Scenes from a Courtesan's Life

“I?” “ To the Abbe Carlos Herrera . “MY DEAR ABBE,—I have had only benefits from you, and I have betrayed you. This involuntary ingratitude is killing me, and when you read these lines I shall have ceased to exist. You are not here now to save me. “You had given me full liberty, if I should find it advantageous, to destroy you by flinging you on the ground like a cigar-end; but I have ruined you by a blunder. To escape from a difficulty, deluded by a clever question from the examining judge, your son by adoption and grace went over to the side of those who aim at killing you at any cost, and insist on proving an identity, which I know to be impossible, between you and a French villain. All is said. “Between a man of your calibre and me—me of whom you tried to make a greater man than I am capable of being—no foolish sentiment can come at the moment of final parting. You hoped to make me powerful and famous, and you have thrown me into the gulf of suicide, that is all. I have long heard the broad pinions of that vertigo beating over my head. “As you have sometimes said, there is the posterity of Cain and the posterity of Abel. In the great human drama Cain is in opposition. You are descended from Adam through that line, in which the devil still fans the fire of which the first spark was flung on Eve. Among the demons of that pedigree, from time to time we see one of stupendous power, summing up every form of human energy, and resembling the fevered beasts of the desert, whose vitality demands the vast spaces they find there. Such men are as dangerous as lions would be in the heart of Normandy; they must have their prey, and they devour common men and crop the money of fools. Their sport is so dangerous that at last they kill the humble dog whom they have taken for a companion and made an idol of. “When it is God’s will, these mysterious beings may be a Moses, an Attila, Charlemagne, Mahomet, or Napoleon; but when He leaves a generation of these stupendous tools to rust at the bottom of the ocean, they are no more than a Pugatschef, a Fouche, a Louvel, or the Abbe Carlos Herrera. Gifted with immense power over tenderer souls, they entrap them and mangle them. It is grand, it is fine —in its way. It is the poisonous plant with gorgeous coloring that fascinates children in the woods. It is the poetry of evil. Men like you ought to dwell in caves and never come out of them. You have made me live that vast life, and I have had all my share of existence; so I may very well take my head out of the Gordian knot of your policy and slip it into the running knot of my cravat. “To repair the mischief I have done, I am forwarding to the public prosecutor a retraction of my deposition. You will know how to take advantage of this document. “In virtue of a will formally drawn up, restitution will be made, Monsieur l’Abbe, of the moneys belonging to your Order which you so imprudently devoted to my use, as a result of your paternal affection for me. “And so, farewell. Farewell, colossal image of Evil and Corruption; farewell—to you who, if started on the right road, might have been greater than Ximenes, greater than Richelieu! You have kept your promises. I find myself once more just as I was on the banks of the Charente, after enjoying, by your help, the enchantments of a dream. But, unfortunately, it is not now in the waters of my native place that I shall drown the errors of a boy; but in the Seine, and my hole is a cell in the Conciergerie. “Do not regret me: my contempt for you is as great as my admiration. “LUCIEN.” A little before one in the morning, when the men came to fetch away the body, they found Jacques Collin kneeling by the bed, the letter on the floor, dropped, no doubt, as a suicide drops the pistol that has shot him; but the unhappy man still held Lucien’s hand between his own, and was praying to God. On seeing this man, the porters paused for a moment, for he looked like one of those stone images, kneeling to all eternity on a mediaeval tomb, the work of some stone-carver’s genius. The sham priest, with eyes as bright as a tiger’s, but stiffened into supernatural rigidity, so impressed the men that they gently bid him rise. “Why?” he asked mildly. The audacious Trompe-la-Mort was as meek as a child. The governor pointed him out to Monsieur de Chargeboeuf; and he, respecting such grief, and believing that Jacques Collin was indeed the priest he called himself, explained the orders given by Monsieur de Granville with regard to the funeral service and arrangements, showing that it was absolutely necessary that the body should be transferred to Lucien’s lodgings, Quai Malaquais, where the priests were waiting to watch by it for the rest of the night. “It is worthy of that gentleman’s well-known magnanimity,” said Jacques Collin sadly. “Tell him, monsieur, that he may rely on my gratitude. Yes, I am in a position to do him great service. Do not forget these words; they are of the utmost importance to him. “Oh, monsieur! strange changes come over a man’s spirit when for seven hours he has wept over such a son as he——And I shall see him no more!” After gazing once more at Lucien with an expression of a mother bereft of her child’s remains, Jacques Collin sank in a heap. As he saw Lucien’s body carried away, he uttered a groan that made the men hurry off. The public prosecutor’s private secretary and the governor of the prison had already made their escape from the scene. What had become of that iron spirit; of the decision which was a match in swiftness for the eye; of the nature in which thought and action flashed forth together like one flame; of the sinews hardened by three spells of labor on the hulks, and by three escapes, the muscles which had acquired the metallic temper of a savage’s limbs? Iron will yield to a certain amount of hammering or persistent pressure; its impenetrable molecules, purified and made homogeneous by man, may become disintegrated, and without being in a state of fusion the metal had lost its power of resistance. Blacksmiths, locksmiths, tool-makers sometimes express this state by saying the iron is retting, appropriating a word applied exclusively to hemp, which is reduced to pulp and fibre by maceration. Well, the human soul, or, if you will, the threefold powers of body, heart, and intellect, under certain repeated shocks, get into such a condition as fibrous iron. They too are disintegrated. Science and law and the public seek a thousand causes for the terrible catastrophes on railways caused by the rupture of an iron rail, that of Bellevue being a famous instance; but no one has asked the evidence of real experts in such matters, the blacksmiths, who all say the same thing, “The iron was stringy!” The danger cannot be foreseen. Metal that has gone soft, and metal that has preserved its tenacity, both look exactly alike. Priests and examining judges often find great criminals in this state. The awful experiences of the Assize Court and the “last toilet” commonly produce this dissolution of the nervous system, even in the strongest natures. Then confessions are blurted by the most firmly set lips; then the toughest hearts break; and, strange to say, always at the moment when these confessions are useless, when this weakness as of death snatches from the man the mask of innocence which made Justice uneasy—for it always is uneasy when the criminal dies without confessing his crime. Napoleon went through this collapse of every human power on the field of Waterloo. At eight in the morning, when the warder of the better cells entered the room where Jacques Collin was confined, he found him pale and calm, like a man who has collected all his strength by sheer determination. “It is the hour for airing in the prison-yard,” said the turnkey; “you have not been out for three days; if you choose to take air and exercise, you may.” Jacques Collin, lost in his absorbing thoughts, and taking no interest in himself, regarding himself as a garment with no body in it, a perfect rag, never suspected the trap laid for him by Bibi-Lupin, nor the importance attaching to his walk in the prison-yard. The unhappy man went out mechanically, along the corridor, by