The Hunchback of Notre Dame (23 page)

So much so that to those who know that Quasimodo once existed, Notre-Dame is now deserted, inanimate, dead. They feel that something has gone from it. That immense body is empty; it is a skeleton; the spirit has left it, the abode remains, and that is all. It is like a skull; the sockets of the eyes are still there, but sight is gone.

CHAPTER IV

The Dog and His Master

T
here was, however, one human being whom Quasimodo excepted from his malice and hatred of mankind in general, and whom he loved as much as, perhaps more than, his cathedral: this was Claude Frollo.

This was very natural. Claude Frollo had taken him, adopted him, fed him, brought him up. While still a child, it was between Claude Frollo’s legs that he found shelter when dogs and boys barked at him and tormented him. Claude Frollo taught him to speak, to read, and to write. Claude Frollo even made him bell-ringer; and, to give the big bell in marriage to Quasimodo was like giving Juliet to Romeo.

Therefore Quasimodo’s gratitude was profound, passionate, boundless; and although the face of his adopted father was often clouded and severe, although his speech was usually brief, harsh, and imperative, this gratitude never for an instant failed him. In Quasimodo the archdeacon had the most submissive of slaves, the most docile of servants, the most watchful of guardians. When the poor bell-ringer became deaf, the two contrived a language of signs, mysterious and incomprehensible to every one else. Thus the archdeacon was the only human being with whom Quasimodo kept up any communication. He had relations with but two things in the world,—Notre-Dame and Claude Frollo.

There is nothing to which we can compare the archdeacon’s empire over the ringer or the ringer’s devotion to the archdeacon. One sign from Claude, and the idea that it would please him, would have been enough for Quasimodo to hurl himself from the top of the cathedral towers. It was wonderful to see so much physical strength brought to such rare development in Quasimodo, and blindly placed by him at the disposal of another. This was doubtless partly due to filial love, domestic affection; it was also due to the fascination exercised by one mind upon another. It was a poor, clumsy, awkward nature, with bowed head and suppliant eyes, before a profound and lofty, superior, and all-powerful intellect. Lastly, and above all, it was gratitude,—gratitude so pushed to its extremest limits that we know of nothing to which it may be compared. This virtue is not one of those which are to be found in the finest examples among men. Let us say therefore that Quasimodo loved the archdeacon as no dog, no horse, no elephant, ever loved its master.

CHAPTER V

More about Claude Frollo

I
n 1482 Quasimodo was about twenty years old, Claude Frollo about thirty-six. The 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 dreamy young philosopher who knew many things and was ignorant of many more. He was now an austere, grave, morose priest; a keeper of other men’s consciences; the archdeacon of Josas, second acolyte to the bishop, having charge of the two deaneries of Montlhéry and Châteaufort, and one hundred and seventy-four of the rural clergy. He was a gloomy and awe-inspiring personage, before whom choir-boys in alb and petticoat, the precentors, the monks of St. Augustine, and those clerks who officiated at the early service at Notre-Dame, trembled when he passed slowly by beneath the lofty arches of the choir, majestic, pensive, with folded arms, and head so bent upon his bosom that nothing of his face could be seen but the high bald forehead.

Now, Dom
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Claude Frollo had not given up either science or the education of his younger brother,—those two occupations of his life. But time had imparted a slight bitterness to these things once so sweet. “The best bacon in the world,” says Paul Diacre, “grows rancid at last.” Little Jehan Frollo, surnamed “du Moulin,” from the place where he was put to nurse, had not grown up in the path in which Claude would have led him. The big brother expected him to be a pious, docile, studious, honorable pupil. Now, the little brother, like those young trees which foil the gardener’s every effort, and turn obstinately towards the sun and air,—the little brother only grew and flourished, only put forth fine leafy and luxuriant branches, in the direction of idleness, ignorance, and debauchery. He was a perfect imp, utterly lawless, which made Dom Claude frown; but very shrewd and witty, which made the big brother smile. Claude had confided him to that same College of Torchi where he had passed his own early years in study and meditation; and it cost him many a pang that this sanctuary once so edified by the name of Frollo should now be scandalized by it. He sometimes read Jehan very long and very severe lectures on this text, but the latter bore them without wincing. After all, the young scamp had a good heart, as every comedy shows us is always the case. But the lecture over, he resumed his riotous ways with perfect tranquillity. Now it was a yellow beak (as newcomers at the University were called) whom he mauled for his entrance fee,—a precious tradition which has been carefully handed down to the present day. Now he headed a band of students who had fallen upon some tavern in classic style,
quasi classico excitati,
then beaten the landlord “with offensive cudgels,” and merrily sacked the house, even to staving in the casks of wine in the cellar; and then it was a fine report in Latin which the submonitor of Torchi brought ruefully to Dom Claude, with this melancholy marginal note:
“Rixa; prima causa vinum optimum potatum.”
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Lastly, it was reported—horrible to relate of a sixteen-year-old lad—that his excesses often took him even to the Rue de Glatigny.
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Owing to all this, Claude, saddened and discouraged in his human affections, threw himself with all the greater ardor into the arms of Science,—that lady who at least does not laugh in your face, and always repays you, albeit in coin that is sometimes rather hollow, for the attentions that you have bestowed on her. He therefore became more and more learned, and at the same time, as a natural consequence, more and more rigid as a priest, more and more melancholy as a man. With each of us there are certain par allelisms between our intellect, our morals, and our character, which are developed continuously, and only interrupted by great upheavals in our life.

