The Aftermath of the "To Be Free" Scene (The Brick)
Mildly implied Valjean/Thenardier, followed by them killing each other (LM1948)
Voting ended onNov 7, 2024
The To Be Free scene can be found in the Brick, at: 3.4.5
Valjean/Thenardier can be found in LM1948
PROPAGANDA:
(Full submission for the aftermath of the To Be Free scene, since it wouldn't fit in the poll box)
that moment in the brick after "to be free"' where everyone just gets up and leaves the room immediately except for enjolras who stands there ominously for a few moments and then puts his hand on marius's shoulder and goes Hey. my mom is the republic. just such a bizarre and funny mental image to me
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From across the room, Marius overhears Bahorel say, âJune 18th, 1815, Waterloo.â to Combeferre. Enjolras says something about crime.
Marius walks over to the map, points, and says:Â âCorsica, a little island which has rendered France very great.â
He has the roomâs attention now. Enjolras tells him that France is great independent of Corsica.
Marius starts ranting about how great Napoleon is. He asks what could be greater than the victories that the Empire achieved.
ââTo be free,â said Combeferre.â
Then everyone except Enjolras and Marius gets up and walks out. Marius is about to continue his argument for his new audience of one, but from outside, they overhear Combeferre singing a song about prefering his motherâs love to the glories of war.
ââCitizen,â said Enjolras to him, âmy mother is the Republic.ââ
I love the idea of puns and word play actually moving ideas forward. It not only gives a wonderful picture and such a contrast from the royalist salon, those people were depicted as dead, this room is alive and electrically so, from Courfeyracâs charged speech about the Charter before to a discussion about Napoleon and Waterloo. These young people are creating new ideas, engaging in dialogue to move the conversation forward. I also love how the dialogue is described as crossing swords with each other. I love that they are treating things without too much reverence. Also, I really love the idea that Bahorel has a favourite pose that he interrupted to listen to the speech. Â
They are even using newer slang words, they are keeping up with the world instead of refusing to engage with it. I love that Courfeyrac also gets a sly hit to Louis Napoleon Bonaparte in here.
Marius is truly shaken to have his beliefs of Napoleon be associated with crime. Marius is still focused on greatness, he talks about Napoleon both as a man and as a Great Man who conquered Empires for France. And with one sentence, Combeferre leaves Marius speechless.
The mother allusion is very interesting, Marius thinks of France in terms of his fatherland. He was introduced to a love of Napoleon and by extension France through the research he did on his father. For him, fatherland and great conquests go together, especially because his father was part of so many battles and was denied the glory/title that came with it in the latter half of his life.
But both Combeferre and Enjolras shift Mariusâ point of view towards considering the city and the Republic as a mother. The concept of France or Paris as a mother is interesting, especially since we have seen that progress has been associated with a softer side as well with Combeferre and Prouvaire and what they bring to Enjolrasâ soldier and priest. The Republic being thought of as a mother is also interesting because the violence can then be associated with the birth pangs needed to create that Republic. With Enjolras also not interested in violence for the sake of violence, it makes some sense. The violence is necessary to birth a Republic but not good in and of itself, according to Hugo.Â
The mother analogy is also very interesting and I have been increasingly wondering about this for some time. If we count the fact that gamin are essentially the children of the Patrie. If any of the Patrieâs children is in pain/darkness then progress cannot come, just as any part of the body feeling pain makes the whole body feel terrible, this is really great meta about cities as bodies and I think this motif comes up time and again. Cities are connected and function as centres of exchange and rely on different people supporting each other. Progress cannot come unless everyone can enjoy the benefits and people help each other. The Patrie as a mother/as a symbolical body is interesting, especially as it ties to the sewer chapters as well. Of course, Patrie/Republic also gets represented as a woman in revolutionary art therefore it is also very symbolic that the Republic is the nurturing mother who takes care of all her children. Marius who has not had a nurturing/loving relationship in his life has difficulty coming to terms with this concept. Â
3.4.6
Mariusâ horizons are being broadened, I love the idea of him being shaken compared to the earth being cut to plant a seed. Marius is confronted with needing to shift his entire world view after only having discovered it. And to be fair, he is pretty young at this point- in his late teens, but the impression has been made. He has been forced to consider a different viewpoint, the seed has been planted, Hugo wants us to know that Marius is capable of changing. Change however will take more time in coming, Marius because he is Marius, stops showing up at Musain. If it had been anyone else, they would have joined in with the singing and laughter. For now, he does not want to give up the idea of Bonapartism, which would mean becoming a traitor to his fatherâs memory. This is Mariusâ defining trait to be consumed by a single idea and to be loyal to a fault. Itâs why he deals with Thenardier the way he does.Â
And we are introduced to another of his quirks, not wanting to run into debt and not accepting his auntâs money. Donougher informs me that the title is to a Juvenal poem, but also the title is important not only in as much as it refers to Marius but also as much as it refers to the people, specifically âthe shame of grinding povertyâ. People under the grinding poverty will find it very hard to rise and that seems to be a very direct statement. As long as you keep people under crushing poverty and ignorance, it is very difficult to bring about meaningful change (oh no, is this foreshadowing of 1832 barricades? It feels like it, I am suddenly struck by too many feels).