the cells built into the magnificent cloisters of the Palace of the Kings, over which is the corridor Saint-Louis, as it is called, leading to the various purlieus of the Court of Appeals. This passage joins that of the better cells; and it is worth noting that the cell in which Louvel was imprisoned, one of the most famous of the regicides, is the room at the right angle formed by the junction of the two corridors. Under the pretty room in the Tour Bonbec there is a spiral staircase leading from the dark passage, and serving the prisoners who are lodged in these cells to go up and down on their way from or to the yard. Every prisoner, whether committed for trial or already sentenced, and the prisoners under suspicion who have been reprieved from the closest cells—in short, every one in confinement in the Conciergerie takes exercise in this narrow paved courtyard for some hours every day, especially the early hours of summer mornings. This recreation ground, the ante-room to the scaffold or the hulks on one side, on the other still clings to the world through the gendarme, the examining judge, and the Assize Court. It strikes a greater chill perhaps than even the scaffold. The scaffold may be a pedestal to soar to heaven from; but the prison-yard is every infamy on earth concentrated and unavoidable. Whether at La Force or at Poissy, at Melun or at Sainte-Pelagie, a prison-yard is a prison-yard. The same details are exactly repeated, all but the color of the walls, their height, and the space enclosed. So this Study of Manners would be false to its name if it did not include an exact description of this Pandemonium of Paris. Under the mighty vaulting which supports the lower courts and the Court of Appeals there is, close to the fourth arch, a stone slab, used by Saint-Louis, it is said, for the distribution of alms, and doing duty in our day as a counter for the sale of eatables to the prisoners. So as soon as the prison-yard is open to the prisoners, they gather round this stone table, which displays such dainties as jail-birds desire—brandy, rum, and the like. The first two archways on that side of the yard, facing the fine Byzantine corridor—the only vestige now of Saint-Louis’ elegant palace—form a parlor, where the prisoners and their counsel may meet, to which the prisoners have access through a formidable gateway—a double passage, railed off by enormous bars, within the width of the third archway. This double way is like the temporary passages arranged at the door of a theatre to keep a line on occasions when a great success brings a crowd. This parlor, at the very end of the vast entrance-hall of the Conciergerie, and lighted by loop-holes on the yard side, has lately been opened out towards the back, and the opening filled with glass, so that the interviews of the lawyers with their clients are under supervision. This innovation was made necessary by the too great fascinations brought to bear by pretty women on their counsel. Where will morality stop short? Such precautions are like the ready-made sets of questions for self-examination, where pure imaginations are defiled by meditating on unknown and monstrous depravity. In this parlor, too, parents and friends may be allowed by the authorities to meet the prisoners, whether on remand or awaiting their sentence. The reader may now understand what the prison-yard is to the two hundred prisoners in the Conciergerie: their garden—a garden without trees, beds, or flowers—in short, a prison-yard. The parlor, and the stone of Saint-Louis, where such food and liquor as are allowed are dispensed, are the only possible means of communication with the outer world. The hour spent in the yard is the only time when the prisoner is in the open air or the society of his kind; in other prisons those who are sentenced for a term are brought together in workshops; but in the Conciergerie no occupation is allowed, excepting in the privileged cells. There the absorbing idea in every mind is the drama of the Assize Court, since the culprit comes only to be examined or to be sentenced. This yard is indeed terrible to behold; it cannot be imagined, it must be seen. In the first place, the assemblage, in a space forty metres long by thirty wide, of a hundred condemned or suspected criminals, does not constitute the cream of society. These creatures, belonging for the most part to the lowest ranks, are poorly clad; their countenances are base or horrible, for a criminal from the upper sphere of society is happily, a rare exception. Peculation, forgery, or fraudulent bankruptcy, the only crimes that can bring decent folks so low, enjoy the privilege of the better cells, and then the prisoner scarcely ever quits it. This promenade, bounded by fine but formidable blackened walls, by a cloister divided up into cells, by fortifications on the side towards the quay, by the barred cells of the better class on the north, watched by vigilant warders, and filled with a herd of criminals, all meanly suspicious of each other, is depressing enough in itself; and it becomes terrifying when you find yourself the centre of all those eyes full of hatred, curiosity, and despair, face to face with that degraded crew. Not a gleam of gladness! all is gloom—the place and the men. All is speechless—the walls and men’s consciences. To these hapless creatures danger lies everywhere; excepting in the case of an alliance as ominous as the prison where it was formed, they dare not trust each other. The police, all-pervading, poisons the atmosphere and taints everything, even the hand-grasp of two criminals who have been intimate. A convict who meets his most familiar comrade does not know that he may not have repented and have made a confession to save his life. This absence of confidence, this dread of the nark, marks the liberty, already so illusory, of the prison-yard. The “nark” (in French, le Mouton or le coqueur) is a spy who affects to be sentenced for some serious offence, and whose skill consists in pretending to be a chum. The “chum,” in thieves’ slang, is a skilled thief, a professional who has cut himself adrift from society, and means to remain a thief all his days, and continues faithful through thick and thin to the laws of the swell-mob. Crime and madness have a certain resemblance. To see the prisoners of the Conciergerie in the yard, or the madmen in the garden of an asylum, is much the same thing. Prisoners and lunatics walk to and fro, avoiding each other, looking up with more or less strange or vicious glances, according to the mood of the moment, but never cheerful, never grave; they know each other, or they dread each other. The anticipation of their sentence, remorse, and apprehension give all these men exercising, the anxious, furtive look of the insane. Only the most consummate criminals have the audacity that apes the quietude of respectability, the sincerity of a clear conscience. As men of the better class are few, and shame keeps the few whose crimes have brought them within doors, the frequenters of the prison-yard are for the most part dressed as workmen. Blouses, long and short, and velveteen jackets preponderate. These coarse or dirty garments, harmonizing with the coarse and sinister faces and brutal manner—somewhat subdued, indeed, by the gloomy reflections that weigh on men in prison—everything, to the silence that reigns, contributes to strike terror or disgust into the rare visitor who, by high influence, has obtained the privilege, seldom granted, of going over the Conciergerie. Just as the sight of an anatomical museum, where foul diseases are represented by wax models, makes the youth who may be taken there more chaste and apt for nobler and purer love, so the sight of the Conciergerie and of the prison-yard, filled with men marked for the hulks or the scaffold or some disgraceful punishment, inspires many, who might not fear that Divine Justice whose voice speaks so loudly to the conscience, with a fear of human justice; and they come out honest men for a long time after. As the men who were exercising in the prison-yard, when Trompe-la-Mort appeared there, were to be the actors in a scene of crowning importance in the life of Jacques