The young girl was, indeed, strong in her experience.
The sentiments she had awakened in the heart of La Louve had been awakened in her own heart by Rodolph, and under almost similar circumstances.
Believing that she detected some good instincts in her companion, she had endeavoured to lure her back to honesty, by proving to her (according to Rodolph's theory, applied to the farm at Bouqueval) that it was her interest to become honest, by pointing out to her restitution to the paths of rectitude in smiling and attractive colours.
And here let us repeat that, in our opinion, an incomplete as well as stupid and inefficacious mode is employed to inspire the poor and ignorant classes with a hatred of evil and a love of good.
In order to turn them away from the bad path, they are incessantly threatened with divine and human vengeance; incessantly a sinister clank is sounded in their ears: prison-keep, fetters, handcuffs; and, in the distance, in dark shadow, at the extreme horizon of crime, they have their attention directed to the executioner's axe glittering amidst the glare of everlasting flames. We observe that the intimidation is constant, fearful, and appalling. To him who does ill, imprisonment, infamy, punishment. This is just. But to him who does well does society award noble gifts, glorious distinctions? No.
Does society encourage resignation, order, probity, in that immense mass of artisans who are for ever doomed to toil and privation, and almost always to profound misery, by benevolent rewards? No.
Is the scaffold which the criminal ascends a protection for the man of integrity? No.
Strange and fatal symbol! Justice is represented as blind, bearing in one hand a sword to punish, and in the other scales in which she weighs accusation and defence. This is not the image of Justice. This is the image of Law, or, rather, of the man who condemns or acquits according to his conscience. Justice should hold in one hand a sword, and in the other a crown,—one to strike the wicked, and the other to recompense the good. The people would then see that, if there is a terrible punishment for evil, there is a brilliant recompense for good; whilst as it is, in their plain and simple sense, the people seek in vain for the contrary side of tribunals, gaols, galleys, and scaffolds. The people see plainly a criminal justice, consisting of upright, inflexible, enlightened men, always employed in searching out, detecting, and punishing the evil-doers. They do not see the virtuous justice, consisting of upright, inflexible, and enlightened men, always searching out and rewarding the honest man. All says to him, Tremble! Nothing says to him, Hope! All threatens him; nothing consoles him!
The state annually expends many millions for the sterile punishment of crimes. With this enormous sum it keeps prisoners and gaolers, galley-slaves and galley-sergeants, scaffolds and executioners. This is necessary? Agreed. But how much does the state disburse for the rewards (so salutary, so fruitful) for honest men? Nothing. And this is not all, as we shall demonstrate when the course of this recital shall conduct us to the state prison; how many artisans of irreproachable honesty would attain the summit of their wishes if they were assured of enjoying one day the bodily comforts of prisoners, always certain of good food, good bed, and good shelter? And yet, in the name of their dignity, as honest men, long and painfully tried, have they not a right to claim the same care and comforts as criminals,—such, for instance, as Morel, the lapidary, who had toiled for twenty years, industrious, honest, and resigned, in the midst of bitter misery and sore temptations? Do not such men deserve sufficiently well of society, that society should try and find them out, and if not recompense them, for the honour of humanity, at least support them in the painful and difficult path which they tread so courageously? Is the man of worth so modest that he finds greater security than the thief or assassin? and are not these always detected by criminal justice? Alas, it is a utopia, but it is consoling!
Suppose, for the moment, a society were so organised that it would hold an assizes of virtue, as we have assizes of crime,—a public ministry pointing out noble actions, disclosing them to the view of all, as we now denounce crimes to the avenging power of the laws. We will give two instances—two justices—and let our readers say which is most fruitful in instruction, in consequences, in positive results. One man has killed another, for the purpose of robbing him; at break of day they stealthily erect the guillotine in an obscure corner of Paris and cut off the assassin's head before the dregs of the populace, which laughs at the judge, the sufferer, and the executioner. This is the last resort of society. This is the chastisement she bestows on the greatest crime which can be committed against her. This is the most terrible, the most wholesome warning she can give to her population,—the only one, for there is no counterpoise to this keen axe, dripping with blood; no, society has no spectacle, mild and benevolent, to oppose to this funereal scene.