Hugo Strange Quotes

You ask me what forces me to speak? a strange thing; my conscience.

Let us say in passing, to be blind and to be loved, is in fact--on this earth where nothing is complete--one of the most strangely exquisite forms of happiness. To have continually at your side a woman, a girl, a sister, a charming being, who is there because you need her, and because she cannot do without you, to know you are indispensable to someone necessary to you, to be able at all times to measure her affection by the degree of the presence that she gives you, and to say to yourself: She dedicates all her time to me, because I possess her whole love; to see the thought if not the face; to be sure of the fidelity of one being in a total eclipse of the world; to imagine the rustling of her dress as the rustling of wings; to hear her moving to and fro, going out, coming in, talking, singing, to think that you are the cause of those steps, those words, that song; to show your personal attraction at every moment; to feel even more powerful as your infirmity increases; to become in darkness, and by reason of darkness, the star around which this angel gravitates; few joys can equal that. The supreme happiness of life is the conviction that we are loved; loved for ourselves--say rather, loved in spite of ourselves; the conviction the blind have. In their calamity, to be served is to be caressed. Are they deprived of anything? No. Light is not lost where love enters. And what a love! A love wholly founded in purity. There is no blindness where there is certainty.

He was Antinous, wild. You would have said, seeing the thoughtful reflection of his eye, that he had already, in some preceding existence, been through the revolutionary apocalypse. He knew its tradition like an eyewitness. He knew every little detail of that great thing. A pontifical and warrior nature, strange in a youth. He was officiating and militant; from the immediate point of view, a soldier of democracy; above the movement of the time, a priest of the ideal.

Marius and Cosette did not ask where this would lead them. They looked at themselves as arrived. It is a strange pretension for men to ask that love should lead them somewhere.

This light of history is pitiless; it has a strange and divine quality that, luminous as it is, and precisely because it is luminous, often casts a shadow just where we saw a radiance; out of the same man it makes two different phantoms, and the one attacks and punishes the other, the darkness of the despot struggles with the splendor of the captain. Hence a truer measure in the final judgment of the nations. Babylon violated diminishes Alexander; Rome enslaved diminishes Caesar; massacred Jerusalem diminishes Titus. Tyranny follows the tyrant. Woe to the man who leaves behind a shadow that bears his form.

A strange thing has happened, do you know? I am in darkness. There is a person who, departing, took away the sun.

Clearly, he had his own strange way of judging things. I suspect he acquired it from the Gospels.

He sleeps. Although his fate was very strange, he lived. He died when he had no longer his angel. The thing came to pass simply, of itself, as the night comes when day is gone.

As we see, he had a strange and peculiar way of judging things. I suspect that he acquired it from the Gospel.

An army is a strange contrivance in which power is the sum of a vast total of impotence.

You ask me what forces me to speak? a strange thing; my conscience. . . . You ask why I speak? I am neither informed against, nor pursued, nor hunted, say you. Yes! I am informed against! yes! I am pursued! yes! I am hunted! By whom? by myself. It is I myself who bar the way before myself, and I drag myself, and I urge myself, and I check myself and I exert myself, and when one holds himself he is well held.

The unforeseen, that strange, haughty power which plays with man, had seized Gauvain and held him fast.

He had but one consolation, that she had loved him, that her eyes had told him so, that although she did not know his name she knew his heart, and that perhaps, wherever she now was, in whatever undiscoverable place, she loved him still. Perhaps she even thought of him constantly as he did of her. Sometimes, in those unaccountable moments known to every lover, when the heart feels a strange stirring of delight although there is not cause for anything but grief, he reflected: 'It is her own thoughts that are reaching me!... And perhaps my thoughts are reaching her!' Fancies such as these, which an instant later he brushed aside, nevertheless sufficed to kindle a glow in him which was something near to hope.

There is a sacred horror about everything grand. It is easy to admire mediocrity and hills; but whatever is too lofty, a genius as well as a mountain, an assembly as well as a masterpiece, seen too near, is appalling. Every summit seems an exaggeration. Climbing wearies. The steepnesses take away one's breath; we slip on the slopes, we are hurt by the sharp points which are its beauty; the foaming torrents betray the precipices, clouds hide the mountain tops; mounting is full of terror, as well as a fall. Hence, there is more dismay than admiration. People have a strange feeling of aversion to anything grand. They see abysses, they do not see sublimity; they see the monster, they do not see the prodigy.

Then overwhelmed by the sense of that unknown infinity, like one bewildered by a strange persecution, confronting the shadows of night, in the presence of that impenetrable darkness, in the midst of the murmur of the waves, the swell, the foam, the breeze, under the clouds, under that vast diffusion of force, under that mysterious firmament of wings, of stars, of gulfs, having around him and beneath him the ocean above him the constellations, under the great unfathomable deep, he sank, gave up the struggle, lay down upon the rock, his face towards the stars, humble, and uplifting his joined hands towards the terrible depths, he cried aloud, "Have mercy.

Daydream, which is to thought as the nebula is to the star, borders on sleep, and is concerned with it as its frontier. An atmosphere inhabited by living transparencies: there's a beginning of the unknown. But beyond it the Possible opens out, immense. Other beings, other facts, are there. No supernaturalism, only the occult continuation of infinite nature. . . . Sleep is in contact with the Possible, which we also call the improbable. The world of the night is a world. Night, as night, is a universe. . . . The dark things of the unknown world become neighbors of man, whether by true communication or by a visionary enlargement of the distances of the abyss . . . and the sleeper, not quite seeing, not quite unconscious, glimpses the strange animalities, weird vegetations, terrible or radiant pallors, ghosts, masks, figures, hydras, confusions, moonless moonlights, obscure unmakings of miracle, growths and vanishings within a murky depth, shapes floating in shadow, the whole mystery which we call Dreaming, and which is nothing other than the approach of an invisible reality. The dream is the aquarium of Night.

Then she looked at Marius, put on a strange expression and said to him, “Do you know, Monsieur Marius, you’re a very pretty boy?

Let us remark by the way, that to be blind and to be loved, is, in fact, one of the most strangely exquisite forms of happiness upon this earth, where nothing is complete.

one of those men who had become curiosities to be viewed, simply because they have lived a long time, and who are strange because they formerly resembled everybody, and now resemble nobody.

Conscience is a strange thing...No matter how great the happiness around me, my soul would have been in darkness. The circumstances of happiness are not enough, there must also be peace of mind.

There has come into fashion a strange and easy manner of suppressing the revelations of history, of invalidating the commentaries of philosophy, of eliding all embarrassing facts and all gloomy questions.