Collin, it will be well to depict a few of the principal personages of this sinister crowd. Here, as everywhere when men are thrown together, here, as at school even, force, physical and moral, wins the day. Here, then, as on the hulks, crime stamps the man’s rank. Those whose head is doomed are the aristocracy. The prison-yard, as may be supposed, is a school of criminal law, which is far better learned there than at the Hall on the Place du Pantheon. A never-failing pleasantry is to rehearse the drama of the Assize Court; to elect a president, a jury, a public prosecutor, a counsel, and to go through the whole trial. This hideous farce is played before almost every great trial. At this time a famous case was proceeding in the Criminal Court, that of the dreadful murder committed on the persons of Monsieur and Madame Crottat, the notary’s father and mother, retired farmers who, as this horrible business showed, kept eight hundred thousand francs in gold in their house. One of the men concerned in this double murder was the notorious Dannepont, known as la Pouraille, a released convict, who for five years had eluded the most active search on the part of the police, under the protection of seven or eight different names. This villain’s disguises were so perfect, that he had served two years of imprisonment under the name of Delsouq, who was one of his own disciples, and a famous thief, though he never, in any of his achievements, went beyond the jurisdiction of the lower Courts. La Pouraille had committed no less than three murders since his dismissal from the hulks. The certainty that he would be executed, not less than the large fortune he was supposed to have, made this man an object of terror and admiration to his fellow-prisoners; for not a farthing of the stolen money had ever been recovered. Even after the events of July 1830, some persons may remember the terror caused in Paris by this daring crime, worthy to compare in importance with the robbery of medals from the Public Library; for the unhappy tendency of our age is to make a murder the more interesting in proportion to the greater sum of money secured by it. La Pouraille, a small, lean, dry man, with a face like a ferret, forty-five years old, and one of the celebrities of the prisons he had successively lived in since the age of nineteen, knew Jacques Collin well, how and why will be seen. Two other convicts, brought with la Pouraille from La Force within these twenty-four hours, had at once acknowledged and made the whole prison-yard acknowledge the supremacy of this past-master sealed to the scaffold. One of these convicts, a ticket-of-leave man, named Selerier, alias l’Avuergnat, Pere Ralleau, and le Rouleur, who in the sphere known to the hulks as the swell-mob was called Fil-de-Soie (or silken thread)—a nickname he owed to the skill with which he slipped through the various perils of the business—was an old ally of Jacques Collin’s. Trompe-la-Mort so keenly suspected Fil-de-Soie of playing a double part, of being at once in the secrets of the swell-mob and a spy laid by the police, that he had supposed him to be the prime mover of his arrest in the Maison Vauquer in 1819 ( Le Pere Goriot ). Selerier, whom we must call Fil-de-Soie, as we shall also call Dannepont la Pouraille, already guilty of evading surveillance, was concerned in certain well-known robberies without bloodshed, which would certainly take him back to the hulks for at least twenty years. The other convict, named Riganson, and his kept woman, known as la Biffe, were a most formidable couple, members of the swell-mob. Riganson, on very distant terms with the police from his earliest years, was nicknamed le Biffon. Biffon was the male of la Biffe—for nothing is sacred to the swell-mob. These fiends respect nothing, neither the law nor religions, not even natural history, whose solemn nomenclature, it is seen, is parodied by them. Here a digression is necessary; for Jacques Collin’s appearance in the prison-yard in the midst of his foes, as had been so cleverly contrived by Bibi-Lupin and the examining judge, and the strange scenes to ensue, would be incomprehensible and impossible without some explanation as to the world of thieves and of the hulks, its laws, its manners, and above all, its language, its hideous figures of speech being indispensable in this portion of my tale. So, first of all, a few words must be said as to the vocabulary of sharpers, pickpockets, thieves, and murderers, known as Argot, or thieves’ cant, which has of late been introduced into literature with so much success that more than one word of that strange lingo is familiar on the rosy lips of ladies, has been heard in gilded boudoirs, and become the delight of princes, who have often proclaimed themselves “done brown” (floue)! And it must be owned, to the surprise no doubt of many persons, that no language is more vigorous or more vivid than that of this underground world which, from the beginnings of countries with capitals, has dwelt in cellars and slums, in the third limbo of society everywhere (le troisieme dessous, as the expressive and vivid slang of the theatres has it). For is not the world a stage? Le troisieme dessous is the lowest cellar under the stage at the Opera where the machinery is kept and men stay who work it, whence the footlights are raised, the ghosts, the blue-devils shot up from hell, and so forth. Every word of this language is a bold metaphor, ingenious or horrible. A man’s breeches are his kicks or trucks (montante, a word that need not be explained). In this language you do not sleep, you snooze, or doze (pioncer—and note how vigorously expressive the word is of the sleep of the hunted, weary, distrustful animal called a thief, which as soon as it is in safety drops—rolls—into the gulf of deep slumber so necessary under the mighty wings of suspicion always hovering over it; a fearful sleep, like that of a wild beast that can sleep, nay, and snore, and yet its ears are alert with caution). In this idiom everything is savage. The syllables which begin or end the words are harsh and curiously startling. A woman is a trip or a moll (une largue). And it is poetical too: straw is la plume de Beauce, a farmyard feather bed. The word midnight is paraphrased by twelve leads striking—it makes one shiver! Rincer une cambriole is to “screw the shop,” to rifle a room. What a feeble expression is to go to bed in comparison with “to doss” (piausser, make a new skin). What picturesque imagery! Work your dominoes (jouer des dominos) is to eat; how can men eat with the police at their heels? And this language is always growing; it keeps pace with civilization, and is enriched with some new expression by every fresh invention. The potato, discovered and introduced by Louis XVI. and Parmentier, was at once dubbed in French slang as the pig’s orange (Orange a Cochons)[the Irish have called them bog oranges]. Banknotes are invented; the “mob” at once call them Flimsies (fafiots garotes, from “Garot,” the name of the cashier whose signature they bear). Flimsy! (fafiot.) Cannot you hear the rustle of the thin paper? The thousand franc-note is male flimsy (in French), the five hundred franc-note is the female; and convicts will, you may be sure, find some whimsical name for the hundred and two hundred franc-notes. In 1790 Guillotin invented, with humane intent, the expeditious machine which solved all the difficulties involved in the problem of capital punishment. Convicts and prisoners from the hulks forthwith investigated this contrivance, standing as it did on the monarchical borderland of the old system and the frontier of modern legislation; they instantly gave it the name of l’Abbaye de Monte-a-Regret . They looked at the angle formed by the steel blade, and described its action as repeating (faucher); and when it is remembered that the hulks are called the meadow (le pre), philologists must admire the inventiveness of these horrible vocables, as Charles Nodier would have said. The high antiquity of this kind of slang is also noteworthy. A tenth of the words are of old Romanesque origin, another tenth are the old Gaulish French of Rabelais. Effondrer, to thrash a man, to give