Claude Frollo having traversed in his youth almost the entire circle of human knowledge, positive, external, and legitimate, was forced, unless he stopped
ubi defuit orbis,
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to go farther afield and seek other food for the insatiate activity of his mind. The antique symbol of the serpent biting its own tail is especially appropriate to science. It seemed that Claude Frollo had experienced this. Many worthy persons affirmed that having exhausted the
fas
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of human knowledge, he had ventured to penetrate into the
nefas.
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He had, so they said, successively tasted every apple on the tree of knowledge, and whether from hunger or disgust, had ended by biting into the forbidden fruit. He had taken his place by turns, as our readers have seen, at the conferences of the theologians of the Sorbonne, the assemblies of the philosophers at the image of Saint-Hilaire, at the disputes of the decretists at the image of Saint-Martin, at the meetings of the doctors at the holy-water font in Notre-Dame,
ad cupam Nostrœ-Dominœ.
All the permissible and approved meats which those four great kitchens called the four faculties could prepare and serve up to the understanding he had devoured, and satiety had ensued before his hunger was appeased. Then he had dug farther and deeper, beneath all this finite, material, limited science; he had possibly risked his soul, and had seated himself in the cavern at that mysterious table of the alchemists, astrologers, and hermetics, headed by Averroës, Guillaume de Paris, and Nicolas Flamel, in the Middle Ages, and prolonged in the East, by the light of the seven-branched candlestick, to Solomon, Pythagoras, and Zoroaster.

At least this is what people imagined, whether rightly or wrongly.

Certain it is that the archdeacon often visited the Cemetery of the Holy Innocents, where, to be sure, his father and mother were buried, with the other victims of the pest in 1466; but he seemed far less interested in the cross over their grave than in the strange characters carved upon the tomb of Nicolas Flamel and Claude Pernelle, which stood close by.

Certain it is that he was often seen walking slowly along the Rue des Lombards and furtively entering a small house at the corner of the Rue des Ecrivains and the Rue Marivault. This was the house which Nicolas Flamel built, where he died about 1417, and which, having remained empty ever since, was now beginning to fall into decay: so badly had the hermetics and alchemists of every nation injured the walls merely by writing their names upon them. Certain of the neighbors even declared that they had once seen, through a vent-hole, archdeacon Claude, digging, turning over, and spading the earth in those two cellars whose buttresses were scribbled all over with endless rhymes and hieroglyphics by Nicolas Flamel himself. It was supposed that Flamel had buried the philosopher’s stone in these cellars; and alchemists, for two centuries back, from Magistri down to Father Pacificus, never ceased delving at the soil, until the house, so severely rummaged and ransacked, ended by crumbling into dust beneath their feet.

Certain it is also that the archdeacon was seized with a singular passion for the symbolical doorway of Notre-Dame, that page of conjury written in stone by Bishop Guillaume de Paris, who was undoubtedly damned for having added so infernal a frontispiece to the holy poem perpetually sung by the rest of the structure. Archdeacon Claude also passed for having fathomed the mystery of the colossal figure of Saint Christopher, and that tall enigmatical statue then standing at the entrance to the square in front of the cathedral, which people called in derision, “Monsieur Legris.” But what every one might have observed, was the interminable hours which he often passed, sitting on the parapet of this same square, gazing at the carvings of the porch, sometimes studying the foolish virgins with their lamps turned upside down, sometimes the wise virgins with their lamps upright; at other times calculating the angle of vision of the crow to the left of the porch and gazing at a mysterious point inside the church where the philosopher’s stone must assuredly be hidden, if it be not in the cellar of Nicolas Flamel. It was, let us say in passing, a singular fate for the Church of Notre-Dame at this period to be so loved, in different degrees and with such devotion, by two beings so dissimilar as Claude and Quasimodo. Loved by the one, a sort of instinctive and savage half-man, for its beauty, for its stature, for the harmonies that proceeded from its magnificent mass; loved by the other, a man of scholarly and impassioned fancy, for its significance, for its myth, for its hidden meaning, for the symbolism scattered throughout the sculptures of its front, like the first text under the second in a palimpsest—in short, for the riddle which it forever puts to the intellect.