Marius is stuck in the same position, he has not yet adopted the principles of the amis, to rise metaphorically and maybe literally in society, but he is also rejecting the help from home from his aunt. Marius has to learn to live in poverty and alter his entire lifestyle from living like a bourgeois student to one of considerable poverty because he is reluctant to become indebted to anyone. While I understand some of his sentiments, I really wish that he could have taken more help from the amis, maybe ask Feuilly or Bossuet for guidance and was not so reluctant to accept help, but that might also tie to his own political feelings. He is not yet converted to the idea of a socialist Republic like the amis but cannot ideologically accept help from his aunt because of him rejecting royalist values.
Marius stop talking about Napoleon, Les Amis are republicans! Oh god, he has airpods in he canât hear us, oh god!
Well, I thought it was funny. Anyways, I enjoyed digging into the weird coincidences of the number 18. I didnât know the event was referred to as the Coup of 18 Brumaire and I liked learning that nugget. Not that this is particularly relevant, but 18 is a very lucky number in Judaism, corresponding to the word for life, âchaiâ. All money gifts from my extended family come in multiples of 18. This is almost certainly of no import.
Iâm wincing so bad. âWhere is your enthusiasm then? and what do you do with it? whom do you admire, if you do not admire the emperor? and what more must you have? If you do not like that great man, what great men would you have?â All I can say is:
Everyone is struck mute by the audacity of how bad a take this is. Marius still has a little man inside him that needs an authoritative figure to look up to. I donât believe it was ever fully about the politics for him; itâs about his father, his alienation in Gillenormandâs household, his crippling inability to process his own feelings.
Combeferre owns him for sure, âetre libreâ and all that and then, agonizingly, starts singing about his mother. When I thought about it, this is a weird and interesting moment where Enjolras and Combeferre almost switch roles. First, important to note, Marius doesnât have a mother. Indeed, his lack of parental figures is a large part of what led him to putting Napoleon on such a pedestal. This bit from Combeferre cuts him to the core on a much more personal level than âto be free.â But Enjolras appears to be more understanding, or at least he feels the need to recontextualize Combeferreâs point for Mariusâs sake. However, I think this actually makes all the difference when it comes to getting through to Marius.
Combeferre makes an appeal to the care one has for their family, their fellow man. Enjolras makes an appeal to the morality of society, the social contract. They are both staying in their respective character lanes. But which one might be more convincing to Marius, a man who has no family to speak of? Combeferre leaves and leaves his argument behind. Enjolras stays and offers Marius another perspective, one that is more relatable to him. I donât how meaningful this small exchange ultimately is to our big themes, but I think thereâs some interesting subversions of expectation between the two of them here.
This may just be because I just wrote about how Combeferre typically convinces while Enjolras vanquishes, and someone could reasonably disagree with my take. And, since neither Enjolras nor Combeferre knows Mariusâs context, I canât say this was intentional on either of their parts. But the fact that it wasnât Combeferreâs mic drop that truly pierces Mariusâs convictions, but invoking a mother figure...Marius replaced his father with Napoleon, Enjolras tells him instead to replace his mother with the Republic.
Moderate liberal, thy name is Marius. âTo be between two religions, one which you have not yet abandoned, and another which is not yet adopted, is insupportable; and twilight is pleasant only to bat-like soulsâ (*cough* Grantaire *cough*). Neutrality canât be maintained when the revolution comes, if I may take liberties and consider the Bonapartists centrists.
(Thinking ahead, I donât know that we ever get real satisfaction re: Mariusâs politics, which tempers my interest in breaking them down even as Hugo goes on and on about the subject).
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