him what for; otolondrer, to annoy or to “spur” him; cambrioler, doing anything in a room; aubert, money; Gironde, a beauty (the name of a river of Languedoc); fouillousse, a pocket—a “cly”—are all French of the fourteenth and fifteenth centuries. The word affe, meaning life, is of the highest antiquity. From affe anything that disturbs life is called affres (a rowing or scolding), hence affreux, anything that troubles life. About a hundred words are derived from the language of Panurge, a name symbolizing the people, for it is derived from two Greek words signifying All-working. Science is changing the face of the world by constructing railroads. In Argot the train is le roulant Vif, the Rattler. The name given to the head while still on the shoulders—la Sorbonne—shows the antiquity of this dialect which is mentioned by very early romance-writers, as Cervantes, the Italian story-tellers, and Aretino. In all ages the moll, the prostitute, the heroine of so many old-world romances, has been the protectress, companion, and comfort of the sharper, the thief, the pickpocket, the area-sneak, and the burglar. Prostitution and robbery are the male and female forms of protest made by the natural state against the social state. Even philosophers, the innovators of to-day, the humanitarians with the communists and Fourierists in their train, come at last, without knowing it, to the same conclusion—prostitution and theft. The thief does not argue out questions of property, of inheritance, and social responsibility, in sophistical books; he absolutely ignores them. To him theft is appropriating his own. He does not discuss marriage; he does not complain of it; he does not insist, in printed Utopian dreams, on the mutual consent and bond of souls which can never become general; he pairs with a vehemence of which the bonds are constantly riveted by the hammer of necessity. Modern innovators write unctuous theories, long drawn, and nebulous or philanthropical romances; but the thief acts. He is as clear as a fact, as logical as a blow; and then his style! Another thing worth noting: the world of prostitutes, thieves, and murders of the galleys and the prisons forms a population of about sixty to eighty thousand souls, men and women. Such a world is not to be disdained in a picture of modern manners and a literary reproduction of the social body. The law, the gendarmerie, and the police constitute a body almost equal in number; is not that strange? This antagonism of persons perpetually seeking and avoiding each other, and fighting a vast and highly dramatic duel, are what are sketched in this Study. It has been the same thing with thieving and public harlotry as with the stage, the police, the priesthood, and the gendarmerie. In these six walks of life the individual contracts an indelible character. He can no longer be himself. The stigmata of ordination are as immutable as those of the soldier are. And it is the same in other callings which are strongly in opposition, strong contrasts with civilization. These violent, eccentric, singular signs—sui generis—are what make the harlot, the robber, the murderer, the ticket-of-leave man, so easily recognizable by their foes, the spy and the police, to whom they are as game to the sportsman: they have a gait, a manner, a complexion, a look, a color, a smell—in short, infallible marks about them. Hence the highly-developed art of disguise which the heroes of the hulks acquire. One word yet as to the constitution of this world apart, which the abolition of branding, the mitigation of penalties, and the silly leniency of furies are making a threatening evil. In about twenty years Paris will be beleaguered by an army of forty thousand reprieved criminals; the department of the Seine and its fifteen hundred thousand inhabitants being the only place in France where these poor wretches can be hidden. To them Paris is what the virgin forest is to beasts of prey. The swell-mob, or more exactly, the upper class of thieves, which is the Faubourg Saint-Germain, the aristocracy of the tribe, had, in 1816, after the peace which made life hard for so many men, formed an association called les grands fanandels—the Great Pals—consisting of the most noted master-thieves and certain bold spirits at that time bereft of any means of living. This word pal means brother, friend, and comrade all in one. And these “Great Pals,” the cream of the thieving fraternity, for more than twenty years were the Court of Appeal, the Institute of Learning, and the Chamber of Peers of this community. These men all had their private means, with funds in common, and a code of their own. They knew each other, and were pledged to help and succor each other in difficulties. And they were all superior to the tricks or snares of the police, had a charter of their own, passwords and signs of recognition. From 1815 to 1819 these dukes and peers of the prison world had formed the famous association of the Ten-thousand (see le Pere Goriot ), so styled by reason of an agreement in virtue of which no job was to be undertaken by which less than ten thousand francs could be got. At that very time, in 1829-30, some memoirs were brought out in which the collective force of this association and the names of the leaders were published by a famous member of the police-force. It was terrifying to find there an army of skilled rogues, male and female; so numerous, so clever, so constantly lucky, that such thieves as Pastourel, Collonge, or Chimaux, men of fifty and sixty, were described as outlaws from society from their earliest years! What a confession of the ineptitude of justice that rogues so old should be at large! Jacques Collin had been the cashier, not only of the “Ten-thousand,” but also of the “Great Pals,” the heroes of the hulks. Competent authorities admit that the hulks have always owned large sums. This curious fact is quite conceivable. Stolen goods are never recovered but in very singular cases. The condemned criminal, who can take nothing with him, is obliged to trust somebody’s honesty and capacity, and to deposit his money; as in the world of honest folks, money is placed in a bank. Long ago Bibi-Lupin, now for ten years a chief of the department of Public Safety, had been a member of the aristocracy of “Pals.” His treason had resulted from offended pride; he had been constantly set aside in favor of Trompe-la-Mort’s superior intelligence and prodigious strength. Hence his persistent vindictiveness against Jacques Collin. Hence, also, certain compromises between Bibi-Lupin and his old companions, which the magistrates were beginning to take seriously. So in his desire for vengeance, to which the examining judge had given play under the necessity of identifying Jacques Collin, the chief of the “Safety” had very skilfully chosen his allies by setting la Pouraille, Fil-de-Soie, and le Biffon on the sham Spaniard—for la Pouraille and Fil-de-Soie both belonged to the “Ten-thousand,” and le Biffon was a “Great Pal.” La Biffe, le Biffon’s formidable trip, who to this day evades all the pursuit of the police by her skill in disguising herself as a lady, was at liberty. This woman, who successfully apes a marquise, a countess, a baroness, keeps a carriage and men-servants. This Jacques Collin in petticoats is the only woman who can compare with Asie, Jacques Collin’s right hand. And, in fact, every hero of the hulks is backed up by a devoted woman. Prison records and the secret papers of the law courts will tell you this; no honest woman’s love, not even that of the bigot for her spiritual director, has ever been greater than the attachment of a mistress who shares the dangers of a great criminal. With these men a passion is almost always the first cause of their daring enterprises and murders. The excessive love which—constitutionally, as the doctors say—makes woman irresistible to them, calls every moral and physical force of these powerful natures into action. Hence the idleness which consumes their days, for excesses of passion necessitate sleep and restorative food. Hence their loathing of all work, driving these creatures to have recourse to rapid ways of getting money. And yet, the need of a living, and