formerly to him. Courage, and forward! Citizens, whither are we going? To science made government, to the strength of things converted into the sole public strength, to the natural law having its sanction and penalty in itself and promulgating itself by evidence, and to a dawn of truth corresponding with the dawn of day. We are proceeding to a union of the peoples; we are proceeding to a unity of man. No more fictions, no more parasites. The real governed by the true is our object. Civilization will hold its assize on the summit of Europe, and eventually in the centre of the continent, in a great Parliament of intellect. Something like this has been seen already; the Amphictyons held two sessions a year, one at Delphi, the place of the gods, the other at Thermopylæ, the place of heroes. Europe will have her Amphictyons, the globe will have its Amphictyons, France bears the sublime future within her, and this is the gestation of the 19th century. What Greece sketched out is worthy of being finished by France. Hearken to me, Feuilly, valiant workman, man of the people, man of the people. I venerate thee; yes, thou seest clearly future times; yes, thou art right. Thou hast neither father nor mother, Feuilly, and thou hast adopted humanity as thy mother and right as thy father. Thou art about to die here, that is to say, to triumph. Citizens, whatever may happen to-day, we are about to make a revolution, by our defeat as well as by our victory. In the same way as fires light up a whole city, revolutions light up the whole human race. And what a revolution shall we make? I have just told you, the revolution of the True. From the political point of view, there is but one principle, the sovereignty of man over himself. This sovereignty of me over me is called liberty, and where two or three of these liberties are associated the State begins. But in this association there is no abdication, and each sovereignty concedes a certain amount of itself to form the common right. This quality is the same for all, and this identity of concession which each makes to all is called Equality. The common right is nought but the protection of all radiating over the right of each. This protection of all over each is termed Fraternity. The point of intersection of all aggregated societies is called Society, and this intersection being a junction, the point is a knot. Hence comes what is called the social tie; some say the social contract, which is the same thing, as the word contract is etymologically formed with the idea of a tie. Let us come to an understanding about equality; for if liberty be the summit, equality is the base. Equality, citizens, is not all vegetation on a level, a society of tall blades of grass and small oaks, or a neighborhood of entangled jealousies; it is, civilly, every aptitude having the same opening, politically, all votes having the same weight, and religiously, all consciences having the same right. Equality has an organ in gratuitous and compulsory education, and it should begin with the right to the alphabet. The primary school imposed on all, the secondary school offered to all, such is the law, and from the identical school issues equal instruction. Yes, instruction! Light, light! Everything comes from light and everything returns to it Citizens, the 19th century is great, but the 20th century will be happy. Then there will be nothing left resembling ancient history, there will be no cause to fear, as at the present day, a conquest, an invasion, usurpation, an armed rivalry of nations, an interruption of civilization depending on a marriage of kings, a birth in hereditary tyrannies, a division of peoples by Congress, a dismemberment by the collapse of dynasties, a combat of two religions, clashing, like two goats of the darkness, on the bridge of infinity; there will be no cause longer to fear famine, exhaustion, prostitution through destiny, misery through stoppage of work, and the scaffold, and the sword, and battles, and all the brigandage of accident in the forest of events; we might almost say there will be no more events, we shall be happy; the human race will accomplish its law as the terrestrial globe does its law; harmony will be restored between the soul and the planet, and the soul will gravitate round the truth as the planet does round light. Friends, the hour we are now standing in is a gloomy hour, but there are such terrible purchases of the future. Oh, the human race will be delivered, relieved, and consoled! We affirm it on this barricade, and where should the cry of love be raised if not on the summit of the sacrifice? Oh, my brothers, this is the point of junction between those who think and those who suffer. This barricade is not made of paving-stones, beams, and iron bars; it is made of two masses,—a mass of ideas and a mass of sorrows. Misery meets then the ideal; day embraces the night there, and says to it, 'I am about to die with thee, and thou wilt be born again with me.' Faith springs from the embrace of all the desolations; sufferings bring hither their agony, and ideas their immortality. This agony and this immortality are about to be mingled and compose one death. Brothers, the man who dies here dies in the radiance of the future, and we shall enter a tomb all filled with dawn."

Enjolras interrupted himself rather than was silent; his lips moved silently as if he were talking to himself, which attracted attention, and in order still to try to hear him they held their tongues. There was no applause, but they whispered together for a long time. Language being breath, the rustling of intellects resembles the rustling of leaves.

CHAPTER VI.

MARIUS HAGGARD, JAVERT LACONIC.

Let us describe what was going on in Marius's thoughts. Our readers will remember his state of mind, for, as we just now said, everything was only a vision to him. His appreciation was troubled, for he was (we urge the fact) beneath the shadow of the great gloomy wings opened above the dying. He felt that he had entered the tomb, he fancied that he was already on the other side of the wall, and he only saw the faces of the living with the eyes of a dead man. How was M. Fauchelevent present? Why was he here, and what did he come to do? Marius did not ask himself all these questions. Moreover, as our despair has the peculiar thing about it that it envelops others as it does ourselves, it appeared to him logical that everybody should die. Still he thought of Cosette with a contraction of the heart. However, M. Fauchelevent did not speak to him, did not look at him, and did not even seem to hear Marius when he raised his voice, saying, "I know him." As for Marius, this attitude of M. Fauchelevent relieved him, and if such a word were permissible for such impressions, we might say that it pleased him. He had ever felt an absolute impossibility in addressing this enigmatical man, who was at once equivocal and imposing to him. It was a very long time too since he had seen him; and this augmented the impossibility for a timid and reserved nature like Marius's.

The five men selected left the barricade by the Mondétour Lane, perfectly resembling National Guards. One of them wept as he went away, and before doing so they embraced those who remained. When the five men sent back to life had left, Enjolras thought of the one condemned to death. He went to the ground-floor room, where Javert, tied to the post, was reflecting.

"Do you want anything?" Enjolras asked him.

Javert answered,—

"When will you kill me?"

"Wait. We require all our cartridges at this moment."

"In that case, give me some drink," Javert said.

Enjolras himself held out to him a glass of water, and, as Javert was bound, helped him to drink.

"Is that all?" Enjolras resumed.

"I feel uncomfortable at this post," Javert replied; "you did not act kindly in leaving me fastened to it the whole night. Bind me as you please, but you might surely lay me on a table, like the other man."

And with a nod of the head he pointed to