Apropos of our utopianisms, as to the encouragement, help, and recompenses which society ought to grant to artisans remarkable for their eminent social qualities, we have alluded to that protection of virtue (one of the projects of the Emperor, by the way). Let us suppose this admirable idea realised. One of the real philanthropists whom the Emperor proposed to employ in searching after worth has discovered Rigolette. Abandoned without advice, without aid, exposed to all the perils of poverty, to all the seductions with which youth and beauty are surrounded, this charming girl has remained pure; her honest, hard-working life might serve for a model and example. Would not this young creature deserve, not a mere recompense, not succour only, but some impressive words of approbation and encouragement, which would give her a consciousness of her own worth, exalt her in her own eyes, and lay on her obligations for the future? At least she would know that she was followed by eyes full of solicitude and protection in the difficult path in which she is progressing with so much courage and serenity; she would know that, if one day the want of work or sickness threatened to destroy the equilibrium of the poor and occupied life, which depends solely on work and health, a slight help, due to her former deserts, would be given to her. People, no doubt, will exclaim against the impossibility of this tutelary surveillance, which would surround persons particularly worthy of interest through their previous excellent lives. It seems to us that society has already resolved this problem. Has it not already imagined the superintendence of the police, for life or for a period, for the most useful purpose of constantly controlling the conduct of dangerous persons, noted for the infamy of their former lives? Why does not society exercise also a superintendence of moral charity? But let us leave the lofty stilts of our utopianisms, and return to the cause of Rigolette's first sorrow.