At another time, on receiving a notification of the decease of a gentleman of the country-side, wherein not only the dignities of the dead man, but also the feudal and noble qualifications of all his relatives, spread over an entire page: "What a stout back Death has!" he exclaimed. "What a strange burden of titles is cheerfully imposed on him, and how much wit must men have, in order thus to press the tomb into the service of vanity!

The words passive obedience indicate this. An army is a strange masterpiece of combination where force results from an enormous sum of impotence. Thus is war, made by humanity against humanity, despite humanity, explained.

Poor old Jean Valjean, of course, loved Cosette only as a father; but, as we noted earlier, into this fatherly love his lonely single status in life had introduced every other kind of love; he loved Cosette as his daughter, and he loved her as his mother, and he loved her as his sister; and, as he had never had either a lover or a wife, as nature is a creditor that does not accept nonpayment, that particular feeling, too, the most indestructible of all, had thrown itself in with the rest, vague, ignorant, heavenly, angelic, divine; less a feeling than an instinct, less an instinct than an attraction, imperceptible and invisible but real; and love, truly called, lay in his enormous tenderness for Cosette the way a vein of gold lies in the mountain, dark and virginal. We should bear in mind that state of the heart that we have already mentioned. Marriage between them was out of the question, even that of souls; and yet it is certain that their destinies had joined together as one. Except for Cosette, that is, except for a child, Jean Valjean had never, in all his long life, known anything about love. Serial passions and love affairs had not laid those successive shades of green over him, fresh green on top of dark green, that you notice on foliage that has come through winter and on men that have passed their fifties. In short, and we have insisted on this more than once, this whole inner fusion, this whole set, the result of which was lofty virtue, had wound up making Jean Valjean a father for Cosette. A strange father, forged out of the grandfather, son, brother, and husband that were all in Jean Valjean; a father in whom there was even a mother; a father who loved Cosette and worshipped her, and for whom that child was light, was home, was his homeland, was paradise.

As we have seen, prayer, celebration of the religious offices, alms, consoling the afflicted, the cultivation of a little piece of ground, fraternity, frugality, hospitality, self-sacrifice, confidence, study, and work, filled up each day of his life. Filled up is exactly the phrase; and in fact, the Bishop's day was full to the brim with good thoughts, good words, and good actions. Yet it was not complete if cold or rainy weather prevented him from passing an hour or two in the evening, when the two women had retired, in his garden before going to sleep. It seemed as though it were a sort of rite with him, to prepare himself for sleep by meditating in the presence of the great spectacle of the starry firmament. Sometimes late at night, if the two women were awake, they would hear him slowly walking the paths. He was out there alone with himself, composed, tranquil, adoring, comparing the serenity of his heart with the serenity of the skies, moved in the darkness by the visible splendors of the constellations, and the invisible splendor of God, opening his soul to the thoughts that fall from the Unknown. In such moments, offering up his heart at the hour when the flowers of night emit their perfume, lit like a lamp in the center of the starry night, expanding his soul in ecstasy in the midst of creation’s universal radiance, perhaps he could not have told what was happening in his own mind; he felt something depart from him, and something descend upon him; mysterious exchanges of the depths of the soul with the depths of the universe. He contemplated the grandeur, and the presence of God; the eternity of the future, that strange mystery; the eternity of the past, a stranger mystery; all the infinities hidden deep in every direction; and, without trying to comprehend the incomprehensible, he saw it. He did not study God; he was dazzled by Him. He reflected upon the magnificent union of atoms, which give visible forms to Nature, revealing forces by recognizing them, creating individualities in unity, proportions in extension, the innumerable in the infinite, and through light producing beauty. These unions are forming and dissolving continually; from which come life and death. He would sit on a wooden bench leaning against a decrepit trellis and look at the stars through the irregular outlines of his fruit trees. This quarter of an acre of ground, so sparingly planted, so cluttered with shed and ruins, was dear to him and satisfied him. What more was needed by this old man, who divided the leisure hours of his life, where he had so little leisure, between gardening in the day time, and contemplation at night? Was this narrow enclosure, with the sky for a background not space enough for him to adore God in his most beautiful, most sublime works? Indeed, is that not everything? What more do you need? A little garden to walk in, and immensity to reflect on. At his feet something to cultivate and gather; above his head something to study and meditate on; a few flowers on earth and all the stars in the sky.

The Grave and The Rose The Grave said to the Rose, "What of the dews of dawn, Love's flower, what end is theirs?" "And what of spirits flown, The souls whereon doth close The tomb's mouth unawares?" The Rose said to the Grave. The Rose said, "In the shade From the dawn's tears is made A perfume faint and strange, Amber and honey sweet." "And all the spirits fleet Do suffer a sky-change, More strangely than the dew, To God's own angels new," The Grave said to the Rose

Jean Valjean’s repeated, obstinate attempts to escape are enough to prove the strange effect of the law on a human soul.

If you are really strange you are always in enemy territory, and your constant concern is survival.

He sleeps. Although his fate was very strange, he lived. He died when he had no longer his angel. The thing came to pass simply, of itself, as the night comes when day is gone.]

The Romantic writers discovered a new beauty in the irregular, a strange charm even in ugliness.

He sleeps. Although his fate was very strange, He lived. He died when he had no longer his angel. The thing came to pass simply, of itself, As the night comes when day is gone. a

It wouldn't be strange that there had been civilization on Mars, but once capitalism got there it would finish the planet

The human body might well be regarded as a mere simulacrum; but it envelopes our reality, it darkens our light, and broadens the shadow in which we live. The soul is the reality of our existence. Strictly speaking, the human visage is a mask. The true man is that which exists under what is called man. If that being, which thus exists sheltered and secreted behind that illusion which we call the flesh, could be approached, more than one strange revelation would be made. The vulgar error is to mistake the outward husk for the living spirit.

One day the air was mild, the Luxembourg was flooded with sun and shade, the sky was as pure as if angels had rinsed it that morning, the sparrows were twittering deep in the chestnut trees, Marius had opened his whole soul to nature, he was not thinking anything, he lived and breathed, he passed close by the bench, the young girl glanced up at him and their eyes met. What was there this time in the young girl’s gaze? Marius could not have said. It was nothing and everything. It was a strange lightning flash. She dropped her gaze and he went on his way.

