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80 pages 2 hours read

Victor Hugo

Les Miserables

Fiction | Novel | Adult | Published in 1862

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Part 3, Books 1-4Chapter Summaries & Analyses

Part 3, Book 1 Summary: "Paris Through the Study of One of Its Atoms"

Gavroche is a "guttersnipe" (429), a poor boy who lives on the Parisian streets. Paris contains hundreds of homeless children like him, who live beneath bridges and in abandoned buildings in "Paris's limbo" (432). The narrator describes the lives of boys such as Gavroche, as well as other members of the Parisian underworld. Every type of person exists in the city as "everything that exists elsewhere exists in Paris" (437). Gavroche is not an orphan; his parents are Monsieur and Madame Thénardier, who "kicked him out" (441) and who have now moved into the dilapidated Gorbeau House where Valjean and Cosette briefly lived. In the eight or nine years since Valjean escaped to the convent, the Thénardiers' inn failed, and they moved to Paris, renaming themselves the Jondrettes. Gavroche has been banished from his family, however, so he must fend for himself on the streets. Aged 11 or 12, he begs for food and picks people's pockets. Since Gavroche has never experienced parental love, he harbors no resentment toward his own parents. An impoverished young man named Marius Pontmercy lives next door to the Thénardiers.

Part 3, Book 2 Summary: "The Consummate Bourgeois"

Monsieur Gillenormand is a "man of another age" (443). He is an elderly bourgeois individual who was born in the 18th century. Now, he is more than 90 years old, though he still has all his own teeth. He has a testy personality and superficial tastes. Even though he is "passionately fond of women" (446), he no longer has the energy to carry out an affair. However, he is "not at all annoyed" (447) when a woman falsely suggests that he has sired two children with her. He supports both children financially, even though he is not their father. When people annoy him, he does not hesitate to hit them with his cane. Monsieur Gillenormand is a strong supporter of the French monarchy, much to the annoyance of his grandson, Marius Pontmercy. Monsieur Gillenormand shares his home with his unmarried 50-year-old daughter and Marius, the son of his now-deceased second daughter. Although they do not share political views, Monsieur Gillenormand loves his grandson but treats him sternly. Marius's mother died at a young age. She was married to a colonel—the "man of her dreams" (449). She loved the colonel, even though he was a part of Napoleon's army that displaced the French monarchy following the French Revolution in 1789. The colonel's name is Georges Pontmercy, the same individual Thénardier robbed on the battlefield, inadvertently saving his life.

Part 3, Book 3 Summary: “Grandfather and Grandson”

Georges Pontmercy did not grow up rich. He strove to make himself a high-ranking officer in Napoleon’s army. He was proud of his achievements, even after Napoleon’s defeat and the return of the monarchy, when he was placed under house arrest. He met and married Marius’s mother, who died in 1815. At the behest of Monsieur Gillenormand, Marius is kept away from his anti-monarchist father. After being told by his grandfather that Georges abandoned him, Marius has little affection for his father. He does not know that the two men’s political forced Georges to relinquish Marius into Monsieur's Gillenormand's custody. Instead, Georges is forced to watch his son from a distance, and the loving letters he writes to his son are confiscated by Monsieur Gillenormand. Thanks to a conservative tutor, Marius is raised with similar beliefs to his grandfather.

Marius remembers being summoned to his dying father's bedside in 1827, but he arrived too late, missing his father's death by a matter of minutes. He struggled to grieve for a man who he believed did not love him. However, Marius finds a note written by his father among the dead man's possessions. In the note, Georges claims that his life was saved after the Battle of Waterloo by a man named Thénardier. He asks Marius to track down this man and, as recompense, "do the best he can for Thénardier" (463).

The note confuses Marius. He struggles to process his father's memory when he returns to Paris, not understanding why the father who supposedly did not love his son then asked to see Marius in his final moments. He speaks to a church warden named Mabeuf who describes how Georges regularly visited Paris to watch over his son, though he never made his presence known. Marius resolves to learn everything he can about his father, reading history books and news items about Georges’s role in the Napoleonic Wars. Increasingly, he begins to "to adore his father" (465). His grandfather and aunt believe that he is seeing a woman, when he is actually praying at his father's grave. This developing respect annoys Monsieur Gillenormand, as does Marius's newfound admiration for Napoleon Bonaparte. The old man turns "from purple to incandescent" (474) with anger. These new political views create a rift between grandfather and grandson. Marius leaves the house feeling outraged, refusing to accept any money or help from his family.