of high living, violent as it is, is but a trifle in comparison with the extravagance to which these generous Medors are prompted by the mistress to whom they want to give jewels and dress, and who—always greedy—love rich food. The baggage wants a shawl, the lover steals it, and the woman sees in this a proof of love. This is how robbery begins; and robbery, if we examine the human soul through a lens, will be seen to be an almost natural instinct in man. Robbery leads to murder, and murder leads the lover step by step to the scaffold. Ill-regulated physical desire is therefore, in these men, if we may believe the medical faculty, at the root of seven-tenths of the crimes committed. And, indeed, the proof is always found, evident, palpable at the post-mortem examination of the criminal after his execution. And these monstrous lovers, the scarecrows of society, are adored by their mistresses. It is this female devotion, squatting faithfully at the prison gate, always eagerly balking the cunning of the examiner, and incorruptibly keeping the darkest secrets which make so many trials impenetrable mysteries. In this, again, lies the strength as well as the weakness of the accused. In the vocabulary of a prostitute, to be honest means to break none of the laws of this attachment, to give all her money to the man who is nabbed, to look after his comforts, to be faithful to him in every way, to undertake anything for his sake. The bitterest insult one of these women can fling in the teeth of another wretched creature is to accuse her of infidelity to a lover in quod (in prison). In that case such a woman is considered to have no heart. La Pouraille was passionately in love with a woman, as will be seen. Fil-de-Soie, an egotistical philosopher, who thieved to provide for the future, was a good deal like Paccard, Jacques Collin’s satellite, who had fled with Prudence Servien and the seven hundred and fifty thousand francs between them. He had no attachment, he condemned women, and loved no one but Fil-de-Soie. As to le Biffon, he derived his nickname from his connection with la Biffe. (La Biffe is scavenging, rag-picking.) And these three distinguished members of la haute pegre , the aristocracy of roguery, had a reckoning to demand of Jacques Collin, accounts that were somewhat hard to bring to book. No one but the cashier could know how many of his clients were still alive, and what each man’s share would be. The mortality to which the depositors were peculiarly liable had formed a basis for Trompe-la-Mort’s calculations when he resolved to embezzle the funds for Lucien’s benefit. By keeping himself out of the way of the police and of his pals for nine years, Jacques Collin was almost certain to have fallen heir, by the terms of the agreement among the associates, to two-thirds of the depositors. Besides, could he not plead that he had repaid the pals who had been scragged? In fact, no one had any hold over these Great Pals . His comrades trusted him by compulsion, for the hunted life led by convicts necessitates the most delicate confidence between the gentry of this crew of savages. So Jacques Collin, a defaulter for a hundred thousand crowns, might now possibly be quit for a hundred thousand francs. At this moment, as we see, la Pouraille, one of Jacques Collin’s creditors, had but ninety days to live. And la Pouraille, the possessor of a sum vastly greater, no doubt, than that placed in his pal’s keeping, would probably prove easy to deal with. One of the infallible signs by which prison governors and their agents, the police and warders, recognize old stagers (chevaux de retour), that is to say, men who have already eaten beans (les gourganes, a kind of haricots provided for prison fare), is their familiarity with prison ways; those who have been in before, of course, know the manners and customs; they are at home, and nothing surprises them. And Jacques Collin, thoroughly on his guard, had, until now, played his part to admiration as an innocent man and stranger, both at La Force and at the Conciergerie. But now, broken by grief, and by two deaths—for he had died twice over during that dreadful night—he was Jacques Collin once more. The warder was astounded to find that the Spanish priest needed no telling as to the way to the prison-yard. The perfect actor forgot his part; he went down the corkscrew stairs in the Tour Bonbec as one who knew the Conciergerie. “Bibi-Lupin is right,” said the turnkey to himself; “he is an old stager; he is Jacques Collin.” At the moment when Trompe-la-Mort appeared in the sort of frame to his figure made by the door into the tower, the prisoners, having made their purchases at the stone table called after Saint-Louis, were scattered about the yard, always too small for their number. So the newcomer was seen by all of them at once, and all the more promptly, because nothing can compare for keenness with the eye of a prisoner, who in a prison-yard feels like a spider watching in its web. And this comparison is mathematically exact; for the range of vision being limited on all sides by high dark walls, the prisoners can always see, even without looking at them, the doors through which the warders come and go, the windows of the parlor, and the stairs of the Tour Bonbec—the only exits from the yard. In this utter isolation every trivial incident is an event, everything is interesting; the tedium—a tedium like that of a tiger in a cage—increases their alertness tenfold. It is necessary to note that Jacques Collin, dressed like a priest who is not strict as to costume, wore black knee breeches, black stockings, shoes with silver buckles, a black waistcoat, and a long coat of dark-brown cloth of a certain cut that betrays the priest whatever he may do, especially when these details are completed by a characteristic style of haircutting. Jacques Collin’s wig was eminently ecclesiastical, and wonderfully natural. “Hallo!” said la Pouraille to le Biffon, “that’s a bad sign! A rook! (sanglier, a priest). How did he come here?” “He is one of their ‘narks’” (trucs, spies) “of a new make,” replied Fil-de-Soie, “some runner with the bracelets” (marchand de lacets—equivalent to a Bow Street runner) “looking out for his man.” The gendarme boasts of many names in French slang; when he is after a thief, he is “the man with the bracelets” (marchand de lacets); when he has him in charge, he is a bird of ill-omen (hirondelle de la Greve); when he escorts him to the scaffold, he is “groom to the guillotine” (hussard de la guillotine). To complete our study of the prison-yard, two more of the prisoners must be hastily sketched in. Selerier, alias l’Auvergnat, alias le Pere Ralleau, called le Rouleur, alias Fil-de-Soie—he had thirty names, and as many passports—will henceforth be spoken of by this name only, as he was called by no other among the swell-mob. This profound philosopher, who saw a spy in the sham priest, was a brawny fellow of about five feet eight, whose muscles were all marked by strange bosses. He had an enormous head in which a pair of half-closed eyes sparkled like fire—the eyes of a bird of prey, with gray, dull, skinny eyelids. At first glance his face resembled that of a wolf, his jaws were so broad, powerful, and prominent; but the cruelty and even ferocity suggested by this likeness were counterbalanced by the cunning and eagerness of his face, though it was scarred by the smallpox. The margin of each scar being sharply cut, gave a sort of wit to his expression; it was seamed with ironies. The life of a criminal—a life of danger and thirst, of nights spent bivouacking on the quays and river banks, on bridges and streets, and the orgies of strong drink by which successes are celebrated—had laid, as it were, a varnish over these features. Fil-de-Soie, if seen in his undisguised person, would have been marked by any constable or gendarme as his prey; but he was a match for Jacques Collin in the arts of make-up and dress. Just now Fil-de-Soie, in undress, like a great actor who is well got up only on the stage, wore a sort of shooting jacket bereft of buttons, and whose ripped button-holes showed the white lining, squalid green slippers, nankin trousers now a dingy