Darkness makes the brain giddy. Man needs light. Whoever plunges into the opposite of day feels his heart chilled. When the eye sees blackness, the mind sees trouble. In an eclipse, in night, in the sooty darkness, there is an anxiety even to the strongest. Nobody walks alone at night in the forest without trembling. Darkness and trees, two formidable depths - a reality of chimeras appears in the indistinct distance. The Inconceivable outlines itself a few steps from you with a spectral clearness. You see floating in space or in your brain something strangely vague and unseizable as the dreams of sleeping flowers. There are fierce phantoms in the horizon. You breathe in the odours of the great black void. You are afraid, and tempted to look behind you. The hollowness of night, the haggardness of all things, the silent profiles that fade away as you advance, the obscure dishevelments, angry clumps, livid pools, the gloomy reflected in the funeral, the sepulchral immensity of silence, the possible unknown beings, the swaying of mysterious branches, the frightful twistings of the trees, long spires of shivering grass - against all this you have no defence. There is no bravery which does not shudder and feel the nearness of anguish. You feel something hideous as if the soul were amalgamating with the shadow. This penetration of the darkness is inexperessibly dismal for a child. Forests are apocalypses; and the beating of the wings of a little soul makes an agonising sound under their monstrous vault.

Marius and Cosette never asked themselves whither this was to lead them. They considered that they had already arrived. It is a strange claim on man's part to wish that love should lead to something.

This clarity, history, is unforgiving. What is strange about it is that, though it brings light, and precisely because it brings light, it often casts a shadow in the places where brightness used to be seen

In front marched Egypt. The Duke of Egypt at their head, on horseback, with his counts on foot, holding his bridle and stirrups; behind them the Egyptians, men and women, in any order, with their young children yelling on their shoulders; all of them, duke, counts, common people, in rags and tinsel. Then came the kingdom of the argot, that is to say, every thief in France, graded in order of rank, the lowest going in front. Thus there filed past in column of four, in the various insignia of their grades in this strange academy, the majority crippled, some of them lame, others with only one arm, the upright men, the counterfeit cranks, the rufflers, the kinchincoves, the Abraham-men, the fraters, the dommerars, the trulls, the whipjacks, the prygges, the drawlatches, the robardesmen, the clapper-dogens; an enumeration to weary Homer.

Let us remark by the way, that to be blind and to be loved, is, in fact, one of the most strangely exquisite forms of happiness upon this earth, where nothing is complete. To have continually at one's side a woman, a daughter, a sister, a charming being, who is there because you need her and because she cannot do without you; to know that we are indispensable to a person who is necessary to us; to be able to incessantly measure one's affection by the amount of her presence which she bestows on us, and to say to ourselves, "Since she consecrates the whole of her time to me, it is because I possess the whole of her heart"; to behold her thought in lieu of her face; to be able to verify the fidelity of one being amid the eclipse of the world; to regard the rustle of a gown as the sound of wings; to hear her come and go, retire, speak, return, sing, and to think that one is the centre of these steps, of this speech; to manifest at each instant one's personal attraction; to feel one's self all the more powerful because of one's infirmity; to become in one's obscurity, and through one's obscurity, the star around which this angel gravitates,—few felicities equal this. The supreme happiness of life consists in the conviction that one is loved; loved for one's own sake—let us say rather, loved in spite of one's self; this conviction the blind man possesses. To be served in distress is to be caressed. Does he lack anything? No. One does not lose the sight when one has love. And what love! A love wholly constituted of virtue! There is no blindness where there is certainty. Soul seeks soul, gropingly, and finds it. And this soul, found and tested, is a woman. A hand sustains you; it is hers: a mouth lightly touches your brow; it is her mouth: you hear a breath very near you; it is hers. To have everything of her, from her worship to her pity, never to be left, to have that sweet weakness aiding you, to lean upon that immovable reed, to touch Providence with one's hands, and to be able to take it in one's arms,—God made tangible,—what bliss! The heart, that obscure, celestial flower, undergoes a mysterious blossoming. One would not exchange that shadow for all brightness! The angel soul is there, uninterruptedly there; if she departs, it is but to return again; she vanishes like a dream, and reappears like reality. One feels warmth approaching, and behold! she is there. One overflows with serenity, with gayety, with ecstasy; one is a radiance amid the night. And there are a thousand little cares. Nothings, which are enormous in that void. The most ineffable accents of the feminine voice employed to lull you, and supplying the vanished universe to you. One is caressed with the soul. One sees nothing, but one feels that one is adored. It is a paradise of shadows.

I caution against communication because once language exist only to convey information, it is dying. In news articles the relation of the words to the subject is a strong one. The relation of the words to the writer is weak. (Since the majority of your reading has been newspapers, you are used to seeing language function this way). When you write a poem these relations must reverse themselves: The relation of the word to the subject must weaken – the relation of the words to the writer (you) must take on strength. This is probably the hardest thing about writing poems In a poem you make something up, say for example a town, but an imagined town is at least as real as an actual town. If it isn’t you may be in the wrong business. Our triggering subjects, like our words, come from obsessions we must submit to, whatever the social cost. It can be hard. It can be worse 40 years from now if you feel you could have done it and didn’t. RICHARD HUGO Public versus private poets: With public poets the intellectual and emotional contents of the words are the same for the reader as for the writer. With the private poet, the words, at least certain key words, mean something to the poet they don’t mean to the reader. A sensitive reader perceives this relation of poet to word and in a way that relation – the strange way the poet emotionally possesses his vocabulary – is one of the mysteries and preservative forces of the art. If you are a private poet, then your vocabulary is limited by your obsessions. In fact, most poets write the same poem over and over. (Wallace Stevens was honest enough not to try to hide it. Frost’s statement that he tried to make every poem as different as possible from the last one is a way of saying that he knew it couldn’t be).

The time for it has come, and it would indeed be strange if, in the present age, liberty, like light, should penetrate everywhere, except into that one place where freedom finds its most natural realm - in the world of ideas.

I waited for the moment when he would resume his task of blood. The position was a strange one: he had already tried to kill me and failed, to prove that he was white; and now he was going to murder me to show that he was black.

Hugo felt the world was hostile to his writing, he felt not only all its human inhabitants but its noises and diversions and ordinary clutter were linked against him, maliciously, purposefully, diabolically thwarting and maiming him and keeping him from his work. And I, whose business it was to throw myself between him and the world, was failing to do so, by choice perhaps as much as ineptitude for the job. I did not believe in him. I had not understood how it would be necessary to believe in him. I believed that he was clever and talented, whatever that might mean, but I was not sure he would turn out to be a writer. He did not have the authority I thought a writer should have. He was too nervous, too touchy with everybody, too much of a showoff. I believed that writers were calm, sad people, knowing too much. I believed that there was a difference about them, some hard and shining, rare intimidating quality they had from the beginning, and Hugo didn’t have it. I thought that someday he would recognize this. Meanwhile, he lived in a world whose rewards and punishments were as strange, as hidden from me, as if he had been a lunatic.

It is our conviction that if souls were visible to the eyes, we should be able to see distinctly that strange thing that each one individual of the human race corresponds to some one of the species of the animal creation; and we could easily recognize this truth, hardly perceived by the thinker, that from the oyster to the eagle, from the pig to the tiger, all animals exist in man, and that each one of them is in a man. Sometimes even several of them at a time.

