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“YOU will see at once that all argument upon this head should be urged, if at all, against the rule itself; and for this end we must examine the rationale of the rule. Now the human body, in general, is neither much lighter nor much heavier than the water of the Seine; that is to say, the specific gravity of the human body, in its natural condition, is about equal to the bulk of fresh water which it displaces. The bodies of fat and fleshy persons, with small bones, and of women generally, are lighter than those of the lean and large-boned, and of men; and the specific gravity of the water of a river is somewhat influenced by the presence of the tide from sea. But, leaving this tide out of question, it may be said that very few human bodies will sink at all, even in fresh water, of their own accord. Almost any one, falling into a river, will be enabled to float, if he suffers the specific gravity of the water fairly to be adduced in comparison with his own — that is to say, if he suffers his whole person to be immersed, with as little exception as possible. The proper position for one who cannot swim, is the upright position of the walker on land, with the head thrown fully back, and immersed, the mouth and nostrils alone remaining above the surface. Thus circumstanced, we shall find that we float without difficulty and without exertion. It is evident, however, that the gravities of the body, and of the bulk of water displaced, are very nicely balanced, and that a trifle will cause either to preponderate. An arm, for instance, uplifted from the water, and thus deprived of its support, is an additional weight sufficient to immerse the whole head, while the accidental aid of the smallest piece of timber will enable us to elevate the head so as to look about. Now, in the struggles of one unused to swimming, the arms are invariably thrown upwards, while an attempt is made to keep the head in its usual perpendicular position. The result is the immersion of the mouth and nostrils, and the inception, during efforts to breathe while beneath [page 94:] the surface, of water into the lungs. Much is also received into the stomach, and the whole body becomes heavier by the difference between the weight of the air originally distending these cavities, and that of the fluid which now fills them. This difference is sufficient to cause the body to sink, as a general rule; but is insufficient in the cases of individuals with small bones and an abnormal quantity of flaccid or fatty matter. Such individuals float even after drowning.

“The corpse, being supposed at the bottom of the river, will there remain until, by some means, its specific gravity again becomes less than that of the bulk of water which it displaces. This effect is brought about by decomposition, or otherwise. The result of decomposition is the generation of gas, distending the cellular tissues and all the cavities, and giving the puffed appearance which is so horrible. When this distension has so far progressed that the bulk of the corpse is materially increased without a corresponding increase of mass or weight, its specific gravity becomes less than that of the water displaced, and it forthwith makes its appearance at the surface. But decomposition is modified by innumerable circumstances — is hastened or retarded by innumerable agencies; for example, by the heat or cold of the season, by the mineral impregnation or purity of the water, by its depth or shallowness, by its currency or stagnation, by the temperament of the body, by its infection or freedom from disease before death. Thus it is evident that we can assign no period, with any thing like accuracy, at which the corpse shall rise through decomposition. Under certain conditions this result would be brought about within an hour; under others, it might not take place at all. There are chemical infusions by which the animal frame can be preserved for ever from corruption. The Bi-chloride of mercury is one. But, apart from decomposition, there may be, and very usually is, a generation of gas within the stomach, from the acetous fermentation of vegetable matter (or within other cavities from other causes) sufficient to induce a distension which will bring the body to the surface. The effect produced by the firing of a cannon is that of simple vibration. This may either loosen the corpse from the soft mud or ooze in which it is imbedded, thus permitting it to rise when other agencies have already prepared it for so doing; or it may overcome the tenacity of some putrescent portions of the cellular tissue; allowing the cavities to distend under the influence of the gas.

“Having thus before us the whole philosophy of this subject, we can easily test by it the assertions of ‘L'Etoile’ — ‘all experience shows,’ says this paper, ‘that drowned bodies, or bodies thrown into the water, immediately after death, by violence, require from six to ten days for sufficient decomposition to take place to bring them to the top of the water. Even when a cannon is fired over a corpse, and it rises before at least five or six days’ immersion, it sinks again if let alone.’

