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selected from amongst others, that this work is not altogether destitute of generous and practical ideas. We gave, some time back, the sketch of a model farm founded by Rodolph, in order to encourage, teach, and remunerate poor, honest, and industrious labourers. We add to this: Honest men who are unfortunate deserve, at least, as much interest as criminals; yet there are numerous associations intended for the patronage of young prisoners, or those discharged, but there is no society founded for the purpose of giving succour to poor young persons whose conduct has been invariably exemplary. So that it is absolutely necessary to have committed an offence to become qualified for these institutions, which are, unquestionably, most meritorious and salutary. And we make a peasant of the Bouqueval farm to say:

"It is humane and charitable not to make the wicked desperate, but it is also requisite that the good should not be without hope. If a stout, sturdy, honest fellow, desirous of doing well, and of learning all he can, were to present himself at the farm for young ex-thieves, they would say to him, 'My lad, haven't you stolen some trifle, or been somewhat dissolute?' 'No!' 'Well, then, this is no place for you.'"

This discordance of things had struck minds much superior to our own, and, thanks to them, what we considered as an utopianism was realised. Under the superintendence of one of the most distinguished and most honourable men of the age, M. le Comte Portalis, and under the able direction of a real philanthropist with a generous heart and an enlightened and practical mind, M. Allier, a society has been established for the purpose of succouring poor and honest persons of the Department of the Seine, and of employing them in agricultural colonies. This single and sole result is sufficient to affirm the moral idea of our work. We are very proud and very happy to have been met in the midst of our ideas, our wishes, and our hopes by the founders of this new work of charity; for we are one of the most obscure, but most convinced, propagators of these two great truths, – that it is the duty of society to prevent evil, and to encourage and recompense good, as much as in it lies.

Whilst we are speaking of this new work of charity, whose just and moral idea ought to have a salutary and fruitful result, let us hope that its founders will perchance think of supplying another vacancy, by extending hereafter their tutelary patronage, or, at least, their solicitude, over young children whose fathers have been executed, or condemned to an infamous sentence involving civil death, and who, we will repeat, are made orphans by the act and operation of the law. Such of these unfortunate children as shall be already worthy of interest from their wholesome tendencies and their misery will still more deserve particular notice, in consequence of their painful, difficult, and dangerous position. Let us add: The family of a condemned criminal, almost always victims of cruel repulses, apply in vain for labour, and are compelled, in order to escape universal reprobation, to fly from the spot where they have hitherto found work. Then, exasperated and enraged by injustice, already branded as criminals, for faults of which they are innocent, frequently at the end of all honourable resource, these unfortunates would sink and die of famine if they remained honest. If they have, on the other hand, already undergone an almost inevitable corruption, ought we not to try and rescue them whilst there is yet time? The presence of these orphans of the law in the midst of other children protected by the society of whom we have spoken, would be, moreover, a useful example to all. It would show that if the guilty is unfailingly punished, his family lose nothing, but rather gain in the esteem of the world, if by dint of courage and virtues they achieve the reëstablishing of a tarnished name. Shall we say that the legislature desires to render the chastisement still more terrible by virtually striking the criminal father in the fortune of his innocent son? That would be barbarous, immoral, irrational. Is it not, on the contrary, of the highest moral consequence to prove to the people that there is no hereditary succession of evil; that the original stain is not ineffaceable?

Let us venture to hope that these reflections will appear deserving of some attention from the new Society of Patronage. Unquestionably it is painful to think that the state never takes the initiative in these questions so vital and so deeply interesting to social organisation.