Marius made a movement. 'Oh, don't go!' she said. 'It won't be long.' She was sitting almost upright, but her voice was very low and broken by hiccoughs. At moments she struggled for breath. Raising her face as near as she could to Marius', she said, with a strange expression: 'Look, I can't cheat you. I have a letter for you in my pocket. I've had it since yesterday. I was asked to post it, but I didn't. I didn't want you to get it. But you might be angry with me when we meet again. Because we shall all meet again, shan't we? Take your letter.' With a convulsive movement she seized Marius' hand with her own injured one, but without seeming to feel the pain, and guided it to her pocket. 'Take it,' she said. Marius took out the letter, and she made a little gesture of satisfaction and acceptance. 'Now you must promise me something for my trouble...' She paused. 'What?' asked Marius. 'Do you promise?' 'Yes, I promise.' 'You must kiss me on the forehead after I'm dead...I shall know.' She let her head fall back on his knees; her lids fluttered, and then she was motionless. He thought that the sad soul had left her. But then, when he thought it was all over, she slowly opened her eyes that were now deep with the shadow of death, and said in a voice so sweet that it seemed already to come from another world: 'You know, Monsieur Marius, I think I was a little bit in love with you.' She tried to smile, and died.

I switched to English, not wanting to speak Spanish anymore, not liking how strange it sounded coming out of my own mouth. “I’m Cuban,” I said to her. “I’ve spoken Spanish my entire life.” That wasn’t true, though. I hadn’t spoken it in years.

Darks drifts covered the horizon. A strange shadow approaching nearer and nearer, was spreading little by little over men, over things, over ideas; a shadow which came from indignations and from systems. All that had been hurriedly stifled was stirring and fermenting. Sometimes the conscious of the honest man caught its breath, there was so much confusion in that air in which sophisms were mingled with truths. Minds trembled in the social anxiety like leaves at the approach of the storm. The electric tension was so great that at certain moments any chance-comer, thought unknown, flashed out. Then the twilight darkness fell again. At intervals, deep and sullen mutterings enabled men to judge of the amount of lightning in the cloud.

Strange to say, at that epoch, people still imagined that a wedding was a private and social festival, that a patriarchal banquet does not spoil a domestic solemnity, that gayety, even in excess, provided it be honest, and decent, does happiness no harm, and that, in short, it is a good and a venerable thing that the fusion of these two destinies whence a family is destined to spring, should begin at home, and that the household should thenceforth have its nuptial chamber as its witness. And

The obstinacy of antiquated institutions in perpetuating themselves resembles the stubbornness of the rancid perfume which should claim our hair, the pretensions of the spoiled fish which should persist in being eaten, the persecution of the child's garment which should insist on clothing the man, the tenderness of corpses which should return to embrace the living. "Ingrates!" says the garment, "I protected you in inclement weather. Why will you have nothing to do with me?" "I have just come from the deep sea," says the fish. "I have been a rose," says the perfume. "I have loved you," says the corpse. "I have civilized you," says the convent. To this there is but one reply: "In former days." To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, – this seems strange. Still, there are theorists who hold such theories. These theorists, who are in other respects people of intelligence, have a very simple process; they apply to the past a glazing which they call social order, divine right, morality, family, the respect of elders, antique authority, sacred tradition, legitimacy, religion; and they go about shouting, "Look! take this, honest people." This logic was known to the ancients. The soothsayers practise it. They rubbed a black heifer over with chalk, and said, "She is white, Bos cretatus." As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it. Superstitions, bigotries, affected devotion, prejudices, those forms all forms as they are, are tenacious of life; they have teeth and nails in their smoke, and they must be clasped close, body to body, and war must be made on them, and that without truce; for it is one of the fatalities of humanity to be condemned to eternal combat with phantoms. It is difficult to seize darkness by the throat, and to hurl it to the earth.

As soon as he touched the pavement, as soon as he felt out of danger, he was no longer tired, or cold, or trembling. The terrible things he had been through vanished like smoke, all that strange and ferocious intelligence reawakened, found itself free, up and ready to go.

Night-time, regarded as a separate sphere of creation, is a universe in itself. The material nature of man, upon which philosophers tell us that a column of air forty-five miles in height continually presses, is wearied out at night, sinks into lassitude, lies down, and finds repose. The eyes of the flesh are closed; but in that drooping head, less inactive than is supposed, other eyes are opened. The unknown reveals itself. The shadowy existences of the invisible world become more akin to man; whether it be that there is a real communication, or whether things far off in the unfathomable abyss are mysteriously brought nearer, it seems as if the impalpable creatures inhabiting space come then to contemplate our natures, curious to comprehend the denizens of the earth. Some phantom creation ascends or descends to walk beside us in the dim twilight: some existence altogether different from our own, composed partly of human consciousness, partly of something else, quits his fellows and returns again, after presenting himself for a moment to our inward sight; and the sleeper, not wholly slumbering, nor yet entirely conscious, beholds around him strange manifestations of life—pale spectres, terrible or smiling, dismal phantoms, uncouth masks, unknown faces, hydra-headed monsters, undefined shapes, reflections of moonlight where there is no moon, vague fragments of monstrous forms. All these things which come and go in the troubled atmosphere of sleep, and to which men give the name of dreams, are, in truth, only realities invisible to those who walk about the daylight world. The dream-world is the Aquarium of Night.

All this was so violent and strange that he suddenly felt that kind of indescribable movement that no man experiences more than two or three times in his life, a sort of convulsion of the conscience that stirs up all that is dubious in the heart, which is composed of irony, of joy, and of despair, and which might be called a burst of interior laughter.

There is no one who has not noticed in himself that the soul – and the wonderful complexity of its pervasive oneness is hereby demonstrated – has this strange capacity for reasoning almost calmly in the direst extreme, and it often happens that disconsolate passion and profound despair in the very throes of their bleakest monologues deal with issues and weigh up arguments. Logic marries with turmoil, and the syllogistic thread runs through the dismal tumult of thought without breaking. This was Marius’s state of mind.

Of all these edifices a strange medley of architectural styles, now almost forgotten, daringly constructed in apparently inaccessible spots but a few ruins remained to bear witness alike to the power and the impotence of man. Within their walls deeds were perhaps done far worthier of repetition than all the stories which are written now; but time passed; the eyes which witnessed them are closed; the tradition of them died with the lapse of years, like a fire which is not fed; and when that is lost, who can read the secret of the ages?

Certain strange habits: arriving at the hour when other people are taking their leave, keeping in the background when other people are displaying themselves, preserving on all occasions what may be designated as the wall-colored mantle, seeking the solitary walk, preferring the deserted street, avoiding any share in conversation, avoiding crowds and festivals, seeming at one's ease and living poorly, having one's key in one's pocket, and one's candle at the porter's lodge, however rich one may be, entering by the side door, ascending the private staircase,—all these insignificant singularities, fugitive folds on the surface, often proceed from a formidable foundation.