“The whole of this paragraph must now appear a tissue of inconsequence and incoherence. All experience does not show that ‘drowned bodies’ require from six to ten days for sufficient decomposition to take place [column 2:] to bring them to the surface. Both science and experience show that the period of their rising is, and necessarily must be, indeterminate. If, moreover, a body has risen to the surface through firing of cannon, it will not ‘sink again if let alone,’ until decomposition has so far progressed as to permit the escape of the generated gas. But I wish to call your attention to the distinction which is made between ‘drowned bodies,’ and ‘bodies thrown into the water immediately after death by violence.’ Although the writer admits the distinction, he yet includes them all in the same category. I have shown how it is that the body of a drowning man becomes specifically heavier than its bulk of water, and that he would not sink at all, except for the struggles by which he elevates his arms above the surface, and his gasps for breath while beneath the surface — gasps which supply by water the place of the original air in the lungs. But these struggles and these gasps would not occur in the body [[‘]]thrown into the water immediately after death by violence.’ Thus, in the latter instance, the body would not sink at all — a fact of which ‘L'Etoile’ is evidently ignorant. When decomposition had proceeded to a very great extent — when the flesh had in a great measure left the bones — then, indeed, but not ‘till then, should we lose sight of the corpse.

“And now what are we to make of the argument of the journal, that the body found could not be that of Marie Rogêt, because, three days only having elapsed, this body was found floating? No one supposes her to have been drowned; and, dying before being thrown into the river, she might have been found floating at any period afterwards whatever.

“ ‘But,’ says [[‘]]L'Etoile,’ ‘if the body had been kept in its mangled state on shore until Tuesday night, some trace would be found on shore of the murderers.’ Here it is at first difficult to perceive the intention of the reasoner. He means to anticipate what he imagines would be an objection to his theory — viz: that the body was kept on shore two days, suffering rapid decomposition. He supposes that, had this been the case, it might have appeared at the surface on the Wednesday, and thinks that only under such circumstances it could so have appeared. He is accordingly in haste to show that it was not kept on shore; for, if so, ‘some trace would be found on shore of the murderers.’ I presume you smile at the sequitur. You cannot be made to see how the mere duration of the corpse on the shore could operate to multiply traces of the assassins. Nor can I.

“ ‘And furthermore it is exceedingly improbable,’ continues our journal, ‘that any villains who had committed such a murder as is here supposed, would have thrown the body in without weight to sink it, when such a precaution could have so easily been taken.’ Observe, here, the laughable confusion of thought! No one — not even [[‘]]L'Etoile[[’]] — disputes the murder committed on the body found. The marks of violence are too obvious. It is our reasoner's object, merely to show that this body is not Marie's. He wishes to prove that Marie is not assassinated — not that the corpse was not. Yet his observation proves only the latter point. Here [page 95:] is a corpse without weight attached. Murderers, casting it in, would not have failed to attach a weight. Therefore it was not thrown in by murderers. This is all which is proved, if any thing be. The question of identity is not even approached, and [[‘]]L'Etoile[[’]] has been at great pains merely to gainsay now what it has admitted only a moment before. ‘We are perfectly convinced,’ it says, ‘that the body found was that of a murdered female.’

“Nor is this the sole instance, even in this division of his subject, where our reasoner unwittingly reasons against himself. His evident object is to reduce, as much as possible, the interval between Marie's disappearance and the finding of the corpse. Yet we find him urging the point that no person saw the girl from the moment of her leaving her mother's house. ‘We have no evidence,’ he says, ‘that Marie Rogêt was in the land of the living after nine o’clock on Sunday, June the twenty-second.’ As his argument is obviously an ex parte one, he should, at least, have left this matter out of sight; for had any one been known to see Marie, say on Monday, or on Tuesday, the interval in question would have been much reduced, and, by his own ratiocination, the probability much diminished of the corpse being that of the grisette. It is, nevertheless, amusing to observe that L'Etoile insists upon its point in the full belief of its furthering its general argument.

