Part 29

To such an extent was this disease that for those who know that Quasimodo has existed, Notre-Dame is to-day deserted, inanimate, dead. One feels that something has disappeared from it. That immense body is empty; it is a skeleton; the spirit has quitted it, one sees its place and that is all. It is like a skull which still has holes for the eyes, but no longer sight. CHAPTER IV. THE DOG AND HIS MASTER. Nevertheless, there was one human creature whom Quasimodo excepted from his malice and from his hatred for others, and whom he loved even more, perhaps, than his cathedral: this was Claude Frollo. The matter was simple; Claude Frollo had taken him in, had adopted him, had nourished him, had reared him. When a little lad, it was between Claude Frollo’s legs that he was accustomed to seek refuge, when the dogs and the children barked after him. Claude Frollo had taught him to talk, to read, to write. Claude Frollo had finally made him the bellringer. Now, to give the big bell in marriage to Quasimodo was to give Juliet to Romeo. Hence Quasimodo’s gratitude was profound, passionate, boundless; and although the visage of his adopted father was often clouded or severe, although his speech was habitually curt, harsh, imperious, that gratitude never wavered for a single moment. The archdeacon had in Quasimodo the most submissive slave, the most docile lackey, the most vigilant of dogs. When the poor bellringer became deaf, there had been established between him and Claude Frollo, a language of signs, mysterious and understood by themselves alone. In this manner the archdeacon was the sole human being with whom Quasimodo had preserved communication. He was in sympathy with but two things in this world: Notre-Dame and Claude Frollo. There is nothing which can be compared with the empire of the archdeacon over the bellringer; with the attachment of the bellringer for the archdeacon. A sign from Claude and the idea of giving him pleasure would have sufficed to make Quasimodo hurl himself headlong from the summit of Notre-Dame. It was a remarkable thing—all that physical strength which had reached in Quasimodo such an extraordinary development, and which was placed by him blindly at the disposition of another. There was in it, no doubt, filial devotion, domestic attachment; there was also the fascination of one spirit by another spirit. It was a poor, awkward, and clumsy organization, which stood with lowered head and supplicating eyes before a lofty and profound, a powerful and superior intellect. Lastly, and above all, it was gratitude. Gratitude so pushed to its extremest limit, that we do not know to what to compare it. This virtue is not one of those of which the finest examples are to be met with among men. We will say then, that Quasimodo loved the archdeacon as never a dog, never a horse, never an elephant loved his master. CHAPTER V. MORE ABOUT CLAUDE FROLLO. In 1482, Quasimodo was about twenty years of age; Claude Frollo, about thirty-six. One had grown up, the other had grown old. Claude Frollo was no longer the simple scholar of the college of Torchi, the tender protector of a little child, the young and dreamy philosopher who knew many things and was ignorant of many. He was a priest, austere, grave, morose; one charged with souls; monsieur the archdeacon of Josas, the bishop’s second acolyte, having charge of the two deaneries of Montlhéry, and Châteaufort, and one hundred and seventy-four country curacies. He was an imposing and sombre personage, before whom the choir boys in alb and in jacket trembled, as well as the machicots[25], and the brothers of Saint-Augustine and the matutinal clerks of Notre-Dame, when he passed slowly beneath the lofty arches of the choir, majestic, thoughtful, with arms folded and his head so bent upon his breast that all one saw of his face was his large, bald brow. Dom Claude Frollo had, however, abandoned neither science nor the education of his young brother, those two occupations of his life. But as time went on, some bitterness had been mingled with these things which were so sweet. In the long run, says Paul Diacre, the best lard turns rancid. Little Jehan Frollo, surnamed (_du Moulin_) “of the Mill” because of the place where he had been reared, had not grown up in the direction which Claude would have liked to impose upon him. The big brother counted upon a pious, docile, learned, and honorable pupil. But the little brother, like those young trees which deceive the gardener’s hopes and turn obstinately to the quarter whence they receive sun and air, the little brother did not grow and did not multiply, but only put forth fine bushy and luxuriant branches on the side of laziness, ignorance, and debauchery. He was a regular devil, and a very disorderly one, who made Dom Claude scowl; but very droll and very subtle, which made the big brother smile. Claude had confided him to that same college of Torchi where he had passed his early years in study and meditation; and it was a grief to him that this sanctuary, formerly edified by the name of Frollo, should to-day be scandalized by it. He sometimes preached Jehan very long and severe sermons, which the latter intrepidly endured. After all, the young scapegrace had a good heart, as can be seen in all comedies. But the sermon over, he none the less tranquilly resumed his course of seditions and enormities. Now it was a _béjaune_ or yellow beak (as they called the new arrivals at the university), whom he had been mauling by way of welcome; a precious tradition which has been carefully preserved to our own day. Again, he