Louis Lambert / The Exiles / Seraphita

Louis Lambert, The Exiles, and Seraphita are three titles from the "Philosophical Studies" of Honoré de Balzac's magnum opus, The Human Comedy, which includes about 100 linked stories and novels. The three works included in this volume are thematically connected by their engagement with the spiritual doctrines of Emanuel Swedenborg.

Louis Lambert examines the life and theories of a boy genius who is enrolled in the Collège de Vendôme by a benefactor, the real-life author Madame de Staël. But the actual events of Louis Lambert are secondary to its extended discussions of philosophy and human emotion.

The Exiles is a short story, published in 1831, about two poets named Dante and Godefroid de Gand who attend the Sorbonne at the start of the fourteenth century. It explores questions of metaphysics and mysticism, particularly the spiritual quest for illuminism and enlightenment.

Seraphita is Balzac’s paean to spiritual love. It departs from the realism of the author's best-known works. Seraphita is a strange and melancholic being loved by Minna, who believes him to be a man, and also by Wilfrid, who considers her a woman. In fact, Seraphita is an androgyne, the perfect example of humanity.

“Never did Balzac approach the very ideal of Beauty as in this book.”
—Theophile Gautier

Seraphita is one of those books, and they are rare indeed, which make their way unaided. Either it ‘converts’ a man or it bores and disgusts him. Propaganda can do nothing to make it more widely read. Indeed, its virtue lies in this, that never at any time will it be effectively read except by a chosen few. It is true that in the beginning of its career it had a wide vogue. Are we not all familiar with the exclamation of that young Viennese student who, accosting Balzac in the street, begged permission to kiss the hand that wrote Seraphita? Vogues, however, soon die out, and it is fortunate they do, because only then does a book begin its real journey on the road to immortality.”
—Henry Miller, The Books in My Life

  • Louis Lambert
  • The Exiles
  • Seraphita
    1. Seraphitus
    2. Seraphita
    3. Seraphita-Seraphitus
    4. The Clouds of the Sanctuary
    5. Farewell
    6. The Path to Heaven
    7. The Assumption

Louis Lambert

Louis Lambert was born at Montoire, a little town in the Vendomois, where his father owned a tannery of no great magnitude, and intended that his son should succeed him; but his precocious bent for study modified the paternal decision. For, indeed, the tanner and his wife adored Louis, their only child, and never contradicted him in anything.

At the age of five Louis had begun by reading the Old and New Testaments; and these two Books, including so many books, had sealed his fate. Could that childish imagination understand the mystical depths of the Scriptures? Could it so early follow the flight of the Holy Spirit across the worlds? Or was it merely attracted by the romantic touches which abound in those Oriental poems! Our narrative will answer these questions to some readers.

One thing resulted from this first reading of the Bible: Louis went all over Montoire begging for books, and he obtained them by those winning ways peculiar to children, which no one can resist. While devoting himself to these studies under no sort of guidance, he reached the age of ten.

At that period substitutes for the army were scarce; rich families secured them long beforehand to have them ready when the lots were drawn. The poor tanner’s modest fortune did not allow of their purchasing a substitute for their son, and they saw no means allowed by law for evading the conscription but that of making him a priest; so, in 1807, they sent him to his maternal uncle, the parish priest of Mer, another small town on the Loire, not far from Blois. This arrangement at once satisfied Louis’ passion for knowledge, and his parents’ wish not to expose him to the dreadful chances of war; and, indeed, his taste for study and precocious intelligence gave grounds for hoping that he might rise to high fortunes in the Church.

After remaining for about three years with his uncle, an old and not uncultured Oratorian, Louis left him early in 1811 to enter the college at Vendome, where he was maintained at the cost of Madame de Stael.

Lambert owed the favor and patronage of this celebrated lady to chance, or shall we not say to Providence, who can smooth the path of forlorn genius? To us, indeed, who do not see below the surface of human things, such vicissitudes, of which we find many examples in the lives of great men, appear to be merely the result of physical phenomena; to most biographers the head of a man of genius rises above the herd as some noble plant in the fields attracts the eye of a botanist in its splendor. This comparison may well be applied to Louis Lambert’s adventure; he was accustomed to spend the time allowed him by his uncle for holidays at his father’s house; but instead of indulging, after the manner of schoolboys, in the sweets of the delightful far niente that tempts us at every age, he set out every morning with part of a loaf and his books, and went to read and meditate in the woods, to escape his mother’s remonstrances, for she believed such persistent study to be injurious. How admirable is a mother’s instinct! From that time reading was in Louis a sort of appetite which nothing could satisfy; he devoured books of every kind, feeding indiscriminately on religious works, history, philosophy, and physics. He has told me that he found indescribable delight in reading dictionaries for lack of other books, and I readily believed him. What scholar has not many a time found pleasure in seeking the probable meaning of some unknown word? The analysis of a word, its physiognomy and history, would be to Lambert matter for long dreaming. But these were not the instinctive dreams by which a boy accustoms himself to the phenomena of life, steels himself to every moral or physical perception—an involuntary education which subsequently brings forth fruit both in the understanding and character of a man; no, Louis mastered the facts, and he accounted for them after seeking out both the principle and the end with the mother wit of a savage. Indeed, from the age of fourteen, by one of those startling freaks in which nature sometimes indulges, and which proved how anomalous was his temperament, he would utter quite simply ideas of which the depth was not revealed to me till a long time after.