“Reperuse now that portion of this argument which has reference to the identification of the corpse by Beauvais. In regard to the hair upon the arm, our paper has been obviously disingenuous. M. Beauvais, not being an idiot, could never have urged, in identification of the corpse, simply hair upon its arm. No arm is without hair. The general expression of L'Etoile is a mere perversion of the witness’ phraseology. He must have spoken of some peculiarity in this hair. It was a peculiarity of color, of quantity, of length, or of situation.

“ ‘Her foot,’ says the journal, ‘was small — so are thousands of feet. Her garter is no proof whatever — nor is her shoe — for shoes and garters are sold in packages. The same may be said of the flowers in her hat. One thing upon which M. Beauvais strongly insists is, that the clasp on the garter found, had been set back to take it in. This amounts to nothing; for most women find it proper to take a pair of garters home and fit them to the size of the limbs they are to encircle, rather than to try them in the store where they purchase.[[’]] Here it is difficult to suppose the journal in earnest. Had M. Beauvais, in his search for the body of Marie, discovered a corpse corresponding in general size and appearance to the missing girl, he would have been warranted (without reference to the question of habiliment at all) in forming an opinion that his search had been successful. If, in addition to the point of general size and contour, he had found upon the arm a peculiar hairy appearance which he had observed upon the living Marie, his opinion might have been justly strengthened; and the increase of positiveness might well have been in the ratio of the peculiarity, or unusualness, of the hairy mark. If, the feet of Marie being [column 2:] small, those of the corpse were also small, the increase of probability that the body was that of Marie would not be an increase in a ratio merely direct, but in one highly accumulative. Add to all this shoes such as she had been known to wear upon the day of her disappearance, and, although these shoes may be ‘sold in packages,’ you so far augment the probability as to verge upon the certain. What, of itself, would be no evidence of identity, becomes through its corroborative position, proof most sure. Give us, then, flowers in the hat corresponding to those worn by the missing girl, and we seek for nothing farther. If only one flower, we seek for nothing farther — what then if two or three, or more? Each successive one is multiple evidence — proof not added to proof, but multiplied by hundreds or thousands. Let us now discover, upon the deceased, garters such as the living used, and it is almost folly to proceed. But these garters are found to be tightened, by the setting back of a clasp, in just such a manner as her own had been tightened by Marie, shortly previous to her leaving home. It is now madness or hypocrisy to doubt. What L'Etoile says in respect to this abbreviation of the garter's being an usual occurrence, shows nothing beyond its own pertinacity in error. The elastic nature of the clasp-garter is self-demonstration of the unusualness of the abbreviation. What is made to accommodate itself, must of necessity require accommodation but rarely. It must have been by an accident, in its strictest sense, that these garters of Marie needed the tightening described. They alone would have amply established her identity. But it is not that the corpse was found to have the garters of the missing girl, or found to have her shoes, or her bonnet, or the flowers of her bonnet, or her feet, or a peculiar mark upon the arm, or her general size and appearance — it is that the corpse had each, and all collectively. Could it be proved that the editor of L'Etoile really entertained a doubt, under the circumstances, there would be no need, in his case, of a commission de lunatico inquirendo. He has thought it sagacious to echo the small talk of the lawyers, who, for the most part, content themselves with echoing the rectangular precepts of the courts. I would here observe that very much of what is rejected as evidence by a court, is the best of evidence to the intellect. For the court, guiding itself by the general principles of evidence — the recognized and booked principles — is averse from swerving at particular instances. And this steadfast adherence to principle, with rigorous disregard of the conflicting exception, is a sure mode of attaining the maximum of attainable truth, in any long sequence of time. The practice, in mass, is therefore philosophical; but it is not the less certain that it engenders frequently vast individual error.