Certain it is, lastly, that the archdeacon had arranged for himself, in that one of the two towers which looks upon the Place de Grève, close beside the belfry a very secret little cell, where none might enter without his leave, not even the bishop, it was said. This cell, contrived in old times, had been almost at the very summit of the tower, among the crows’ nests, by Bishop Hugh of Besançon,
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who practiced sorcery there in his time. What this cell contained, no one knew; but from the shore of the Terrain there was often seen at night, through a small dormer-window at the back of the tower, a strange, red, intermittent light, appearing, disappearing, and reappearing at brief and regular intervals, and seeming to follow the blasts of a bellows, and to proceed rather from the flame of a fire than from the light of a candle. In the. darkness, at that height, it produced a singular effect; and the gossips would say, “There’s the archdeacon blowing again! Hell is sparkling up there!”

After all, there was no great proof of sorcery in all this; but still there was so much smoke that it might well be supposed there was a fire, and the archdeacon had quite a formidable fame. And yet we must say that Egyptian arts, necromancy, and magic, even of the whitest and most innocent kind, had no more relentless enemy, no more pitiless accuser than himself, before the officials of Notre-Dame. Whether this were genuine horror, or the game played by the robber who shouts, “Stop, thief!” it did not prevent the arch deacon from being considered by the wise heads of the chapter as a soul which had ventured into the outskirts of hell, as one lost in the dark caves of the Cabala,—groping in the obscurity of the occult sciences. Nor were the people deceived: with every one who had a grain of sense, Quasimodo passed for the devil, Claude Frollo for the sorcerer. It was plain that the bell-ringer was bound to serve the archdeacon for a given time, at the end of which he would carry off his soul by way of payment. The archdeacon was therefore, in spite of the extreme austerity of his life, in very bad repute with pious people; and there was no devout nose so inexperienced as not to smell in him the magician.

And if, as he grew old, there were voids in his science, there were others in his heart. At least, so one was led to believe on looking at that face in which his soul never shone forth save through a dark cloud. Whence came that broad bald brow, that head forever bowed, that breast forever heaved by sighs? What secret thought made his lips smile so bitterly at the very moment that his frowning brows met like two bulls about to tussle? Why were his few remaining hairs already grey? What was that inward fire which sometimes broke forth in his eye to such a degree that it looked like a hole pierced in the wall of a furnace?

These signs of intense moral preoccupation had acquired a high pitch of intensity at the very time of this story. More than once a choir-boy had taken to his heels in alarm on finding him alone in the church, so strange and wild was his look. More than once, in the choir, during divine service, his neighbor in the stalls had heard him mingle unintelligible parentheses with the church music. More than once the laundress of the Terrain, employed “to wash the chapter,” had remarked, not without terror, marks of nails and clinched fingers in the surplice of the archdeacon of Josas.

In other respects he redoubled his severity, and had never been more exemplary. From disposition as well as by profession he had always held himself aloof from women; he seemed now to hate them more than ever. The mere rustle of a silk petticoat made him pull his hood over his eyes. He was so jealous of his austerity and reserve upon this point that when Madame de Beaujeu, daughter of the king, came, in the month of December, 1481, to visit the convent of Notre-Dame, he gravely opposed her entrance, reminding the bishop of that statute in the Black Book, dated on the eve of St. Bartholomew, 1334, which forbids all access to the cloister to every woman “whatsoever, old or young, mistress or maid;” upon which the bishop was constrained to quote to him the ordinance of the legate Odo, which excepts certain great ladies,
“aliquœ magnates mulieres, quœ sine scandalo vitari non possunt.”
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And the archdeacon still protested, objecting that the legate’s decree, which went back to 1207, antedated the Black Book by one hundred and twenty-seven years, and was consequently annulled by it; and he refused to appear before the princess.

It was moreover remarked that his horror of the gipsies seemed to have increased for some time past. He had solicited from the bishop an edict expressly forbidding the tribe from coming to dance and play the tambourine in the square before the cathedral; and he had also searched the musty official papers, to collect all cases of witches and wizards condemned to be burned or hanged for complicity in witchcraft with goats, swine, or rams.