Les Miserables -- The Best Ever!!: 2014

Hello!
Since there are already so many resources about NB, I'll just put a few on here for you to browse through.
http://europeanhistory.about.com/od/bonapartenapoleon/a/bionapoleon.htm
https://www.khanacademy.org/humanities/history/1600s-1800s/napoleon-bonaparte/v/french-revolution--part-4----the-rise-of-napoleon-bonaparte
http://www.biographyonline.net/military/napoleon.html

Here are a few interesting tidbits relating directly to Les Mis.
There are a few parts where they stress the fact that if you say "Bonaparte" you support Napoleon, but if you say "Buonaparte" you're degrading him. The reason is this-- Napoleon was born in corsica (by Italy) and Buonaparte is his original name. However, when the family moved to France, they 'french-ized' their name, making it Bonaparte. So whenever someone says "Buonaparte" they're denying Napoleon's French-ness.

So there's a bit on Napoleon. You can decide for yourself if you agree with his reasonings and ambitions like Marius and Jean Valjean, or if you think that even good people make mistakes.

The Friends of the "ABC" is a pun. When you pronounce A B C in French (ah-bay-say) it sounds just like the word "abaissé: which means "the abased."
Abased means 1: to lower physically; 2: to lower in rank, office, prestige, or esteem1; or Reduced to a low state, humbled, degraded2
So the friends that Marius meets up with are the Friends to the Humbled.

This group starts out with nine people: Enjorlas, Combeferre, Jean Prouvaire, Feuilly, Courfeyrac, Bahorel, Lesgle, Joly, and Grantaire.

Enjolras:

Enjolras, whose name we have mentioned first of all,... was an only son and wealthy.
Enjolras was a charming young man, who was capable of being terrible. He was angelically handsome. ... He was an officiating priest and a man of war; from the immediate point of view, a soldier of the democracy; above the contemporary movement, the priest of the ideal. His eyes were deep, his lids a little red, his lower lip was thick and easily became disdainful, his brow was lofty. A great deal of brow in a face is like a great deal of horizon in a view. Like certain young men at the beginning of this century and the end of the last, who became illustrious at an early age, he was endowed with excessive youth, and was as rosy as a young girl, although subject to hours of pallor. Already a man, he still seemed a child. His two and twenty years appeared to be but seventeen; he was serious, ... He had but one passion—the right; but one thought—to overthrow the obstacle. ... He hardly saw the roses, he ignored spring, he did not hear the carolling of the birds...; he, like Harmodius, thought flowers good for nothing except to conceal the sword. He was severe in his enjoyments. He chastely dropped his eyes before everything which was not the Republic. He was the marble lover of liberty. His speech was harshly inspired, and had the thrill of a hymn. He was subject to unexpected outbursts of soul. 3

Combeferre:

By the side of Enjolras, who represented the logic of the Revolution, Combeferre represented its philosophy. ... Combeferre complemented and rectified Enjolras. He was less lofty, but broader. He desired to pour into all minds the extensive principles of general ideas: he said: "Revolution, but civilization"; and around the mountain peak he opened out a vast view of the blue sky. The Revolution was more adapted for breathing with Combeferre than with Enjolras. Enjolras expressed its divine right, and Combeferre its natural right. ... If it had been granted to these two young men to attain to history, the one would have been the just, the other the wise man. Enjolras was the more virile, Combeferre the more humane. ... Combeferre was as gentle as Enjolras was severe, through natural whiteness. He loved the word citizen, but he preferred the word man. ... He declared that the future lies in the hand of the schoolmaster... He was learned, a purist, exact, ... and at the same time, thoughtful "even to chimaeras," so his friends said. He believed in all dreams.... Enjolras was a chief, Combeferre was a guide. One would have liked to fight under the one and to march behind the other. It is not that Combeferre was not capable of fighting, he did not refuse a hand-to-hand combat with the obstacle, and to attack it by main force and explosively; but it suited him better to bring the human race into accord with its destiny gradually, by means of education...; and, between two lights, his preference was rather for illumination than for conflagration. A conflagration can create an aurora, no doubt, but why not await the dawn? A volcano illuminates, but daybreak furnishes a still better illumination. ... In short, he desired neither halt nor haste. While his tumultuous friends, captivated by the absolute, adored and invoked splendid revolutionary adventures, Combeferre was inclined to let progress, good progress, take its own course; he may have been cold, but he was pure; methodical, but irreproachable; phlegmatic, but imperturbable.