“In respect to the insinuations levelled at Beauvais, you will be willing to dismiss them in a breath. You have already fathomed the true character of this good gentleman. He is a busy-body, with much of romance and little of wit. Any one so constituted will readily so conduct himself, upon occasion of real excitement, as to render himself liable to suspicion on the part of the [page 96:] over-acute, or the ill-disposed. M. Beauvais (as it appears from your notes) had some personal interviews with the editor of L'Etoile, and offended him by venturing an opinion that the corpse, notwithstanding the theory of the editor, was, in sober fact, that of Marie. ‘He persists,’ says our journal, ‘in asserting the corpse, to be that of Marie, but cannot give a circumstance, in addition to those which we have commented upon, to make others believe.’ Now, without re-adverting to the fact that stronger evidence ‘to make others believe,’ could never have been adduced, it may be remarked that a man may very well be understood to believe, in a case of this kind, without the ability to advance a single reason for the belief of a second party. Nothing is more vague than impressions of individual identity. Each man recognizes his neighbor, yet there are few instances in which any one is prepared to give a reason for his recognition. The editor of L'Etoile had no right to be offended at M. Beauvais’ unreasoning belief.

“The suspicious circumstances which invest him, will be found to tally much better with our hypothesis of romantic busy-body-ism, than with the reasoner's suggestion of guilt. Once adopting the more charitable interpretation, we shall find no difficulty in comprehending the rose in the key-hole; the ‘Marie’ upon the slate; the ‘elbowing the male relatives out of the way;’ the ‘aversion to permitting them to see the body;’ the caution given to Madame B——, that she must hold no conversation with the gendarme until his return (Beauvais’); and, lastly, his apparent determination ‘that no body [[nobody]] should have any thing to do with the proceedings except himself.’ It seems to me unquestionable that Beauvais was a suitor of Marie's; that she coquetted with him; and that he was ambitious of being thought to enjoy her fullest intimacy and confidence. I shall say nothing more upon this point; and, as the evidence fully rebuts the assertion of L'Etoile, touching the matter of apathy on the part of the mother and other relatives — an apathy inconsistent with the supposition of their believing the corpse to be that of the perfumery-girl — we shall now proceed as if the question of identity were settled to our perfect satisfaction.”

“And what,” I here demanded, “do you think of the opinions of Le Commerciel?”

“That, in spirit, they are far more worthy of attention than any which have been promulgated upon the subject. The deductions from the premises are philosophical and acute; but the premises, in two instances, at least, are founded in imperfect observation. Le Commerciel wishes to intimate that Marie was seized by some gang of low ruffians, not far from her mother's door. “[[‘]]It is impossible,’ it urges, ‘that a person so well known to thousands as this young woman was, should have passed three blocks without some one having seen her.’ This is the idea of a man long resident in Paris — a public man — and one whose walks to and fro in the city, have been mostly limited to the vicinity of the public offices. He is aware that he seldom passes so far as a dozen blocks from his own bureau, without being recognized and accosted. And, knowing the extent of his personal acquaintance with others, and of [column 2:] others with him, he compares his notoriety with that of the perfumery-girl, finds no great difference between them, and reaches at once the conclusion that she, in her walks, would be equally liable to recognition with himself. This could only be the case were her walks of the same unvarying, methodical character, and within the same species of limited region as are his own. He passes to and fro, at regular intervals, within a confined periphery, abounding in individuals who are led to observation of his person through interest in the kindred nature of his occupation with their own. But the walks of Marie may, in general, be supposed discursive. In this particular instance, it will be understood as most probable, that she proceeded upon a route of more than average diversity from her accustomed ones. The parallel which we imagine to have existed in the mind of Le Commerciel would only be sustained in the event of the two individuals’ traversing the whole city. In this case, granting the personal acquaintances to be equal, the chances would be also equal that an equal number of personal rencounters would be made. For my own part, I should hold it not only as possible, but as very far more than probable, that Marie might have proceeded, at any given period, by any one of the many routes between her own residence and that of her aunt, without meeting a single individual whom she knew, or by whom she was known. In viewing this question in its full and proper light, we must hold steadily in mind the great disproportion between the personal acquaintances of even the most noted individual in Paris, and the entire population of Paris itself.

