never tell a woman a word difficult to understand. She will dream about it, and she often dreams falsely. An enigma in a reverie spoils it. The shock caused by the fall of a careless word displaces that against which it strikes. At times it happens, without our knowing why, that because we have received the obscure blow of a chance word the heart empties itself insensibly of love. He who loves perceives a decline in his happiness. Nothing is to be feared more than this slow exudation from the fissure in the vase.

Happily, Dea was not formed of such clay. The stuff of which other women are made had not been used in her construction. She had a rare nature. The frame, but not the heart, was fragile. A divine perseverance in love was in the heart of her being.

The whole disturbance which the word used by Gwynplaine had produced in her ended in her saying one day, —

"To be ugly – what is it? It is to do wrong. Gwynplaine only does good. He is handsome."

Then, under the form of interrogation so familiar to children and to the blind, she resumed, —

"To see – what is it that you call seeing? For my own part, I cannot see; I know. It seems that to see means to hide."

"What do you mean?" said Gwynplaine.

Dea answered, —

"To see is a thing which conceals the true."

"No," said Gwynplaine.

"But yes," replied Dea, "since you say you are ugly."

She reflected a moment, and then said, "Story-teller!"

Gwynplaine felt the joy of having confessed and of not being believed. Both his conscience and his love were consoled.

Thus they had reached, Dea sixteen, Gwynplaine nearly twenty-five. They were not, as it would now be expressed, "more advanced" than the first day. Less even; for it may be remembered that on their wedding night she was nine months and he ten years old. A sort of holy childhood had continued in their love. Thus it sometimes happens that the belated nightingale prolongs her nocturnal song till dawn.

Their caresses went no further than pressing hands, or lips brushing a naked arm. Soft, half-articulate whispers sufficed them.

Twenty-four and sixteen! So it happened that Ursus, who did not lose sight of the ill turn he intended to do them, said, —

"One of these days you must choose a religion."

"Wherefore?" inquired Gwynplaine.

"That you may marry."

"That is already done," said Dea.

Dea did not understand that they could be more man and wife than they were already.

At bottom, this chimerical and virginal content, this innocent union of souls, this celibacy taken for marriage, was not displeasing to Ursus.

Besides, were they not already married? If the indissoluble existed anywhere, was it not in their union? Gwynplaine and Dea! They were creatures worthy of the love they mutually felt, flung by misfortune into each other's arms. And as if they were not enough in this first link, love had survened on misfortune, and had attached them, united and bound them together. What power could ever break that iron chain, bound with knots of flowers? They were indeed bound together.

Dea had beauty, Gwynplaine had sight. Each brought a dowry. They were more than coupled – they were paired: separated solely by the sacred interposition of innocence.

Though dream as Gwynplaine would, however, and absorb all meaner passions as he could in the contemplation of Dea and before the tribunal of conscience, he was a man. Fatal laws are not to be eluded. He underwent, like everything else in nature, the obscure fermentations willed by the Creator. At times, therefore, he looked at the women who were in the crowd, but he immediately felt that the look was a sin, and hastened to retire, repentant, into his own soul.

Let us add that he met with no encouragement. On the face of every woman who looked upon him he saw aversion antipathy, repugnance, and rejection. It was clear that no other than Dea was possible for him. This aided his repentance.

CHAPTER VIII.

NOT ONLY HAPPINESS, BUT PROSPERITY

What true things are told in stories! The burnt scar of the invisible fiend who has touched you is remorse for a wicked thought. In Gwynplaine evil thoughts never ripened, and he had therefore no remorse. Sometimes he felt regret.

Vague mists of conscience.

What was this?

Nothing.

Their happiness was complete – so complete that they were no longer even poor.

From 1680 to 1704 a great change had taken place.

It happened sometimes, in the year 1704, that as night fell on some little village on the coast, a great, heavy van, drawn by a pair of stout horses, made its entry. It was like the shell of a vessel reversed – the keel for a roof, the deck for a floor, placed on four wheels. The wheels were all of the same size, and high as wagon wheels. Wheels, pole, and van were all painted green, with a rhythmical gradation of shades, which ranged from bottle green for the wheels to apple green for the roofing. This green colour had succeeded in drawing attention to the carriage, which was known in all the fair grounds as The Green Box. The Green Box had but two windows, one at each extremity, and at the back a door with steps to let down. On the roof, from a tube painted green like the rest, smoke arose. This moving house was always varnished and washed afresh. In front, on a ledge fastened to the van, with the window for a door, behind the horses and by the side of an old man who held the reins and directed the team, two gipsy women, dressed as goddesses, sounded their trumpets. The astonishment with which the villagers regarded this machine was overwhelming.

This was the old establishment of Ursus, its proportions augmented by success, and improved from a wretched booth into a theatre. A kind of animal, between dog and wolf, was chained under the van. This was Homo. The old coachman who drove the horses was the philosopher himself.

Whence came this improvement from the miserable hut to the Olympic caravan?

From this – Gwynplaine had become famous.

It was with a correct scent of what would succeed amongst men that Ursus had said to Gwynplaine, —

"They made your fortune."

Ursus, it may be remembered, had made Gwynplaine his pupil. Unknown people had worked upon his face; he, on the other hand, had worked on his mind, and behind this well-executed mask he had placed all that he could of thought. So soon as the growth of the child had rendered him fitted for it, he had brought him out on the stage – that is, he had produced him in front of the van.

The effect of his appearance had been surprising. The passers-by were immediately struck with wonder. Never had anything been seen to be compared to this extraordinary mimic of laughter. They were ignorant how the miracle of infectious hilarity had been obtained. Some believed it to be natural, others declared it to be artificial, and as conjecture was added to reality, everywhere, at every cross-road on the journey, in all the grounds of fairs and fêtes, the crowd ran after Gwynplaine. Thanks to this great attraction, there had come into the poor purse of the wandering group, first a rain of farthings, then of heavy pennies, and finally of shillings. The curiosity of one place exhausted, they passed on to another. Rolling does not enrich a stone but it enriches a caravan; and year by year, from city to city, with the increased growth of Gwynplaine's person and of his ugliness, the fortune predicted by Ursus had come.