llions, of which they wish to cheat us. Is that
clear?"

"It is clear--but impossible."

"And I tell you that it is, and must be possible. Do you not understand,
short-sighted as you are!" cried Rodin, animated to such a degree that
his cadaverous face became slightly flushed; "do you not understand that
it is no longer in our choice to hesitate? Either these two hundred and
twelve millions must be ours--and then the re-establishment of our
sovereign influence in France is sure--for, in these venal times, with
such a sum at command, you may bribe or overthrow a government, or light
up the flame of civil war, and restore legitimacy, which is our natural
ally, and, owing all to us, would give us all in return--"

"That is clear," cried the princess, clasping her hands in admiration.

"If, on the contrary," resumed Rodin, "these two hundred and twelve
millions fall into the hands of the family of the Renneponts, it will be
our ruin and our destruction. We shall create a stock of bitter and
implacable enemies. Have you not heard the execrable designs of that
Rennepont, with regard to the association he recommends, and which, by an
accursed fatality, his race are just in a condition to realize? Think of
the forces that would rally round these millions. There would be Marshal
Simon, acting in the name of his daughters--that is, the man of the
people become a duke, without being the vainer for it, which secures his
influence with the mob, because military spirit and Bonapartism still
represent, in the eyes of the French populace, the traditions of national
honor and glory. There would be Francis Hardy, the liberal, independent,
enlightened citizen, the type of the great manufacturer, the friend of
progress, the benefactor of his workmen. There would be Gabriel--the good
priest, as they say!--the apostle of the primitive gospel, the
representative of the democracy of the church, of the poor country curate
as opposed to the rich bishop, the tiller of the vine as opposed to him
who sits in the shade of it; the propagator of all the ideas of
fraternity, emancipation, progress--to use their own jargon--and that,
not in the name of revolutionary and incendiary politics, but in the name
of a religion of charity, love, and peace--to speak as they speak. There,
too, would be Adrienne de Cardoville, the type of elegance, grace, and
beauty, the priestess of the senses, which she deifies by refining and
cultivating them. I need not tel