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There disinterestedness vanishes. The demon is vaguely outlined; each one is for himself. The I in the eyes howls, seeks, fumbles, and gnaws. The social Ugolino is in this gulf.
The wild spectres who roam in this grave, almost beasts, almost phantoms, are not occupied with universal progress; they are ignorant both of the idea and of the word; they take no thought for anything but the satisfaction of their individual desires. They are almost unconscious, and there exists within them a sort of terrible obliteration. They have two mothers, both step-mothers, ignorance and misery. They have a guide, necessity; and for all forms of satisfaction, appetite. They are brutally voracious, that is to say, ferocious, not after the fashion of the tyrant, but after the fashion of the tiger. From suffering these spectres pass to crime; fatal affiliation, dizzy creation, logic of darkness. That which crawls in the social third lower level is no longer complaint stifled by the absolute; it is the protest of matter. Man there becomes a dragon. To be hungry, to be thirsty—that is the point of departure; to be Satan—that is the point reached. From that vault Lacenaire emerges.
We have just seen, in Book Fourth, one of the compartments of the upper mine, of the great political, revolutionary, and philosophical excavation. There, as we have just said, all is pure, noble, dignified, honest. There, assuredly, one might be misled; but error is worthy of veneration there, so thoroughly does it imply heroism. The work there effected, taken as a whole has a name: Progress.
The moment has now come when we must take a look at other depths, hideous depths. There exists beneath society, we insist upon this point, and there will exist, until that day when ignorance shall be dissipated, the great cavern of evil.
This cavern is below all, and is the foe of all. It is hatred, without exception. This cavern knows no philosophers; its dagger has never cut a pen. Its blackness has no connection with the sublime blackness of the inkstand. Never have the fingers of night which contract beneath this stifling ceiling, turned the leaves of a book nor unfolded a newspaper. Babeuf is a speculator to Cartouche; Marat is an aristocrat to Schinderhannes. This cavern has for its object the destruction of everything.
Of everything. Including the upper superior mines, which it execrates. It not only undermines, in its hideous swarming, the actual social order; it undermines philosophy, it undermines human thought, it undermines civilization, it undermines revolution, it undermines progress. Its name is simply theft, prostitution, murder, assassination. It is darkness, and it desires chaos. Its vault is formed of ignorance.
All the others, those above it, have but one object—to suppress it. It is to this point that philosophy and progress tend, with all their organs simultaneously, by their amelioration of the real, as well as by their contemplation of the absolute. Destroy the cavern Ignorance and you destroy the lair Crime.
Let us condense, in a few words, a part of what we have just written. The only social peril is darkness.
Humanity is identity. All men are made of the same clay. There is no difference, here below, at least, in predestination. The same shadow in front, the same flesh in the present, the same ashes afterwards. But ignorance, mingled with the human paste, blackens it. This incurable blackness takes possession of the interior of a man and is there converted into evil.
A quartette of ruffians, Claquesous, Gueulemer, Babet, and Montparnasse governed the third lower floor of Paris, from 1830 to 1835.
Gueulemer was a Hercules of no defined position. For his lair he had the sewer of the Arche-Marion. He was six feet high, his pectoral muscles were of marble, his biceps of brass, his breath was that of a cavern, his torso that of a colossus, his head that of a bird. One thought one beheld the Farnese Hercules clad in duck trousers and a cotton velvet waistcoat. Gueulemer, built after this sculptural fashion, might have subdued monsters; he had found it more expeditious to be one. A low brow, large temples, less than forty years of age, but with crow’s-feet, harsh, short hair, cheeks like a brush, a beard like that of a wild boar; the reader can see the man before him. His muscles called for work, his stupidity would have none of it. He was a great, idle force. He was an assassin through coolness. He was thought to be a creole. He had, probably, somewhat to do with Marshal Brune, having been a porter at Avignon in 1815. After this stage, he had turned ruffian.
The diaphaneity of Babet contrasted with the grossness of Gueulemer. Babet was thin and learned. He was transparent but impenetrable. Daylight was visible through his bones, but nothing through his eyes. He declared that he was a chemist. He had been a jack of all trades. He had played in vaudeville at Saint-Mihiel. He was a man of purpose, a fine talker, who underlined his smiles and accentuated his gestures. His occupation consisted in selling, in the open air, plaster busts and portraits of “the head of the State.” In addition to this, he extracted teeth. He had exhibited phenomena at fairs, and he had owned a booth with a trumpet and this poster: “Babet, Dental Artist, Member of the Academies, makes physical experiments on metals and metalloids, extracts teeth, undertakes stumps abandoned by his brother practitioners. Price: one tooth, one franc, fifty centimes; two teeth, two francs; three teeth, two francs, fifty. Take advantage of this opportunity.” This Take advantage of this opportunity meant: Have as many teeth extracted as possible. He had been married and had had children. He did not know what had become of his wife and children. He had lost them as one loses his handkerchief. Babet read the papers, a striking exception in the world to which he belonged. One day, at the period when he had his family with him in his booth on wheels, he had read in the Messager, that a woman had just given birth to a child, who was doing well, and had a calf’s muzzle, and he exclaimed: “There’s a fortune! my wife has not the wit to present me with a child like that!”
Later on he had abandoned everything, in order to “undertake Paris.” This was his expression.
Who was Claquesous? He was night. He waited until the sky was daubed with black, before he showed himself. At nightfall he emerged from the hole whither he returned before daylight. Where was this hole? No one knew. He only addressed his accomplices in the most absolute darkness, and with his back turned to them. Was his name Claquesous? Certainly not. If a candle was brought, he put on a mask. He was a ventriloquist. Babet said: “Claquesous is a nocturne for two voices.” Claquesous was vague, terrible, and a roamer. No one was sure whether he had a name, Claquesous being a sobriquet; none was sure that he had a voice, as his stomach spoke more frequently than his voice; no one was sure that he had a face, as he was never seen without his mask. He disappeared as though he had vanished into thin air; when he appeared, it was as though he sprang from the earth.
A lugubrious being was Montparnasse. Montparnasse was a child; less than twenty years of age, with a handsome face, lips like cherries, charming black hair, the brilliant light of springtime in his eyes; he had all vices and aspired to all crimes.
The digestion of evil aroused in him an appetite for worse. It was the street boy turned pickpocket, and a pickpocket turned garroter. He was genteel, effeminate, graceful, robust, sluggish, ferocious. The rim of his hat was curled up on the left side, in order to make room for a tuft of hair, after the style of 1829. He lived by robbery with violence. His coat was of the best cut, but threadbare. Montparnasse was a fashion-plate in misery and given to the commission of murders. The cause of all this youth’s crimes was the desire to be well-dressed. The first grisette who had said to him: “You are handsome!” had cast the stain of darkness into his heart, and had made a Cain of this Abel. Finding that he was handsome, he desired to be elegant: now, the height of elegance is idleness; idleness in a poor man means crime. Few prowlers were so dreaded as Montparnasse. At eighteen, he had already numerous corpses in his past. More than one passer-by lay with outstretched arms in the presence of this wretch, with his face in a pool of blood. Curled, pomaded, with laced waist, the hips of a woman, the bust of a Prussian officer, the murmur of admiration from the boulevard wenches surrounding him, his cravat knowingly tied, a bludgeon in his pocket, a flower in his buttonhole; such was this dandy of the sepulchre.