“But whatever force there may still appear to be in the suggestion of Le Commerciel, will be much diminished when we take into consideration the hour at which the girl went abroad. ‘It was when the streets were full of people,’ says Le Commerciel, ‘that she went out.’ But not so. It was at nine o’clock in the morning. Now at nine o’clock of every morning in the week, with the exception of Sunday, the streets of the city are, it is true, thronged with people. At nine on Sunday, the populace are chiefly within doors preparing for church. No one of observation, can have failed to notice the peculiarly deserted air of the town, from about eight until ten on the morning of every Sabbath. Between ten and eleven the streets are thronged, but not at so early a period as that designated.

“There is another point at which there seems a deficiency of observation on the part of Le Commerciel. ‘A piece,’ it says, ‘of one of the unfortunate girl's petticoats, two feet long, and one foot wide, was torn out and tied under her chin, and around the back of her head, probably to prevent screams. This was done by fellows who had no pocket-handkerchiefs.’ Whether this idea is, or is not well founded, we will endeavor to see hereafter; but by ‘fellows who have no pocket-handkerchiefs,’ the editor intends the lowest class of ruffians. These, however, are the very description of people who will always be found to have handkerchiefs even when destitute of shirts. You must have had occasion to observe how absolutely indispensable, of [page 97:] late years, to the thorough blackguard, has become the pocket-handkerchief.”

“And what are we to think,” I asked, “of the article in ‘Le Soleil?’ ”

“That it is a vast pity its inditer was not more minute. It is easy to surmise, and as easy to assert. He has merely repeated what others have done, (without establishing any incontrovertible proofs) the individual items of the already published opinion; collecting them, with a laudable industry, from this paper and from that. ‘The things had all evidently been there,’ he says,’ at least, three or four weeks, and there can be no doubt that the spot of this appalling outrage has been discovered.’ Here, again, he speaks but from suspicion, and brings nothing to bear conclusively upon the matter. The facts here re-stated by Le Soleil, are very far indeed from removing my own doubts upon this subject, and we will examine them more particularly hereafter in connexion with another division of the theme.

“At present we must occupy ourselves with other investigations. You cannot fail to have remarked the extreme laxity of the examination of the corpse. To be sure, the question of identity was readily determined, or should have been; but there were other points to be ascertained. Had the body been in any respect despoiled? Had the deceased any articles of jewelry about her person upon leaving home? if so, had she any when found? These are important questions utterly untouched by the evidence; and there are others of equal moment, which have met with no attention. We must endeavor to satisfy ourselves by personal inquiry. The case of Saint Eustache must be re-examined. I have no suspicion of this person; but let us proceed methodically. We will ascertain beyond a doubt the validity of the affidavits in regard to his whereabouts on the Sunday. Affidavits of this character are readily made matter of mystification. Should there be nothing wrong here, however, we will dismiss Saint Eustache from our investigations. His suicide, however corroborative of suspicion, were there found to be deceit in the affidavits, is, without such deceit, in no respect an unaccountable circumstance, or one which need cause us to deflect from the line of ordinary analysis.

“In the analysis which I now propose, we will discard the interior points of this tragedy, and concentrate our attention upon its outskirts. Not the least usual error, in investigations such as this, is the limiting of inquiry to the immediate, with total disregard of the collateral or circumstantial events. It is the mal-practice of the courts to confine evidence and discussion to the bounds of apparent relevancy. Yet experience has shown, and a true philosophy will always show, that a vast, perhaps the larger portion of truth[[,]] arises from the seemingly irrelevant. It is through the spirit of this principle, if not precisely through its letter, that modern science has resolved to calculate upon the unforeseen. But perhaps you do not comprehend me. The history of human knowledge has so uninterruptedly shown that [column 2:] to collateral, or incidental, or accidental events we are indebted for the most numerous and most valuable discoveries, that it has at length become necessary, in any prospective view of improvement, to make not only large, but the largest allowances for inventions that shall arise by chance, and quite out of the range of ordinary expectation. It is no longer philosophical to base, upon what has been, a vision of what is to be. Accident is admitted as a portion of the substructure. We make chance a matter of absolute calculation. We subject the unlooked for and unimagined, to the mathematical formulae of the schools.