There has come into fashion a strange and easy manner of suppressing the revelations of history, or invalidating the commentaries of philosophy, of eliding all embarrassing facts and all gloomy questions. To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, --this seems strange.

In our day, the champions of the Past, unable to deny these things, have adopted the alternative of smiling at them. It has become the fashion, a convenient and a strange one, to suppress the revelations of history, to invalidate the comments of philosophers, and to draw the pen across all unpleasant facts and all gloomy inquiries.... Facts, however, are stubborn, and hard to baffle.... Let us attack, but let us distinguish. The characteristic of truth is never to run into excess. What need has she of exaggeration? Some things must be destroyed, and some things must be merely cleared up and investigated. What power there is in a courteous and serious examination! Let us not therefore carry flame where light alone will suffice.

Love has its childish side, the other passions have their petty side. Shame on passions that make man petty! Glory be to the passion that makes him a child. It is a strange thing, you know? I am in darkness. There is a being that has taken the heavens with her in moving away. Oh! To be lying down side by side in the same grave, hand in hand, and from time to time gently to stroke each other's fingertip in the dark, that will do for my eternity. You who suffer because you love, love still more. To die of love is to live from it. Love. A sombre starry transfiguration is involved in this torture. There is ecstacy in agony. O, joy of the birds! It's because they have a nest that they are able to sing. Love is breathing in the heavenly air of paradise.

As there is no appearance of daylight, what is to be done during the night? It occurred to me that I would arise and examine, by my lamp, the wails of my cell. They are covered with writings, with drawings, fantastic figures, and names which mix with and efface each other. It would appear that each prisoner had wished to leave behind him some trace here at least. Pencil, chalk, charcoal, — black, white, grey letters; sometimes deep carvings upon the stone. If my mind were at ease, I could take an interest in this strange book, which  is developed page by page, to my eyes, on each stone of this dungeon. I should like to recompose these fragments of thought; to trace a character for each name; to give sense and life to these mutilated inscriptions, — these dismembered phrases.

In every human heart lurks a strange feeling which urges its owner to behold the tortures of others as well as their pleasures. Men seek with awful avidity to read destruction upon the distorted features of one who is about to die, as if some revelation from heaven or from *** Hell or that death would cast it's shadow over him. They go to see how a man can look when all hope is fled all hope has fled -this being, full of strength and health, who breathes and lives like themselves, yet who in a few short moments will cease to breathe, to live. He has never injured them, and they pity him; but none will venture to help the unfortunate wretch, now on the verge of death, without being permitted the final gasp, and who is shortly to be struck off at a single blow- this life, which society cannot give, yet ruthlessly takes away, with all the pomp of judicial murder, tending only to inflame the imagination of the spectators.

In every human heart lurks a strange feeling which urges its owner to behold the tortures of others as well as their pleasures. Men seek with awful avidity to read destruction upon the distorted features of one who is about to die, as if some revelation from heaven or from *** Hell or that death would cast it's shadow over him. They go to see how a man can look when all hope is fled all hope has fled -this being, full of strength and health, who breathes and lives like themselves, yet who in a few short moments will cease to breathe, to live. He has never injured them, and they pity him; but none will venture to help the unfortunate wretch, now on the verge of death, without being permitted the final gasp, and who is shortly to be struck off at a single blow- this life, which society cannot give, yet ruthlessly takes away, with all the pomp of judicial murder, tending only to inflame the imagination of the spectators. Time, with its indefinite delays, condemns us all to death, yet it is a strange and grievous sight to watch the unfortunate being who knows his hour is nigh.

Nevertheless, in certain respects and in certain places, despite philosophy, despite progress, the spirit of the cloister lingers on, in the middle of the nineteenth century, and a bizarre new outbreak of asceticism now astounds the civilized world. The persistence of antiquated institutions in perpetuating themselves is like the stubbornness of stale scent clinging to your hair, the urgency of spoiled fish clamouring to be eaten, the oppression of childish garb expecting to clothe the adult, and the tenderness of corpses wanting to come back to kiss the living. 'Ungrateful wretch!' says the garment. 'I protected you in bad weather. Why will you have nothing more to do with me?' 'I come from the open sea,' says the fish. 'I was a rose,' says the perfume. 'I loved you,' says the corpse. 'I civilized you,' says the convent. There is only one answer to this: once upon a time. To dream of the indefinite protraction of defunct things and of embalmment as a way of governing mankind, to restore ravaged dogmas, regild shrines, patch up cloisters, re-bless reliquaries, revitalize superstitions, refuel fanaticisms, replace the handles on holy-water sprinklers and on sabres, recreate monasticism and militarism, to believe in the salvation of society by the multiplication of the parasites, to force the past on the present - this seems strange. Still, there are theorists who propound these theories. Such theorists, and they are intelligent people, have a very simple method: they put a gloss on the past, a gloss they call 'social order', 'divine right', 'morality', 'family', 'respect for elders', 'ancient authority', 'sacred tradition', 'legitimacy', 'religion', and they go about shouting, 'Look! Take this, honest people.' This logic was known to the ancients The haruspices practiced it. They rubbed a black heifer with chalk and said, 'It's white.' We ourselves respect the past in certain instances and in all cases grant it clemency, provided it consents to being dead. If it insists on being alive, we attack and try to kill it. Superstitions, bigotries, false pieties, prejudices, these spectres, for all that they are spectres, cling to life. They have teeth and nails in their vaporousness, and they must be tackled head-on, and war must be waged against them, and it must be waged constantly. For it is one of the fates of humanity to be doomed to eternal battle against phantoms. Shades are difficult to throttle and destroy.

Let us remark by the way, that to be blind and to be loved, is, in fact, one of the most strangely exquisite forms of happiness upon this earth, where nothing is complete. To have continually at one's side a woman, a daughter, a sister, a charming being, who is there because you need her and because she cannot do without you; to know that we are indispensable to a person who is necessary to us; to be able to incessantly measure one's affection by the amount of her presence which she bestows on us, and to say to ourselves, "Since she consecrates the whole of her time to me, it is because I possess the whole of her heart"; to behold her thought in lieu of her face; to be able to verify the fidelity of one being amid the eclipse of the world; to regard the rustle of a gown as the sound of wings; to hear her come and go, retire, speak, return, sing, and to think that one is the centre of these steps, of this speech; to manifest at each instant one's personal attraction; to feel one's self all the more powerful because of one's infirmity; to become in one's obscurity, and through one's obscurity, the star around which this angel gravitates,—few felicities equal this. The supreme happiness of life consists in the conviction that one is loved; loved for one's own sake—let us say rather, loved in spite of one's self; this conviction the blind man possesses. To be served in distress is to be caressed.