Jean Prouvaire

Jean Prouvaire was a still softer shade than Combeferre. His name was Jehan... Jean Prouvaire was in love; he cultivated a pot of flowers, played on the flute, made verses, loved the people, pitied woman, wept over the child, confounded God and the future in the same confidence... His voice was ordinarily delicate, but suddenly grew manly. He was learned even to erudition, and almost an Orientalist. Above all, he was good; and, a very simple thing to those who know how nearly goodness borders on grandeur, in the matter of poetry, he preferred the immense. He knew Italian, Latin, Greek, and Hebrew; and these served him only for the perusal of four poets: Dante, Juvenal, AEschylus, and Isaiah. ... He loved to saunter through fields of wild oats and corn-flowers, and busied himself with clouds nearly as much as with events. His mind had two attitudes, one on the side towards man, the other on that towards God; he studied or he contemplated. All day long, he buried himself in social questions, salary, capital, credit, marriage, religion, liberty of thought, education, penal servitude, poverty, association, property, production and sharing, the enigma of this lower world which covers the human ant-hill with darkness; and at night, he gazed upon the planets, those enormous beings. Like Enjolras, he was wealthy and an only son. He spoke softly, bowed his head, lowered his eyes, smiled with embarrassment, dressed badly, had an awkward air, blushed at a mere nothing, and was very timid. Yet he was intrepid.

Feuilly

Feuilly was a workingman, a fan-maker, orphaned both of father and mother, who earned with difficulty three francs a day, and had but one thought, to deliver the world. He had one other preoccupation, to educate himself; he called this also, delivering himself. He had taught himself to read and write; everything that he knew, he had learned by himself. Feuilly had a generous heart. The range of his embrace was immense. This orphan had adopted the peoples. As his mother had failed him, he meditated on his country. He brooded with the profound divination of the man of the people, over what we now call the idea of the nationality, had learned history with the express object of raging with full knowledge of the case. ... There is no more sovereign eloquence than the true in indignation; he was eloquent with that eloquence. ... This poor workingman had constituted himself the tutor of Justice, and she recompensed him by rendering him great.

Courfeyrac

Courfeyrac had, in fact, that animation of youth which may be called the beaute du diable (beauty of the devil) of the mind....
... Any one who had listened to Courfeyrac in 1828 would have thought he heard Tholomyes in 1817 (Tholomyes was Fantine's lover). Only, Courfeyrac was an honorable fellow. Beneath the apparent similarities of the exterior mind, the difference between him and Tholomyes was very great. The latent man which existed in the two was totally different in the first from what it was in the second. There was in Tholomyes a district attorney, and in Courfeyrac a paladin.
Enjolras was the chief, Combeferre was the guide, Courfeyrac was the centre. The others gave more light, he shed more warmth; the truth is, that he possessed all the qualities of a centre, roundness and radiance.

Bahorel

Bahorel was a good-natured mortal, who kept bad company, brave, a spendthrift, prodigal, and to the verge of generosity, talkative, and at times eloquent, bold to the verge of effrontery; the best fellow possible; he had daring waistcoats, and scarlet opinions; a wholesale blusterer, that is to say, loving nothing so much as a quarrel, unless it were an uprising; and nothing so much as an uprising, unless it were a revolution; always ready to smash a window-pane, then to tear up the pavement, then to demolish a government, just to see the effect of it; a student in his eleventh year. He had nosed about the law, but did not practise it. He had taken for his device: "Never a lawyer," ... He wasted a tolerably large allowance, something like three thousand francs a year, in doing nothing.
...Bahorel, a man of caprice, was scattered over numerous cafes; the others had habits, he had none. He sauntered. ... In reality, he had a penetrating mind and was more of a thinker than appeared to view. He served as a connecting link between the Friends of the A B C and other still unorganized groups, which were destined to take form later on.