“I repeat that it is no more than fact, that the larger portion of all truth has sprung from the collateral; and it is but in accordance with the spirit of the principle involved in this fact, that I would divert inquiry, in the present case, from the trodden and hitherto unfruitful ground of the event itself, to the cotemporary circumstances which surround it. While you ascertain the validity of the affidavits, I will examine the newspapers more generally than you have as yet done. So far, we have only reconnoitred the field of investigation; but it will be strange indeed if a comprehensive survey, such as I propose, of the public prints, will not afford us some minute points which shall establish a direction for inquiry.”

In pursuance of Dupin's suggestion, I made scrupulous examination of the affair of the affidavits. The result was a firm conviction of their validity, and of the consequent innocence of Saint Eustache. In the meantime my friend occupied himself, with what seemed to me a minuteness altogether objectless, in a scrutiny of the various newspaper files. At the end of a week he placed before me the following extracts:

Upon reading these various extracts, they not only seemed to me irrelevant, but I could perceive no mode in which any one of them could be brought to bear upon the matter in hand. I waited for some explanation from Dupin.

“It is not my design,” he said, “to dwell upon the first and second of these extracts. I have copied them chiefly to show you the extreme remissness of the police, who, as far as I can understand from the Prefect, have not troubled themselves, in any respect, with an examination of the naval officer alluded to. Yet it is mere folly to say that between the first and second disappearance of Marie, there is no supposable connection. Let us admit the first elopement to have resulted in a quarrel between the lovers, and the return home of the betrayed. We are now prepared to view a second elopement (if we know that an elopement has again taken place) as indicating a renewal of the betrayer's advances, rather than as the result of new proposals by a second individual — we are prepared to regard it as a ‘making up’ of the old amour, rather than as the commencement of a new one. The chances are ten thousand to one, that he who had once eloped with Marie, would again propose an elopement, rather than that she to whom proposals of elopement had been made by one individual, should have them made to her by another. And here let me call your attention to the fact, that the time elapsing between the first ascertained, and the second supposed elopement, is precisely the general period of the cruises of our men-of-war. Had the lover been interrupted in his first villany by the necessity of departure to sea, and had he seized the first moment of his return to renew the base designs not yet altogether accomplished? Of all these things we know nothing.

“You will say[[,]] however, that, in the second instance, there was no elopement as imagined. Certainly not — but are we prepared to say that there was not the frustrated design? Beyond Saint Eustache, and perhaps Beauvais, we find no recognized, no open, no honorable suitors of Marie. Of none other is there any thing said. Who, then, is the secret lover, of whom the relatives (at least most of them) know nothing, but whom Marie meets upon the morning of Sunday, and who is so deeply in her confidence, that she hesitates not to remain with him, until the shades of the evening descend, amid the solitary groves of the Barrière du Roule? Who is that secret lover, I ask, of whom, at least, most of the relatives know nothing? And what means the singular prophecy of Madame Rogêt on the morning of Marie's departure? — ‘I fear that I shall never see Marie again.’

“But if we cannot imagine Madame Rogêt privy to [column 2:] the design of elopement, may we not at least suppose this design entertained by the girl? Upon quitting home, she gave it to be understood that she was about to visit her aunt in the Rue des Drômes, and Saint Eustache was requested to call for her at dark. Now, at first glance, this fact strongly militates against my suggestion; — but let us reflect. That she did meet with some companion, and proceed with him across the river, reaching the Barrière du Roule atso [[at so]] late an hour as three o’clock in the afternoon, is known. But in consenting so to accompany this individual, she must have thought of her expressed intention when leaving home, and of the surprise and suspicion aroused in the bosom of her affianced suitor, Saint Eustache, when, calling for her, at the hour appointed, in the Rue des Drômes, he should find that she had not been there, and when, moreover, upon returning to the pension with this alarming intelligence, he should become aware of her continued absence from home. She must have thought of these things, I say. She must have foreseen the chagrin of Saint Eustache, the suspicion of all. She could not have thought of returning to brave this suspicion; but the suspicion becomes a point of trivial importance to her, if we suppose her not intending to return.