True love is in despair and is enchanted over a glove lost or a handkerchief found, and eternity is required for its devotion and its hopes. It is composed both of the infinitely great and the infinitely little. If you are a stone, be adamant; if you are a plant, be the sensitive plant; if you are a man, be love. Free eBooks at Planet eBook.com 1579 Nothing suffices for love. We have happiness, we desire paradise; we possess paradise, we desire heaven. Oh ye who love each other, all this is contained in love. Understand how to find it there. Love has contemplation as well as heaven, and more than heaven, it has voluptuousness. ‘Does she still come to the Luxembourg?’ ‘No, sir.’ ‘This is the church where she attends mass, is it not?’ ‘She no longer comes here.’ ‘Does she still live in this house?’ ‘She has moved away.’ ‘Where has she gone to dwell?’ ‘She did not say.’ What a melancholy thing not to know the address of one’s soul! Love has its childishness, other passions have their pettinesses. Shame on the passions which belittle man! Honor to the one which makes a child of him! There is one strange thing, do you know it? I dwell in the night. There is a being who carried off my sky when she went away. Oh! would that we were lying side by side in the same grave, hand in hand, and from time to time, in the darkness, gently caressing a finger,—that would suffice for my eternity! Ye who suffer because ye love, love yet more. To die of love, is to live in it. Love. A sombre and starry transfiguration is mingled with this torture. There is ecstasy in agony. Oh joy of the birds! It is because they have nests that they sing. 1580 Les Miserables Love is a celestial respiration of the air of paradise. Deep hearts, sage minds, take life as God has made it; it is a long trial, an incomprehensible preparation for an unknown destiny. This destiny, the true one, begins for a man with the first step inside the tomb. Then something appears to him, and he begins to distinguish the definitive. The definitive, meditate upon that word. The living perceive the infinite; the definitive permits itself to be seen only by the dead. In the meanwhile, love and suffer, hope and contemplate. Woe, alas! to him who shall have loved only bodies, forms, appearances! Death will deprive him of all. Try to love souls, you will find them again. I encountered in the street, a very poor young man who was in love. His hat was old, his coat was worn, his elbows were in holes; water trickled through his shoes, and the stars through his soul. What a grand thing it is to be loved! What a far grander thing it is to love! The heart becomes heroic, by dint of passion. It is no longer composed of anything but what is pure; it no longer rests on anything that is not elevated and great. An unworthy thought can no more germinate in it, than a nettle on a glacier. The serene and lofty soul, inaccessible to vulgar passions and emotions, dominating the clouds and the shades of this world, its follies, its lies, its hatreds, its vanities, its miseries, inhabits the blue of heaven, and no longer feels anything but profound and subterranean shocks of destiny, as the crests of mountains feel the shocks of earthquake. If there did not exist some one who loved, the sun would become extinct.

He would muse about the greatness and the living presence of God; about the strange mystery of the eternal future; about the even stranger mystery of the eternal past; about all the infinities streaming in every direction before his very eyes; and, without trying to comprehend the incomprehensible, he saw it. He did not study God, he was dazzled by Him. He considered the magnificent collision of the atoms that produce what we see of matter, showing the forces at work by observing them, creating individuality within unity, proportion within extension, the numberless within the infinite, and producing beauty through light. Such collisions are constantly taking shape, bringing things together and pulling them apart; it is a matter of life and death. He would sit on a wooden bench with his back against a decrepit trellis and he would gaze at the stars through the scrawny stunted silhouettes of his fruit trees. This quarter-acre patch of ground, so sparsely planted, so crowded with sheds and shacks, was dear to him, was all he needed. What more could an old man need when he divided whatever spare time his life allowed, he who has so little spare time, between gardening of a day and contemplation of a night? Surely this small enclosure, with the sky as a ceiling, was enough to enable him to worship God by regarding His loveliest works and His most sublime works, one by one? Isn't that all there is? Indeed, what more could you want? A little garden to amble about it, and infinite space to dream in. At his feet, whatever could be grown and gathered; over his head, whatever could be studied and meditated upon; a few flowers on the ground and all the stars in the sky.

Shaw is absolutely correct in stating that for Nietzsche, the modern state in a secularized world can no longer claim the normative authority that religion once afforded it, and consequently its political authority is undermined. Nevertheless, the passage in question should not lead us to conclude that Nietzsche is a political skeptic in the sense that he cannot see how we can 'reconcile our need for normative authority with our need for political authority.' Simply put, Nietzsche does believe these two authorities can be married again, but that this will happen outside the modern state structure, which, as I have emphasized above, is in decline as well as in the process of being replaced by more 'innovative' and better-suited institutions. Shaw downplays this latter point, writing that 'although Nietzsche speculates, in passing, about what a world without states would be like, he accepts that political agency in the modern world is concentrated in them,' noting that 'in Human, All Too Human he speculates that in the absence of religion the state as a form of political organization might die out. He warns against any rash political experiments that would hasten this process.' Yet the decay of the state is not something that Nietzsche speculates about in passing; it is the essential point of the aphorism. With the rise of modern democracy, the state will inevitably decay. If Nietzsche recommends that we put our faith in the 'prudence and self-interest of men' to 'preserve the existence of the state for some time yet,' this is to ensure that the process does not descend into chaos, and that the heightened senses of the prudential men that this evolution produces are fully able to create better-suited and more innovative institutions. He is in no way suggesting that the process of the dissolution of the state be halted, or that we return to a status quo ante, where the state was in league with the priestly class. Rather, he is looking forward to reading the 'strange tales' that will appear in the 'storybook of humanity' once the modern state has disappeared, hoping that there will be some 'good ones'.