“Often,” he has said to me when speaking of his studies, “often have I made the most delightful voyage, floating on a word down the abyss of the past, like an insect embarked on a blade of grass tossing on the ripples of a stream. Starting from Greece, I would get to Rome, and traverse the whole extent of modern ages. What a fine book might be written of the life and adventures of a word! It has, of course, received various stamps from the occasions on which it has served its purpose; it has conveyed different ideas in different places; but is it not still grander to think of it under the three aspects of soul, body, and motion? Merely to regard it in the abstract, apart from its functions, its effects, and its influence, is enough to cast one into an ocean of meditations. Are not most words colored by the idea they represent? Then, to whose genius are they due? If it takes great intelligence to create a word, how old may human speech be? The combination of letters, their shapes, and the look they give to the word, are the exact reflection, in accordance with the character of each nation, of the unknown beings whose traces survive in us.

“Who can philosophically explain the transition from sensation to thought, from thought to word, from the word to its hieroglyphic presentment, from hieroglyphics to the alphabet, from the alphabet to written language, of which the eloquent beauty resides in a series of images, classified by rhetoric, and forming, in a sense, the hieroglyphics of thought? Was it not the ancient mode of representing human ideas as embodied in the forms of animals that gave rise to the shapes of the first signs used in the East for writing down language? Then has it not left its traces by tradition on our modern languages, which have all seized some remnant of the primitive speech of nations, a majestic and solemn tongue whose grandeur and solemnity decrease as communities grow old; whose sonorous tones ring in the Hebrew Bible, and still are noble in Greece, but grow weaker under the progress of successive phases of civilization?

“Is it to this time-honored spirit that we owe the mysteries lying buried in every human word? In the word True do we not discern a certain imaginary rectitude? Does not the compact brevity of its sound suggest a vague image of chaste nudity and the simplicity of Truth in all things? The syllable seems to me singularly crisp and fresh.

“I chose the formula of an abstract idea on purpose, not wishing to illustrate the case by a word which should make it too obvious to the apprehension, as the word Flight for instance, which is a direct appeal to the senses.

“But is it not so with every root word? They are all stamped with a living power that comes from the soul, and which they restore to the soul through the mysterious and wonderful action and reaction between thought and speech. Might we not speak of it as a lover who finds on his mistress’ lips as much love as he gives? Thus, by their mere physiognomy, words call to life in our brain the beings which they serve to clothe. Like all beings, there is but one place where their properties are at full liberty to act and develop. But the subject demands a science to itself perhaps!”

And he would shrug his shoulders as much as to say, “But we are too high and too low!”

Louis’ passion for reading had on the whole been very well satisfied. The curé of Mer had two or three thousand volumes. This treasure had been derived from the plunder committed during the Revolution in the neighboring chateaux and abbeys. As a priest who had taken the oath, the worthy man had been able to choose the best books from among these precious libraries, which were sold by the pound. In three years Louis Lambert had assimilated the contents of all the books in his uncle’s library that were worth reading. The process of absorbing ideas by means of reading had become in him a very strange phenomenon. His eye took in six or seven lines at once, and his mind grasped the sense with a swiftness as remarkable as that of his eye; sometimes even one word in a sentence was enough to enable him to seize the gist of the matter.

His memory was prodigious. He remembered with equal exactitude the ideas he had derived from reading, and those which had occurred to him in the course of meditation or conversation. Indeed, he had every form of memory—for places, for names, for words, things, and faces. He not only recalled any object at will, but he saw them in his mind, situated, lighted, and colored as he had originally seen them. And this power he could exert with equal effect with regard to the most abstract efforts of the intellect. He could remember, as he said, not merely the position of a sentence in the book where he had met with it, but the frame of mind he had been in at remote dates. Thus his was the singular privilege of being able to retrace in memory the whole life and progress of his mind, from the ideas he had first acquired to the last thought evolved in it, from the most obscure to the clearest. His brain, accustomed in early youth to the mysterious mechanism by which human faculties are concentrated, drew from this rich treasury endless images full of life and freshness, on which he fed his spirit during those lucid spells of contemplation.

“Whenever I wish it,” said he to me in his own language, to which a fund of remembrance gave precocious originality, “I can draw a veil over my eyes. Then I suddenly see within me a camera obscura, where natural objects are reproduced in purer forms than those under which they first appeared to my external sense.”

At the age of twelve his imagination, stimulated by the perpetual exercise of his faculties, had developed to a point which permitted him to have such precise concepts of things which he knew only from reading about them, that the image stamped on his mind could not have been clearer if he had actually seen them, whether this was by a process of analogy or that he was gifted with a sort of second sight by which he could command all nature.

“When I read the story of the battle of Austerlitz,” said he to me one day, “I saw every incident. The roar of the cannon, the cries of the fighting men rang in my ears, and made my inmost self quiver; I could smell the powder; I heard the clatter of horses and the voices of men; I looked down on the plain where armed nations were in collision, just as if I had been on the heights of Santon. The scene was as terrifying as a passage from the Apocalypse.” On the occasions when he brought all his powers into play, and in some degree lost consciousness of his physical existence, and lived on only by the remarkable energy of his mental powers, whose sphere was enormously expanded, he left space behind him, to use his own words.

But I will not here anticipate the intellectual phases of his life. Already, in spite of myself, I have reversed the order in which I ought to tell the history of this man, who transferred all his activities to thinking, as others throw all their life into action.


(End of excerpt of Louis Lambert)

Louis Lambert / The Exiles / Seraphita
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This Antipodes edition is a republication of texts from The Works of Balzac, published in 1899 by Little, Brown, and Company, and The Novels of Balzac, published in 1900 by Gebbie Publishing. Louis Lambert, Les Proscrits (The Exiles), and Seraphita were first published together in a volume entitled Le Livre Mystique in 1835.

ISBN: 978-0-9882026-7-2
288 pages

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