Lesgle or L'aigle (the Eagle) or Bossuet

In this conclave of young heads, there was one bald member....
The bald member of the group was the son of Lesgle, or Legle, and he signed himself, Legle [de Meaux]. As an abbreviation, his companions called him Bossuet.
Bossuet was a gay but unlucky fellow. His specialty was not to succeed in anything. As an offset, he laughed at everything. At five and twenty he was bald. His father had ended by owning a house and a field; but he, the son, had made haste to lose that house and field in a bad speculation. He had nothing left. He possessed knowledge and wit, but all he did miscarried. Everything failed him and everybody deceived him; what he was building tumbled down on top of him. If he were splitting wood, he cut off a finger. ... Some misfortune happened to him every moment, hence his joviality. He said: "I live under falling tiles." He was not easily astonished, because, for him, an accident was what he had foreseen, he took his bad luck serenely, and smiled at the teasing of fate, like a person who is listening to pleasantries. He was poor, but his fund of good humor was inexhaustible. He soon reached his last sou, never his last burst of laughter. When adversity entered his doors, he saluted this old acquaintance cordially, he tapped all catastrophes on the stomach; he was familiar with fatality to the point of calling it by its nickname...
These persecutions of fate had rendered him inventive. He was full of resources. He had no money, but he found means, when it seemed good to him, to indulge in "unbridled extravagance." ...
Bossuet was slowly directing his steps towards the profession of a lawyer; he was pursuing his law studies after the manner of Bahorel. Bossuet had not much domicile, sometimes none at all. He lodged now with one, now with another, most often with Joly.

Joly

Joly was the "malade imaginaire" (hypochondriac) junior. What he had won in medicine was to be more of an invalid than a doctor. At three and twenty he thought himself a valetudinarian (a person who is unduly anxious about their health), and passed his life in inspecting his tongue in the mirror. He affirmed that man becomes magnetic like a needle, and in his chamber he placed his bed with its head to the south, and the foot to the north, so that, at night, the circulation of his blood might not be interfered with by the great electric current of the globe. During thunder storms, he felt his pulse. Otherwise, he was the gayest of them all. All these young, maniacal, puny, merry incoherences lived in harmony together, and the result was an eccentric and agreeable being whom his comrades, who were prodigal of winged consonants, called Jolllly. "You may fly away on the four L's," Jean Prouvaire said to him. (The word for 'L' in french is the same as wing)
Joly had a trick of touching his nose with the tip of his cane, which is an indication of a sagacious mind.

All these young men who differed so greatly, and who, on the whole, can only be discussed seriously, held the same religion: Progress.
All were the direct sons of the French Revolution. The most giddy of them became solemn when they pronounced that date: '89. Their fathers in the flesh had been, either royalists, doctrinaires, it matters not what; this confusion anterior to themselves, who were young, did not concern them at all; the pure blood of principle ran in their veins. They attached themselves, without intermediate shades, to incorruptible right and absolute duty.
Affiliated and initiated, they sketched out the ideal underground

But I am missing someone!
Grantaire

Among all these glowing hearts and thoroughly convinced minds, there was one sceptic. ... This sceptic's name was Grantaire... Grantaire was a man who took good care not to believe in anything. ... He was a tremendous drinker to boot. He was inordinately homely...
All those words: rights of the people, rights of man, the social contract, the French Revolution, the Republic, democracy, humanity, civilization, religion, progress, came very near to signifying nothing whatever to Grantaire. He smiled at them. Scepticism, that caries of the intelligence, had not left him a single whole idea. He lived with irony. ...
However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. ...That which we lack attracts us. No one loves the light like the blind man. ... Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him. He admired his opposite by instinct. His soft, yielding, dislocated, sickly, shapeless ideas attached themselves to Enjolras as to a spinal column. His moral backbone leaned on that firmness. Grantaire in the presence of Enjolras became some one once more. ... There are men who seem to be born to be the reverse, the obverse, the wrong side. ... They only exist on condition that they are backed up with another man; their name is a sequel, and is only written preceded by the conjunction and; and their existence is not their own; it is the other side of an existence which is not theirs. Grantaire was one of these men. He was the obverse of Enjolras.

A final note on Grantaire: "Enjolras, the believer, disdained this sceptic; and, a sober man himself, scorned this drunkard. He accorded him a little lofty pity."

And this is the group of men who led the Revolution of 1832. These are the people Marius befriended.

Notes:
1 http://www.merriam-webster.com/dictionary/abase
2 http://webstersdictionary1828.com/ search 'abased'
3 http://www.gutenberg.org/files/135/135-h/135-h.htm#link2H_4_0201

Les Miserables -- The Best Ever!!

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Sunday, May 25, 2014

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Biographies on Napoleon Bonaparte

Les Miserables and the Many Other French Revolutions; presented by Khan Academy

French Currency in the 1800s!

The Friends of the A B C

Quote:Bossuet

Quote: Combeferre