The persistence of superannuated institutions in striving to perpetuate themselves is like the obstinacy of a rancid odour clinging to the hair; the pretension of spoiled fish that insists on being eaten, the tenacious folly of a child's garment trying to clothe a man, or the tenderness of a corpse returning to embrace the living. "Ingrates!" exclaims the garment. "I shielded you in weakness. Why do you reject me now?" "I come from the depths of the sea," says the fish; "I was once a rose," cries the odour; "I loved you," murmurs the corpse; "I civilized you," says the convent. To this there is but one reply; "In the past." To dream of the indefinite prolongation of things dead and the government of mankind by embalming; to restore dilapidated dogmas, regild the shrines, replaster the cloisters, reconsecrate the reliquaries, revamp old superstitions, replenish fading fanaticism, put new handles in worn-out sprinkling brushes, reconstitute monasticism; to believe in the salvation of society by the multiplication of parasites; to foist the past upon the present, all this seems strange. There are, however, advocates for such theories as these. These theorists, men of mind too, in other things, have a very simple process; they apply to the past a coating of what they term divine right, respect for our forefathers, time-honored authority, sacred tradition, legitimacy; and they go about, shouting, "Here! take this, good people!" This logic was familiar to the ancients; their soothsayers practised it. Rubbing over a black heifer with chalk, they would exclaim, "She is white" Bos cretatus. As for ourselves, we distribute our respect, here and there, and spare the past entirely, provided it will but consent to be dead. But, if it insists upon being alive, we attack it and endeavor to kill it. Superstitions, bigotries, hypocrisies, prejudices, these phantoms, phantoms though they are, are tenacious of life; they have teeth and nails in their shadowy substance, and we must grapple with them, body to body, and make war upon them and that, too, without cessation; for it is one of the fatalities of humanity to be condemned to eternal struggle with phantoms. A shadow is hard to seize by the throat and dash upon the ground.

When you said our engagement is subject to your family’s approval,” he ventured, “I hope you don’t expect it to be unanimous.” “I would like it to be. But it’s not a requirement.” “Good,” he said. “Because even if I manage to talk Trenear into it, debating with West will be like tilting at windmills.” She looked up at him alertly. “Was Don Quixote one of the books you read?” “To my regret, yes.” “You didn’t like it?” Tom gave her a sardonic glance. “A story about a middle-aged lunatic who vandalizes private property? Hardly. Although I agree with Cervantes’ point that chivalry is no different from insanity.” “That’s not at all what he was saying.” Cassandra regarded him ruefully. “I’m beginning to suspect you’ve missed the point of every novel you’ve read so far.” “Most of them are pointless. Like the one about the French bread thief who violated his parole—” “Les Misérables?” “Yes. It took Victor Hugo fourteen hundred pages to say, ‘Never let your daughter marry a radical French law student.’ Which everyone already knows.” Her brows lifted. “Is that the lesson you took from the novel?” “No, of course not,” he said promptly, reading her expression. “The lesson of Les Misérables is …” Tom paused cagily before taking his best guess. “… ‘It’s usually a mistake to forgive your enemies.’” “Not even close.” Amusement lurked at the corners of her mouth. “I have my work cut out for me, it seems.” “Yes,” Tom said, encouraged by the remark. “Take me on. Influence me for the better. It will be a public service.” “Hush,” Cassandra begged, touching his lips with her fingers, “before I change my mind.” “You can’t,” Tom said, knowing he was taking the words more seriously than she’d intended. But the very idea was like an ice pick to the heart. “That is, don’t. Please. Because I …” He couldn’t break their shared gaze. Her blue eyes, as dark as a cloudless midnight, seemed to stare right inside him, gently and inexorably prying out the truth. “… need you,” he finally muttered. Shame caused his face to sting as if from spark burns. He couldn’t believe what he’d just said, how weak and unmanly it had sounded. But the strange thing was … Cassandra didn’t seem to think less of him for it. In fact, she was looking at him with more certainty now, nodding slightly, as if his mortifying admission had just cemented the bargain. Not for the first time, Tom reflected there was no understanding women. 

Each newcomer feels obliged to do something else, forgetting that if he himself is somebody he will necessarily do that something else," said Valéry. And Roethke told students to "write like somebody else." There are those usual people who try desperately to appear unusual and there are unusual people who try to appear usual. Most poets I've met are from the latter and much smaller group. William Stafford, at his best as good as we have, is a near-perfect example. It doesn't surprise me at all when the arrogant wild man in class turns in predictable, unimaginative poems and the straight one is doing nutty and promising work. If you are really strange you are always in enemy territory, and your constant concern is survival.

He would also say, 'Those who are ignorant should be taught all you can teach them; society is to blame for not providing free public education, and society will answer for the obscurity it produces. If the soul is left in darkness, sin will be committed. The guilty party is not he who has sinned, but he who created the darkness in the first place." As you can see, he had a strange, idiosyncratic way of looking at things. I suspect he got it from the Gospel.

The secret Powell manifesto was dated August 23, 1971. Two months later, President Nixon nominated Lewis Powell to the U.S. Supreme Court to replace Hugo Black, an FDR appointee, former U.S. senator, and one of the longest-serving members of the Supreme Court. The report was not disclosed to the Senate during Powell’s confirmation hearings. Strangely, even his authorized biographer gave it no mention, although it is arguably one of the most consequential pieces of writing Powell ever produced. Justice Powell’s nomination was confirmed in the Senate by a vote of 89–1. He was sworn in as Justice Powell on January 7, 1972, less than six months after he delivered his secret report to the Chamber. They had a motive; they had a plan; and now they had a man on the Court.

Poor old Jean Valjean, of course, loved Cosette only as a father; but, as we noted earlier, into this fatherly love his lonely single status in life had introduced every other kind of love; he loved Cosette as his daughter, and he loved her as his mother, and he loved her as his sister; and, as he had never had either a lover or a wife, as nature is a creditor that does not accept nonpayment, that particular feeling, too, the most indestructible of all, had thrown itself in with the rest, vague, ignorant, heavenly, angelic, divine; less a feeling than an instinct, less an instinct than an attraction, imperceptible and invisible but real; and love, truly called, lay in his enormous tenderness for Cosette the way a vein of gold lies in the mountain, dark and virginal. We should bear in mind that state of the heart that we have already mentioned. Marriage between them was out of the question, even that of souls; and yet it is certain that their destinies had joined together as one. Except for Cosette, that is, except for a child, Jean Valjean had never, in all his long life, known anything about love. Serial passions and love affairs had not laid those successive shades of green over him, fresh green on top of dark green, that you notice on foliage that has come through winter and on men that have passed their fifties. In short, and we have insisted on this more than once, this whole inner fusion, this whole set, the result of which was lofty virtue, had wound up making Jean Valjean a father for Cosette. A strange father, forged out of the grandfather, son, brother, and husband that were all in Jean Valjean; a father in whom there was even a mother; a father who loved Cosette and worshipped her, and for whom that child was light, was home, was his homeland, was paradise.

All that clearly emerged from his attitude and expression was that he was in a state of strange indecision, seemingly adrift between the two extremes of death on the one hand and salvation on the other—ready to shatter that skull or to kiss that hand.

unearthing some of the most disturbing moments in Austrian history. He had made a sort of subspecialty of studying intellectuals persecuted in the pre-Nazi era, and we discussed his fascinating work on the assassination of Hugo Bettauer, the writer and editor whose dystopian 1923 novel, Die Stadt Ohne Juden (The City Without Jews), remains one of the most uncanny predictions of a historic catastrophe ever written.