had set in movement a band of scholars, who had flung themselves upon a wine-shop in classic fashion, _quasi classico excitati_, had then beaten the tavern-keeper “with offensive cudgels,” and joyously pillaged the tavern, even to smashing in the hogsheads of wine in the cellar. And then it was a fine report in Latin, which the sub-monitor of Torchi carried piteously to Dom Claude with this dolorous marginal comment,—_Rixa; prima causa vinum optimum potatum_. Finally, it was said, a thing quite horrible in a boy of sixteen, that his debauchery often extended as far as the Rue de Glatigny. Claude, saddened and discouraged in his human affections, by all this, had flung himself eagerly into the arms of learning, that sister which, at least does not laugh in your face, and which always pays you, though in money that is sometimes a little hollow, for the attention which you have paid to her. Hence, he became more and more learned, and, at the same time, as a natural consequence, more and more rigid as a priest, more and more sad as a man. There are for each of us several parallelisms between our intelligence, our habits, and our character, which develop without a break, and break only in the great disturbances of life. As Claude Frollo had passed through nearly the entire circle of human learning—positive, exterior, and permissible—since his youth, he was obliged, unless he came to a halt, _ubi defuit orbis_, to proceed further and seek other aliments for the insatiable activity of his intelligence. The antique symbol of the serpent biting its tail is, above all, applicable to science. It would appear that Claude Frollo had experienced this. Many grave persons affirm that, after having exhausted the _fas_ of human learning, he had dared to penetrate into the _nefas_. He had, they said, tasted in succession all the apples of the tree of knowledge, and, whether from hunger or disgust, had ended by tasting the forbidden fruit. He had taken his place by turns, as the reader has seen, in the conferences of the theologians in Sorbonne,—in the assemblies of the doctors of art, after the manner of Saint-Hilaire,—in the disputes of the decretalists, after the manner of Saint-Martin,—in the congregations of physicians at the holy water font of Notre-Dame, _ad cupam Nostræ-Dominæ_. All the dishes permitted and approved, which those four great kitchens called the four faculties could elaborate and serve to the understanding, he had devoured, and had been satiated with them before his hunger was appeased. Then he had penetrated further, lower, beneath all that finished, material, limited knowledge; he had, perhaps, risked his soul, and had seated himself in the cavern at that mysterious table of the alchemists, of the astrologers, of the hermetics, of which Averroès, Guillaume de Paris, and Nicolas Flamel hold the end in the Middle Ages; and which extends in the East, by the light of the seven-branched candlestick, to Solomon, Pythagoras, and Zoroaster. That is, at least, what was supposed, whether rightly or not. It is certain that the archdeacon often visited the cemetery of the Saints-Innocents, where, it is true, his father and mother had been buried, with other victims of the plague of 1466; but that he appeared far less devout before the cross of their grave than before the strange figures with which the tomb of Nicolas Flamel and Claude Pernelle, erected just beside it, was loaded. It is certain that he had frequently been seen to pass along the Rue des Lombards, and furtively enter a little house which formed the corner of the Rue des Ecrivans and the Rue Marivault. It was the house which Nicolas Flamel had built, where he had died about 1417, and which, constantly deserted since that time, had already begun to fall in ruins,—so greatly had the hermetics and the alchemists of all countries wasted away the walls, merely by carving their names upon them. Some neighbors even affirm that they had once seen, through an air-hole, Archdeacon Claude excavating, turning over, digging up the earth in the two cellars, whose supports had been daubed with numberless couplets and hieroglyphics by Nicolas Flamel himself. It was supposed that Flamel had buried the philosopher’s stone in the cellar; and the alchemists, for the space of two centuries, from Magistri to Father Pacifique, never ceased to worry the soil until the house, so cruelly ransacked and turned over, ended by falling into dust beneath their feet. Again, it is certain that the archdeacon had been seized with a singular passion for the symbolical door of Notre-Dame, that page of a conjuring book written in stone, by Bishop Guillaume de Paris, who has, no doubt, been damned for having affixed so infernal a frontispiece to the sacred poem chanted by the rest of the edifice. Archdeacon Claude had the credit also of having fathomed the mystery of the colossus of Saint Christopher, and of that lofty, enigmatical statue which then stood at the entrance of the vestibule, and which the people, in derision, called “Monsieur Legris.” But, what every one might have noticed was the interminable hours which he often employed, seated upon the parapet of the area in front of the church, in contemplating the sculptures of the front; examining now the foolish virgins with their lamps reversed, now the wise virgins with their lamps upright; again, calculating the angle of vision of that raven which belongs to the left front, and which is looking at a mysterious point inside the church, where is concealed the philosopher’s stone, if it be not in the cellar of Nicolas Flamel.