gray, and on his head a cap without a peak, under which an old bandana was tied, streaky with rents, and washed out. Le Biffon was a complete contrast to Fil-de-Soie. This famous robber, short, burly, and fat, but active, with a livid complexion, and deep-set black eyes, dressed like a cook, standing squarely on very bandy legs, was alarming to behold, for in his countenance all the features predominated that are most typical of the carnivorous beast. Fil-de-Soie and le Biffon were always wheedling la Pouraille, who had lost all hope. The murderer knew that he would be tried, sentenced, and executed within four months. Indeed, Fil-de-Soie and le Biffon, la Pouraille’s chums, never called him anything but le Chanoine de l’Abbaye de Monte-a-Regret (a grim paraphrase for a man condemned to the guillotine). It is easy to understand why Fil-de-Soie and le Biffon should fawn on la Pouraille. The man had somewhere hidden two hundred and fifty thousand francs in gold, his share of the spoil found in the house of the Crottats, the “victims,” in newspaper phrase. What a splendid fortune to leave to two pals, though the two old stagers would be sent back to the galleys within a few days! Le Biffon and Fil-de-Soie would be sentenced for a term of fifteen years for robbery with violence, without prejudice to the ten years’ penal servitude on a former sentence, which they had taken the liberty of cutting short. So, though one had twenty-two and the other twenty-six years of imprisonment to look forward to, they both hoped to escape, and come back to find la Pouraille’s mine of gold. But the “Ten-thousand man” kept his secret; he did not see the use of telling it before he was sentenced. He belonged to the “upper ten” of the hulks, and had never betrayed his accomplices. His temper was well known; Monsieur Popinot, who had examined him, had not been able to get anything out of him. This terrible trio were at the further end of the prison-yard, that is to say, near the better class of cells. Fil-de-Soie was giving a lecture to a young man who was IN for his first offence, and who, being certain of ten years’ penal servitude, was gaining information as to the various convict establishments. “Well, my boy,” Fil-de-Soie was saying sententiously as Jacques Collin appeared on the scene, “the difference between Brest, Toulon, and Rochefort is——” “Well, old cock?” said the lad, with the curiosity of a novice. This prisoner, a man of good family, accused of forgery, had come down from the cell next to that where Lucien had been. “My son,” Fil-de-Soie went on, “at Brest you are sure to get some beans at the third turn if you dip your spoon in the bowl; at Toulon you never get any till the fifth; and at Rochefort you get none at all, unless you are an old hand.” Having spoken, the philosopher joined le Biffon and la Pouraille, and all three, greatly puzzled by the priest, walked down the yard, while Jacques Collin, lost in grief, came up it. Trompe-la-Mort , absorbed in terrible meditations, the meditations of a fallen emperor, did not think of himself as the centre of observation, the object of general attention, and he walked slowly, gazing at the fatal window where Lucien had hanged himself. None of the prisoners knew of this catastrophe, since, for reasons to be presently explained, the young forger had not mentioned the subject. The three pals agreed to cross the priest’s path. “He is no priest,” said Fil-de-Soie; “he is an old stager. Look how he drags his right foot.” It is needful to explain here—for not every reader has had a fancy to visit the galleys—that each convict is chained to another, an old one and a young one always as a couple; the weight of this chain riveted to a ring above the ankle is so great as to induce a limp, which the convict never loses. Being obliged to exert one leg much more than the other to drag this fetter (manicle is the slang name for such irons), the prisoner inevitably gets into the habit of making the effort. Afterwards, though he no longer wears the chain, it acts upon him still; as a man still feels an amputated leg, the convict is always conscious of the anklet, and can never get over that trick of walking. In police slang, he “drags his right.” And this sign, as well known to convicts among themselves as it is to the police, even if it does not help to identify a comrade, at any rate confirms recognition. In Trompe-la Mort , who had escaped eight years since, this trick had to a great extent worn off; but just now, lost in reflections, he walked at such a slow and solemn pace that, slight as the limp was, it was strikingly evident to so practiced an eye as la Pouraille’s. And it is quite intelligible that convicts, always thrown together, as they must be, and never having any one else to study, will so thoroughly have watched each other’s faces and appearance, that certain tricks will have impressed them which may escape their systematic foes—spies, gendarmes, and police-inspectors. Thus it was a peculiar twitch of the maxillary muscles of the left cheek, recognized by a convict who was sent to a review of the Legion of the Seine, which led to the arrest of the lieutenant-colonel of that corps, the famous Coignard; for, in spite of Bibi-Lupin’s confidence, the police could not dare believe that the Comte Pontis de Sainte-Helene and Coignard were one and the same man. “He is our boss” (dab or master) said Fil-de-Soie, seeing in Jacques Collin’s eyes the vague glance a man sunk in despair casts on all his surroundings. “By Jingo! Yes, it is Trompe-la-Mort ,” said le Biffon, rubbing his hands. “Yes, it is his cut, his build; but what has he done to himself? He looks quite different.” “I know what he is up to!” cried Fil-de-Soie; “he has some plan in his head. He wants to see the boy” (sa tante) “who is to be executed before long.” The persons known in prison as tantes or aunts may be best described in the ingenious words of the governor of one of the great prisons to the late Lord Durham, who, during his stay in Paris, visited every prison. So curious was he to see every detail of French justice, that he even persuaded Sanson, at that time the executioner, to erect the scaffold and decapitate a living calf, that he might thoroughly understand the working of the machine made famous by the Revolution. The governor having shown him everything—the yards, the workshops, and the underground cells—pointed to a part of the building, and said, “I need not take your Lordship there; it is the quartier des tantes.”—“Oh,” said Lord Durham, “what are they!”—“The third sex, my Lord.” “And they are going to scrag Theodore!” said la Pouraille, “such a pretty boy! And such a light hand! such cheek! What a loss to society!” “Yes, Theodore Calvi is yamming his last meal,” said le Biffon. “His trips will pipe their eyes, for the little beggar was a great pet.” “So you’re here, old chap?” said la Pouraille to Jacques Collin. And, arm-in-arm with his two acolytes, he barred the way to the new arrival. “Why, Boss, have you got yourself japanned?” he went on. “I hear you have nobbled our pile” (stolen our money), le Biffon added, in a threatening tone. “You have just got to stump up the tin!” said Fil-de-Soie. The three questions were fired at him like three pistol-shots. “Do not make game of an unhappy priest sent here by mistake,” Jacques Collin replied mechanically, recognizing his three comrades. “That is the sound of his pipe, if it is not quite the cut of his mug,” said la Pouraille, laying his hand on Jacques Collin’s shoulder. This action, and the sight of his three chums, startled the “Boss” out of his dejection, and brought him back to a consciousness of reality; for during that dreadful night he had lost himself in the infinite spiritual world of feeling, seeking some new road. “Do not blow the gaff on your Boss!” said Jacques Collin in a hollow threatening tone, not unlike the low growl of a lion. “The reelers are here; let them make fools of themselves. I am faking to help a pal who is awfully down on his luck.” He spoke with the unction of a priest trying to convert the wretched, and a look which flashed round the yard, took in the warders under the archways, and pointed them out with