Part 3, Book 4 Summary: "Friends of the ABC"

Marius becomes more interested in politics. He meets a group of radical students who abandon their studies in favor of a revolutionary cause. Laigle and Courfeyrac are among of these students. They help Marius find somewhere to live and introduce him to a secret society called the Friends of the ABC, "a society dedicated ostensibly to the education of children, in reality to the elevation of men" (476). The leader of the Friends of the ABC is a "charming young man" (477) named Enjolras, who convinces the group to push for change in society. Marius relishes his involvement in the group. However, his enthusiasm is dampened when he argues with the members about the "truly great" (494) Napoleon. Marius echoes his father's beliefs and praises Napoleon for ushering in a golden era in French history. The other members criticize Napoleon for making himself Emperor of France, as they favor a more democratic model of governance. The argument leaves Marius deeply shaken. In the coming days, he realizes he has no money and is thrust into poverty. He sells all his possessions.

Part 3, Books 1-4 Analysis

Part 3 of Les Misérables introduces Marius Pontmercy. Marius is a fundamentally different character from Valjean, Javert, Fantine, and Cosette. Unlike them, he comes from a wealthy family, and he is only driven into poverty by a political disagreement with his grandfather. While Marius's angry feelings toward his grandfather are sincere, he is never in as desperate a position as Fantine or Valjean. He always has the option of admitting defeat in his argument and returning to his life of relative luxury. As such, Marius is defined by his pride. He refuses to admit defeat, even when he must sell all his possessions. Marius never feels the crushing pressure of poverty because he is too busy thinking about his pride. His decision to defy social expectations is due to personal reasons, not the bleak desperation of the other characters. Marius is witness to social injustice, even if he never suffers from it in quite the same way.

Marius is an important representation of the relatively fast way in which French society has evolved over the previous generations. His grandfather is a staunch monarchist, his father fought in Napoleon's army, and his peers reject Bonapartism and the monarchy both. His grandfather's politics represent the pre-French Revolution era, his father's politics represent the post-Revolution imperial age, and his friends' politics represent the social unrest provoked by the return of the monarchy. These three eras in French society are built on vastly different ideas, but they can still be present in the same household, illustrating one of the ways in which French society is at war with itself. Hugo himself, whose father was a general in the Napoleonic army, possessed shifting political allegiances over the course of his life. Despite his father’s service, Hugo was a royalist as a young man, before embracing republicanism. Even then, he struggled to find a place in the politics of the Second French Republic, labeling himself a conservative but distancing himself from his party due to his support for universal suffrage and opposition to the death penalty. The one constant in Hugo’s political life was his hatred of social injustice, which manifested itself in every era of France’s most tumultuous century.

Marius adjusts his beliefs as he steps out of his sheltered upbringing. The more he learns about the world, the more he is willing to change his ideals. He begins with his grandfather's beliefs, then adopts the ideas that he assumes his father held, and later becomes fascinated and eventually disillusioned with the radical politics of his friends. Marius, like French society itself, is growing and evolving in his political outlook but struggling to settle on any cohesive model for change. As such, Marius feels gradually dissatisfied with the world but lacks any plan to make it truly better.

In addition to introducing Marius, Part 3 also introduces Gavroche. Described as a street urchin, Gavroche is the son of the Thénardier family who has been kicked out of the house and forced to find his own way in the world. His parents are once again shown to be utterly cruel in abandoning their child, and Gavroche's personality is another condemnation of Monsieur and Madame Thénardier. Gavroche may be a petty criminal who is forced to steal to survive, but he possesses a better understanding of morality than either of his parents. He is better for escaping their cruel influence, as he lacks his father's relentless pursuit of material wealth and his mother's capacity for taking pleasure in abuse. As shown later in the novel, Gavroche is capable of self-sacrifice. He wants to be moral, even if society forces him to sin. Gavroche is an exploration of the nature of sin: He is even poorer than his parents and, at times, even more desperate. But he does not allow his poverty and his desperation to drive him to their depths of immorality.

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