“We may imagine her thinking thus — ‘I am to meet a certain person for the purpose of elopement. It is necessary that there be no chance of interruption — there must be sufficient time given us to elude pursuit — I will give it to be understood that I shall visit and spend the day with my aunt at the Rue des Drômes — I will tell Saint Eustache not to call for me until dark — in this way, my absence from home for the longest possible period, without causing suspicion or anxiety, will be accounted for, and I shall gain more time than in any other manner. If I bid Saint Eustache call for me at dark, he will be sure not to call before; but, if I wholly neglect to bid him call, my time for escape will be diminished, since it will be expected that I return the earlier, and my absence will the sooner excite anxiety. Now, if it were my design to return at all — if I had in contemplation merely a stroll with the individual in question — it would not be my policy to bid Saint Eustache call; for, calling, he will be sure to ascertain that I have played him false — a fact of which I might keep him for ever in ignorance, by leaving home without notifying him of my intention, by returning before dark, and by then stating that I had been to visit my aunt in the Rue des Drômes. But, as it is my design never to return, the gaining of time is the only point about which I need give myself any concern.’

“Such thoughts as these we may imagine to have passed through the mind of Marie, but the point is one upon which I consider it necessary now to insist. I have reasoned thus, merely to call attention, as I said a minute ago, to the culpable remissness of the police.

“You have observed, in your notes, that the most general opinion in relation to this sad affair, is and was from the first, that the girl had been the victim of a gang of blackguards. Now, the popular opinion, under certain conditions, is not to be disregarded. When arising of itself — when manifesting itself in a strictly [page 99:] spontaneous manner — we should look upon it as analogous with that intuition which is the idiosyncrasy of the individual man of genius. In ninety-nine cases from the hundred I would abide by its decision. But it is important that we find no palpable traces of suggestion. The opinion must be rigorously the public's own; and the distinction is often exceedingly difficult to perceive and to maintain. In the present instance, it appears to me that this ‘public opinion,’ in respect to a gang, has been superinduced by the collateral event which is detailed in the third of my extracts. All Paris is excited by the discovered corpse of Marie, a girl young, beautiful and notorious. This corpse is found, bearing marks of violence, and floating in the river. But it is now made known that, at the very period, or about the very period, in which it is supposed that the girl was assassinated, an outrage similar in nature, to that endured by the deceased, although less in extent, was perpetuated, by a gang of young ruffians, upon the person of a second young female. Is it wonderful that the one known atrocity should influence the popular judgment in regard to the other unknown? This judgment awaited direction, and the known outrage seemed so opportunely to afford it! Marie, too, was found in the river; and upon this very river was this known outrage committed. The connexion of the two events had about it so much of the palpable, that the true wonder would have been a failure of the populace to appreciate and to seize it. But, to the philosophical, the one atrocity, known to be so committed, is, if any thing, evidence that the other, committed at a time nearly coincident, was not so committed. It would have been a miracle indeed, if, while a gang of ruffians were perpetrating, at a given locality, a most unheard of wrong, there should have been another similar gang, in a similar locality, in the same city, under the same circumstances, with the same means and appliances, engaged in a wrong of precisely the same aspect, at precisely the same period of time! Yet in what, if not in this marvellous train of coincidence, does the accidentally suggested opinion of the populace call upon us to believe?

[To be continued.]

[[Footnotes]]

[This footnote appears at the bottom of page 93, column 2:]

*Continued from page 20.