a wink to his three companions. “Are there not narks about? Keep your peepers open and a sharp lookout. Don’t know me, Nanty parnarly, and soap me down for a priest, or I will do for you all, you and your molls and your blunt.” “What, do you funk our blabbing?” said Fil-de-Soie. “Have you come to help your boy to guy?” “Madeleine is getting ready to be turned off in the Square” (the Place de Greve), said la Pouraille. “Theodore!” said Jacques Collin, repressing a start and a cry. “They will have his nut off,” la Pouraille went on; “he was booked for the scaffold two months ago.” Jacques Collin felt sick, his knees almost failed him; but his three comrades held him up, and he had the presence of mind to clasp his hands with an expression of contrition. La Pouraille and le Biffon respectfully supported the sacrilegious Trompe-la-Mort , while Fil-de-Soie ran to a warder on guard at the gate leading to the parlor. “That venerable priest wants to sit down; send out a chair for him,” said he. And so Bibi-Lupin’s plot had failed. Trompe-la-Mort , like a Napoleon recognized by his soldiers, had won the submission and respect of the three felons. Two words had done it. Your molls and your blunt—your women and your money—epitomizing every true affection of man. This threat was to the three convicts an indication of supreme power. The Boss still had their fortune in his hands. Still omnipotent outside the prison, their Boss had not betrayed them, as the false pals said. Their chief’s immense reputation for skill and inventiveness stimulated their curiosity; for, in prison, curiosity is the only goad of these blighted spirits. And Jacques Collin’s daring disguise, kept up even under the bolts and locks of the Conciergerie, dazzled the three felons. “I have been in close confinement for four days and did not know that Theodore was so near the Abbaye,” said Jacques Collin. “I came in to save a poor little chap who scragged himself here yesterday at four o’clock, and now here is another misfortune. I have not an ace in my hand——” “Poor old boy!” said Fil-de-Soie. “Old Scratch has cut me!” cried Jacques Collin, tearing himself free from his supporters, and drawing himself up with a fierce look. “There comes a time when the world is too many for us! The beaks gobble us up at last.” The governor of the Conciergerie, informed of the Spanish priest’s weak state, came himself to the prison-yard to observe him; he made him sit down on a chair in the sun, studying him with the keen acumen which increases day by day in the practise of such functions, though hidden under an appearance of indifference. “Oh! Heaven!” cried Jacques Collin. “To be mixed up with such creatures, the dregs of society—felons and murders!—But God will not desert His servant! My dear sir, my stay here shall be marked by deeds of charity which shall live in men’s memories. I will convert these unhappy creatures, they shall learn they have souls, that life eternal awaits them, and that though they have lost all on earth, they still may win heaven—Heaven which they may purchase by true and genuine repentance.” Twenty or thirty prisoners had gathered in a group behind the three terrible convicts, whose ferocious looks had kept a space of three feet between them and their inquisitive companions, and they heard this address, spoken with evangelical unction. “Ay, Monsieur Gault,” said the formidable la Pouraille, “we will listen to what this one may say——” “I have been told,” Jacques Collin went on, “that there is in this prison a man condemned to death.” “The rejection of his appeal is at this moment being read to him,” said Monsieur Gault. “I do not know what that means,” said Jacques Collin, artlessly looking about him. “Golly, what a flat!” said the young fellow, who, a few minutes since, had asked Fil-de-Soie about the beans on the hulks. “Why, it means that he is to be scragged to-day or to-morrow.” “Scragged?” asked Jacques Collin, whose air of innocence and ignorance filled his three pals with admiration. “In their slang,” said the governor, “that means that he will suffer the penalty of death. If the clerk is reading the appeal, the executioner will no doubt have orders for the execution. The unhappy man has persistently refused the offices of the chaplain.” “Ah! Monsieur le Directeaur, this is a soul to save!” cried Jacques Collin, and the sacrilegious wretch clasped his hands with the expression of a despairing lover, which to the watchful governor seemed nothing less than divine fervor. “Ah, monsieur,” Trompe-la-Mort went on, “let me prove to you what I am, and how much I can do, by allowing me to incite that hardened heart to repentance. God has given me a power of speech which produces great changes. I crush men’s hearts; I open them.—What are you afraid of? Send me with an escort of gendarmes, of turnkeys—whom you will.” “I will inquire whether the prison chaplain will allow you to take his place,” said Monsieur Gault. And the governor withdrew, struck by the expression, perfectly indifferent, though inquisitive, with which the convicts and the prisoners on remand stared at this priest, whose unctuous tones lent a charm to his half-French, half-Spanish lingo. “How did you come in here, Monsieur l’Abbe?” asked the youth who had questioned Fil-de-Soie. “Oh, by a mistake!” replied Jacques Collin, eyeing the young gentleman from head to foot. “I was found in the house of a courtesan who had died, and was immediately robbed. It was proved that she had killed herself, and the thieves—probably the servants—have not yet been caught.” “And it was for that theft that your young man hanged himself?” “The poor boy, no doubt, could not endure the thought of being blighted by his unjust imprisonment,” said Trompe-la-Mort , raising his eyes to heaven. “Ay,” said the young man; “they were coming to set him free just when he had killed himself. What bad luck!” “Only innocent souls can be thus worked on by their imagination,” said Jacques Collin. “For, observe, he was the loser by the theft.” “How much money was it?” asked Fil-de-Soie, the deep and cunning. “Seven hundred and fifty thousand francs,” said Jacques Collin blandly. The three convicts looked at each other and withdrew from the group that had gathered round the sham priest. “He screwed the moll’s place himself!” said Fil-de-Soie in a whisper to le Biffon, “and they want to put us in a blue funk for our cartwheels” (thunes de balles, five-franc pieces). “He will always be the boss of the swells,” replied la Pouraille. “Our pieces are safe enough.” La Pouraille, wishing to find some man he could trust, had an interest in considering Jacques Collin an honest man. And in prison, of all places, a man believes what he hopes. “I lay you anything, he will come round the big Boss and save his chum!” said Fil-de-Soie. “If he does that,” said le Biffon, “though I don’t believe he is really God, he must certainly have smoked a pipe with old Scratch, as they say.” “Didn’t you hear him say, ‘Old Scratch has cut me’?” said Fil-de-Soie. “Oh!” cried la Pouraille, “if only he would save my nut, what a time I would have with my whack of the shiners and the yellow boys I have stowed.” “Do what he bids you!” said Fil-de Soie. “You don’t say so?” retorted la Pouraille, looking at his pal. “What a flat you are! You will be booked for the Abbaye!” said le Biffon. “You have no other door to budge, if you want to keep on your pins, to yam, wet your whistle, and fake to the end; you must take his orders.” “That’s all right,” said la Pouraille. “There is not one of us that will blow the gaff, or if he does, I will take him where I am going——” “And he’ll do it too,” cried Fil-de-Soie. The least sympathetic reader, who has no pity for this strange race, may conceive of the state of mind of Jacques Collin, finding himself between the dead body of the idol whom he had been bewailing during five hours that night, and the imminent end of his former comrade—the dead body of Theodore, the young Corsican. Only to see the boy would demand extraordinary cleverness; to save him would need a miracle; but he was thinking of it. For the better comprehension of what Jacques Collin proposed to attempt, it must be remarked that murderers