“When the Government supplies all the wants of the convict, what need can he have for money?” reasoned our chief.
Nevertheless, I repeat that if the prisoners had been deprived of the opportunity of possessing something of their own, they would have lost their reason, or would have died like flies. They would have committed unheard-of crimes; some from wearisomeness or grief, the others, in order to get sooner punished, and, according to their expression, “have a change.” If the convict who has gained some kopecks by the sweat of his brow, who has embarked in perilous undertakings in order to conquer them, if he spends this money recklessly, with childish stupidity, that does not the least in the world prove that he does not know its value, as might at first sight be thought. The convict is greedy for money, to the point of losing his reason, and, if he throws it away, he does so in order to procure what he places far above money—liberty, or at least a semblance of liberty.
Convicts are great dreamers; I will speak of that further on with more detail. At present I will confine myself to saying that I have heard men, who had been condemned to twenty years’ hard labour, say, with a quiet air, “when I have finished my time, if God wishes, then——” The very words hard labour, or forced labour, indicate that the man has lost his freedom; and when this man spends his money he is carrying out his own will.
In spite of the branding and the chains, in spite of the palisade which hides from his eyes the free world, and encloses him in a cage like a wild beast, he can get himself spirits and other delights; sometimes even (not always), corrupt his immediate superintendents, the old soldiers and non-commissioned officers, and get them to close their eyes to his infractions of discipline within the prison. He can, moreover—what he adores—swagger; that is to say, impress his companions and persuade himself for a time, that he enjoys more liberty than he really possesses. The poor devil wishes, in a word, to convince himself of what he knows to be impossible. This is why the prisoners take such pleasure in boasting and exaggerating in burlesque fashion their own unhappy personality.
Finally, they run some risk when they give themselves up to this boasting; in which again they find a semblance of life and liberty—the only thing they care for. Would not a millionaire with a rope round his neck give all his millions for one breath of air? A prisoner has lived quietly for several years in succession, his conduct has been so exemplary that he has been rewarded by special exemptions. Suddenly, to the great astonishment of his chiefs, this man becomes mutinous, plays the very devil, and does not recoil from a capital crime such as assassination, violation, etc. Every one is astounded at the cause of this unexpected explosion on the part of a man thought incapable of such a thing. It is the convulsive manifestation of his personality, an instinctive melancholia, an uncontrollable desire for self-assertion, all of which obscures his reason. It is a sort of epileptic attack, a spasm. A man buried alive who suddenly wakes up must strike in a similar manner against the lid of his coffin. He tries to rise up, to push it from him, although his reason must convince him of the uselessness of his efforts.
Reason, however, has nothing to do with this convulsion. It must not be forgotten that almost every voluntary manifestation on the part of a convict is looked upon as a crime. Accordingly, it is a perfect matter of indifference to them whether this manifestation be important or insignificant, debauch for debauch, danger for danger. It is just as well to go to the end, even as far as a murder. The only difficulty is the first step. Little by little the man becomes excited, intoxicated, and can no longer contain himself. For that reason it would be better not to drive him to extremities. Everybody would be much better for it.
But how can this be managed?