“Money is dear,” is one of his proverbs, because in his eyes money stands for something different from manual labour. It means traffic with men and things outside his world, an effort of foresight or circumspection, a bargain, a sort of intellectual struggle, which lifts him out of his ordinary heedless habits; it means, in a word, mental labour, and this for him is the most painful and the most wearing. The Mauprats, knowing how the ground lay, and having no particular need of money any longer, since they had repudiated their debts, demanded payments in kind only. They ruled that one man should contribute capons, another calves, a third corn, a fourth fodder, and so on. They were careful, too, to tax judiciously, to demand from each the commodity he could provide with least inconvenience to himself. In return they promised help and protection to all; and up to a certain point they kept their word. They cleared the land of wolves and foxes, gave a welcome and a hiding-place to all deserters, and helped to defraud the state by intimidating the excise officers and tax-collectors. They took advantage of their power to give the poor man a false notion of his real interests, and to corrupt the simple folk by undermining all sense of their dignity and natural liberty. They made the whole district combine in a sort of secession from the law, and they so frightened the functionaries appointed to enforce respect for it, that after a few years it fell into a veritable desuetude. Thus it happened that, while France at a short distance from this region was advancing with rapid strides towards the enfranchisement of the poorer classes, Varenne was executing a retrograde march and returning at full speed to the ancient tyranny of the country squires. It was easy enough for the Mauprats to pervert these poor folk; they feigned a friendly interest in them to mark their difference from the other nobles in the province whose manners still retained some of the haughtiness of their ancient power. Above all, my grandfather lost no opportunity of making the peasants share his own hatred of his own cousin, Hubert de Mauprat. The latter, whenever he interviewed his vassals, would remain seated in his arm-chair, while they stood before him bareheaded; whereas Tristan de Mauprat would make them sit down at his table, and drink some of the wine they had brought him as a sign of voluntary homage. He would then have them led home by his men in the middle of the night, all dead drunk, torches in hand, and making the forest resound with ribald songs. Libertinism completed the demoralization of the peasantry. In every family the Mauprats soon had their mistresses. This was tolerated, partly because it was profitable, and partly (alas! that it should have to be said) because it gratified vanity. The very isolation of the houses was favourable to the evil. No scandal, no denunciation were to be feared. The tiniest village would have been sufficient for the