and thieves, all the men who people the galleys, are not so formidable as is generally supposed. With a few rare exceptions these creatures are all cowards, in consequence no doubt, of the constant alarms which weigh on their spirit. The faculties being perpetually on the stretch in thieving, and the success of a stroke of business depending on the exertion of every vital force, with a readiness of wit to match their dexterity of hand, and an alertness which exhausts the nervous system; these violent exertions of will once over, they become stupid, just as a singer or a dancer drops quite exhausted after a fatiguing pas seul, or one of those tremendous duets which modern composers inflict on the public. Malefactors are, in fact, so entirely bereft of common sense, or so much oppressed by fear, that they become absolutely childish. Credulous to the last degree, they are caught by the bird-lime of the simplest snare. When they have done a successful job , they are in such a state of prostration that they immediately rush into the debaucheries they crave for; they get drunk on wine and spirits, and throw themselves madly into the arms of their women to recover composure by dint of exhausting their strength, and to forget their crime by forgetting their reason. Then they are at the mercy of the police. When once they are in custody they lose their head, and long for hope so blindly that they believe anything; indeed, there is nothing too absurd for them to accept it. An instance will suffice to show how far the simplicity of a criminal who has been nabbed will carry him. Bibi-Lupin, not long before, had extracted a confession from a murderer of nineteen by making him believe that no one under age was ever executed. When this lad was transferred to the Conciergerie to be sentenced after the rejection of his appeal, this terrible man came to see him. “Are you sure you are not yet twenty?” said he. “Yes, I am only nineteen and a half.” “Well, then,” replied Bibi-Lupin, “you may be quite sure of one thing—you will never see twenty.” “Why?” “Because you will be scragged within three days,” replied the police agent. The murderer, who had believed, even after sentence was passed, that a minor would never be executed, collapsed like an omelette soufflee. Such men, cruel only from the necessity for suppressive evidence, for they murder only to get rid of witnesses (and this is one of the arguments adduced by those who desire the abrogation of capital punishment),—these giants of dexterity and skill, whose sleight of hand, whose rapid sight, whose every sense is as alert as that of a savage, are heroes of evil only on the stage of their exploits. Not only do their difficulties begin as soon as the crime is committed, for they are as much bewildered by the need for concealing the stolen goods as they were depressed by necessity—but they are as weak as a woman in childbed. The vehemence of their schemes is terrific; in success they become like children. In a word, their nature is that of the wild beast—easy to kill when it is full fed. In prison these strange beings are men in dissimulation and in secretiveness, which never yields till the last moment, when they are crushed and broken by the tedium of imprisonment. It may hence be understood how it was that the three convicts, instead of betraying their chief, were eager to serve him; and as they suspected he was now the owner of the stolen seven hundred and fifty thousand francs, they admired him for his calm resignation, under bolt and bar of the Conciergerie, believing him capable of protecting them all. When Monsieur Gault left the sham priest, he returned through the parlor to his office, and went in search of Bibi-Lupin, who for twenty minutes, since Jacques Collin had gone downstairs, had been on the watch with his eye at a peephole in a window looking out on the prison-yard. “Not one of them recognized him,” said Monsieur Gault, “and Napolitas, who is on duty, did not hear a word. The poor priest all through the night, in his deep distress, did not say a word which could imply that his gown covers Jacques Collin.” “That shows that he is used to prison life,” said the police agent. Napolitas, Bibi-Lupin’s secretary, being unknown to the criminals then in the Conciergerie, was playing the part of the young gentlemen imprisoned for forgery. “Well, but he wishes to be allowed to hear the confession of the young fellow who is sentenced to death,” said the governor. “To be sure! That is our last chance,” cried Bibi-Lupin. “I had forgotten that. Theodore Calvi, the young Corsican, was the man chained to Jacques Collin; they say that on the hulks Jacques Collin made him famous pads——” The convicts on the galleys contrive a kind of pad to slip between their skin and the fetters to deaden the pressure of the iron ring on their ankles and instep; these pads, made of tow and rags, are known as patarasses. “Who is warder over the man?” asked Bibi-Lupin. “Coeur la Virole.” “Very well, I will go and make up as a gendarme, and be on the watch; I shall hear what they say. I will be even with them.” “But if it should be Jacques Collin are you not afraid of his recognizing you and throttling you?” said the governor to Bibi-Lupin. “As a gendarme I shall have my sword,” replied the other; “and, besides, if he is Jacques Collin, he will never do anything that will risk his neck; and if he is a priest, I shall be safe.” “Then you have no time to lose,” said Monsieur Gault; “it is half-past eight. Father Sauteloup has just read the reply to his appeal, and Monsieur Sanson is waiting in the order room.” “Yes, it is to-day’s job, the ‘widow’s huzzars’” (les hussards de la veuve, another horrible name for the functionaries of the guillotine) “are ordered out,” replied Bibi-Lupin. “Still, I cannot wonder that the prosecutor-general should hesitate; the boy has always declared that he is innocent, and there is, in my opinion, no conclusive evidence against him.” “He is a thorough Corsican,” said Monsieur Gault; “he has not said a word, and has held firm all through.” The last words of the governor of the prison summed up the dismal tale of a man condemned to die. A man cut off from among the living by law belongs to the Bench. The Bench is paramount; it is answerable to nobody, it obeys its own conscience. The prison belongs to the Bench, which controls it absolutely. Poetry has taken possession of this social theme, “the man condemned to death”—a subject truly apt to strike the imagination! And poetry has been sublime on it. Prose has no resource but fact; still, the fact is appalling enough to hold its own against verse. The existence of a condemned man who has not confessed his crime, or betrayed his accomplices, is one of fearful torment. This is no case of iron boots, of water poured into the stomach, or of limbs racked by hideous machinery; it is hidden and, so to speak, negative torture. The condemned wretch is given over to himself with a companion whom he cannot but trust. The amiability of modern philanthropy fancies it has understood the dreadful torment of isolation, but this is a mistake. Since the abolition of torture, the Bench, in a natural anxiety to reassure the too sensitive consciences of the jury, had guessed what a terrible auxiliary isolation would prove to justice in seconding remorse. Solitude is void; and nature has as great a horror of a moral void as she has of a physical vacuum. Solitude is habitable only to a man of genius who can people it with ideas, the children of the spiritual world; or to one who contemplates the works of the Creator, to whom it is bright with the light of heaven, alive with the breath and voice of God. Excepting for these two beings—so near to Paradise—solitude is to the mind what torture is to the body. Between solitude and the torture-chamber there is all the difference that there is between a nervous malady and a surgical disease. It is suffering multiplied by infinitude. The body borders on the infinite through its nerves, as the spirit does through thought. And, in fact, in the annals of the Paris law courts the criminals who do not confess can be easily counted.

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