On rare occasions the correct response was not obvious, sowing panic. In a speech to mark World Water Day in 2011, the comandante said capitalism may have killed life on Mars. “I have always said, heard, that it would not be strange that there had been civilization on Mars, but maybe capitalism arrived there, imperialism arrived and finished off the planet.” Some in the audience tittered, assuming it was a joke, then froze when they saw neighbors turned to stone. To these audience veterans it was unclear if it was a joke, so they adopted poker faces, pending clarification. It never came; the comandante moved on to other topics.

This cloistered existence which is so austere, so depressing, a few of whose features we have just traced, is not life, for it is not liberty; it is not the tomb, for it is not plenitude; it is the strange place whence one beholds, as from the crest of a lofty mountain, on one side the abyss where we are, on the other, the abyss whither we shall go; it is the narrow and misty frontier separating two worlds, illuminated and obscured by both at the same time, where the ray of life which has become enfeebled is mingled with the vague ray of death; it is the half obscurity of the tomb.

He had but on consolation, that she had loved him, that her eyes had told him so, that although she did not know his name she knew his heart, and that perhaps, wherever she now was, in whatever undiscoverable place, she loved him still. Perhaps she even thought of him as constantly as he did of her. Sometimes, in these unaccountable moments known to every lover, when the heart feels a strange stirring of delight although there is no cause for anything but grief, he reflected: 'It is her own thoughts that are reaching and...And perhaps my thoughts are reaching her!

The law for the protection of children had at first this strange result: it caused many children to be abandoned.

Hugo Strange’s downfall.

What he had just seen was no longer the ingenuous and simple eye of a child; it was a mysterious gulf which had half opened, then abruptly closed again. There comes a day when the young girl glances in this manner. Woe to him who chances to be there! That first gaze of a soul which does not, as yet, know itself, is like the dawn in the sky. It is the awakening of something radiant and strange. Nothing can give any idea of the Free eBooks at Planet eBook.com 1199 dangerous charm of that unexpected gleam, which flashes suddenly and vaguely forth from adorable shadows, and which is composed of all the innocence of the present, and of all the passion of the future. It is a sort of undecided tenderness which reveals itself by chance, and which waits. It is a snare which the innocent maiden sets unknown to herself, and in which she captures hearts without either wishing or knowing it. It is a virgin looking like a woman. It is rare that a profound revery does not spring from that glance, where it falls. All purities and all candors meet in that celestial and fatal gleam which, more than all the bestplanned tender glances of coquettes, possesses the magic power of causing the sudden blossoming, in the depths of the soul, of that sombre flower, impregnated with perfume and with poison, which is called love.

Is there not in every human soul, was there not in the soul of Jean Valjean in particular, a first spark, a divine element, incorruptible in this world, immortal in the other, which good can develop, fan, ignite, and make to glow with splendor, and which evil can never wholly extinguish? Grave and obscure questions, to the last of which every physiologist would probably have responded no, and that without hesitation, had he beheld at Toulon, during the hours of repose, which were for Jean Valjean hours of revery, this gloomy galley-slave, seated with folded arms upon the bar of some capstan, with the end of his chain thrust into his pocket to prevent its dragging, serious, silent, and thoughtful, a pariah of the laws which regarded the man with wrath, condemned by civilization, and regarding heaven with severity. Certainly,—and we make no attempt to dissimulate the fact,— the observing physiologist would have beheld an ir- Free eBooks at Planet eBook.com 159 remediable misery; he would, perchance, have pitied this sick man, of the law’s making; but he would not have even essayed any treatment; he would have turned aside his gaze from the caverns of which he would have caught a glimpse within this soul, and, like Dante at the portals of hell, he would have effaced from this existence the word which the finger of God has, nevertheless, inscribed upon the brow of every man,—hope. Was this state of his soul, which we have attempted to analyze, as perfectly clear to Jean Valjean as we have tried to render it for those who read us? Did Jean Valjean distinctly perceive, after their formation, and had he seen distinctly during the process of their formation, all the elements of which his moral misery was composed? Had this rough and unlettered man gathered a perfectly clear perception of the succession of ideas through which he had, by degrees, mounted and descended to the lugubrious aspects which had, for so many years, formed the inner horizon of his spirit? Was he conscious of all that passed within him, and of all that was working there? That is something which we do not presume to state; it is something which we do not even believe. There was too much ignorance in Jean Valjean, even after his misfortune, to prevent much vagueness from still lingering there. At times he did not rightly know himself what he felt. Jean Valjean was in the shadows; he suffered in the shadows; he hated in the shadows; one might have said that he hated in advance of himself. He dwelt habitually in this shadow, feeling his way like a blind man and a dreamer. Only, at intervals, there suddenly came 160 Les Miserables to him, from without and from within, an access of wrath, a surcharge of suffering, a livid and rapid flash which illuminated his whole soul, and caused to appear abruptly all around him, in front, behind, amid the gleams of a frightful light, the hideous precipices and the sombre perspective of his destiny. The flash passed, the night closed in again; and where was he? He no longer knew. The peculiarity of pains of this nature, in which that which is pitiless—that is to say, that which is brutalizing—predominates, is to transform a man, little by little, by a sort of stupid transfiguration, into a wild beast; sometimes into a ferocious beast. Jean Valjean’s successive and obstinate attempts at escape would alone suffice to prove this strange working of the law upon the human soul. Jean Valjean would have renewed these attempts, utterly useless and foolish as they were, as often as the opportunity had presented itself, without reflecting for an instant on the result, nor on the experiences which he had already gone through. He escaped impetuously, like the wolf who finds his cage open. Instinct said to him, ‘Flee!’ Reason would have said, ‘Remain!’ But in the presence of so violent a temptation, reason vanished;

There was a strange warmth burning inside me, and it was a feeling I couldn’t identify. All I knew was that it had something to do with Hugo… and I wanted to keep feeling it for as long as possible.

THE TOP TEN: David Bowie and Mick Rock, Moonage Daydream. Universe, 2002. David Buckley, Strange Fascination. Virgin, 1999. Kevin Cann, David Bowie: A Chronology. Simon & Schuster, 1984. Kevin Cann, Any Day Now: The London Years, 1947–1974. Adelita, 2010. Simon Goddard, Ziggyology. Ebury, 2013. Chris O’Leary, Rebel Rebel: All the Songs of David Bowie from ’64 to ’76. Zero, 2015. Nicholas Pegg, The Complete David Bowie. Titan, 2011. Thomas Jerome Seabrook, Bowie in Berlin: A New Career in a New Town. Jawbone, 2008. Mark Spitz, Bowie: A Biography. Three Rivers Press, 2009. Hugo Wilcken, Low. Continuum, 2005.

wouldnt be strange that there had been civilization on Mars, but once capitalism got there it would finish the planet.