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WLADSTON FERREIRA FILHO
MOTO PICTET

code energy
Las Vegas
©2021 Wladston Ferreira Filho and Raimondo Pictet

All rights reserved.

Published by Code Energy, Inc.

[email protected]
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Digital edition by BOOKS2BE

No part of this publication may be reproduced, stored in a retrieval system or transmitted in
any form or by any means, electronic, mechanical, photocopying, recording or otherwise,
without permission from the publisher, except for brief quotations embodied in articles or
reviews.

While every precaution has been taken in the preparation of this book, the publisher and the
authors assume no responsibility for errors or omissions, or for damages resulting from the
use of the information contained herein.

Publisher’s Cataloging-in-Publication Data

Ferreira Filho, Wladston.
Computer Science Unleashed: harness the power of computational systems / Wladston Ferreira Filho;
with Moto Pictet. — 1st ed.
x, 254 p. : il.
ISBN 978-0-9973160-3-2 (Hardback)
ISBN 978-0-9973160-4-9 (ebook)
1. Computer networks. 2. Internet. 3. Computer network protocols. 4. Regular expressions (computer
science). 5. Statistics. 6. Data mining. 7. Machine learning. I. Title.
004 – dc22
2020925732

First Edition, March 2021.

To our friends Christophe and Mateus, one of whom
bet we would finish this book by the end of the year.
Computer science has a lot in common with physics. Both are about
how the world works at a rather fundamental level. The difference is
that while in physics you’re supposed to figure out how the world is
made up, in computer science you create the world. In mathematics,
as in programming, anything goes as long as it’s self-consistent. You
can have a set of equations in which three plus three equals two.
You can do anything you want.
—LINUS TORVALDS
Explaining where his love for computers stems from.
 CONTENTS
PREFACE

1 CONNECTIONS
1.1 Links
1.2 Internet
1.3 IP Addressing
1.4 IP Routing
1.5 Transport

2 COMMUNICATION
2.1 Names
2.2 Time
2.3 Access
2.4 Mail
2.5 Web

3 SECURITY
3.1 Legacy
3.2 Symmetry
3.3 Asymmetry
3.4 Hashing
3.5 Protocols
3.6 Hacking

4 ANALYSIS
4.1 Collection
4.2 Processing
4.3 Summarizing
4.4 Visualization
4.5 Testing
5 LEARNING
5.1 Features
5.2 Evaluation
5.3 Validation
5.4 Fine-Tuning

CONCLUSION

BONUS: PATTERNS
Matching
Quantifiers
Anchors
Groups

APPENDIX
I Numerical Bases
II Cracking the Shift Cipher
III Cracking the Substitution Cipher
IV Evaluating Classifiers
 PREFACE
I never liked the term ‘computer science’. The main reason I
don’t like it is that there’s no such thing. Computer science is a
grab bag of tenuously related areas thrown together by an
accident of history, like Yugoslavia.
—PAUL GRAHAM

Most technological breakthroughs of our era are taking place in a

new digital world created by programmers. Computer scientists
combine different fields of study in order to empower this new
world. This book explores the foundations of some of these fields,
including networking, cryptography, and data science.
We’ll start with the story of how two computers can be linked to
share information, and take you all the way to the rise of email and
the Web. We’ll explore cryptography and understand how the
Internet and other systems that deal with private data are made
secure. Then, we’ll learn how knowledge can be obtained from raw
data and how machines can be taught to forecast the future.
We hope these stories will familiarize you with important
concepts that can benefit coders and tech enthusiasts alike. Our goal
is to cover what beginners need in order to get up to speed in
networking, security and data science, without the heavy academic
rigor that sometimes makes these topics unbearable.

Figure 1 “Data is the new oil”, by Amit Danglé & Ivano Nardacchione.
This book was made possible by the supporters of our previous title,
Computer Science Distilled. We had written our first book to explain
the fundamental principles of computer science. Our enthusiastic
readers asked for more, so we got back to work! This time, we don’t
explore the core of our discipline, but rather the new worlds it has
enabled us to create.

Is this book for me?

If you’re a novice programmer, this book was written for you. It
doesn’t require any programming experience, as it essentially
presents ideas and mechanisms: we want you to learn how cool
stuff works. If you’re curious and want to understand how the
Internet is built, how hackers attack computer systems, or why data
is the gold of the 21st century, you’ll find this book worthwhile. And
for those who already studied computer science, this book is a great
recap to consolidate your knowledge and expertise.

Acknowledgments
We are deeply grateful for everyone who supported our multi-year
effort to create this book. We’d like to especially thank Abner
Marciano, André Lambert, Caio Magno, Carlotta Fabris, Damian
Hirsch, Daniel Stori, Eduardo Barbosa, Gabriel Pictet, Guilherme
Mattar, Jacqueline Wilson, Leonardo Conegundes, Lloyd Clark,
Michael Ullman, Rafael Almeida, Rafael Viotti, and Ruhan Bidart.
Finally, we’re grateful to Claire Martin, our proofreader, and Pedro
Netto, our illustrator, for making this book so much better.

May you create many worlds,

Wlad & Moto
 CHAPTER 1
Connections
This is an entirely distributed system, there isn’t any central
control. The only reason it works is because everybody decided
to use the same set of protocols.
—VINT CERF

H UMANS CRAVE CONNECTIONS, and the advent of the digital revolution

has empowered us to be more connected than ever before. The
Internet has unleashed upon billions of people unprecedented
economic and political freedom, as well as powerful means of control
and domination. Yet, the vast majority of us are oblivious to its inner
workings.
Skilled people who can program computers to use the Internet
are at the vanguard of the digital revolution. This chapter will teach
you how the Internet works, so you can join this select group. You’ll
learn to:

Link computers to one another to make a network,

Combine networks using the Internet Protocol,
Locate a recipient from its Internet address,
Find a route through the Internet to that location,
Transport data between distant applications.

Before the Internet, telecommunication between two parties required

a direct physical link. In the 1950s, each telephone had a wire leading
directly to a central station. For a call to go through, an operator had
to physically connect the wires of two telephones. For long distance
calls, wires were laid out between distant stations, and several
operators in different places had to physically connect the chain of
wires linking the two phones.
The Internet did away with this. Wires aren’t physically
reconfigured to create direct, exclusive links. Instead, the information
is retransmitted step by step via a chain of linked devices until it
reaches its destination. This eliminates the need for wire operators
and central coordination. Also, wires are no longer constrained to
serve a single connection–many concurrent connections can share the
same wire. This allows global communications to be instant, cheap
and accessible.
However, modern networking technology is more intricate than
early telephony. It has many successive layers, each building on top
of the previous. Let’s explore how connections are made at these
different levels, starting with the most basic layer.

1.1 Links
A direct connection between two computers is achieved through a
transmission medium: a physical channel where signals flow. It
can be a copper wire carrying electric currents, a fiber-optic cable
directing light, or air hosting radio waves. Each connected computer
has a network interface to send and receive signals in the
transmission medium. For instance, cellphones have a radio chip and
antenna to handle radio signals traveling through the air.

Figure 1.1 A link is established between two network interfaces if they share a
transmission medium and agree on the rules of communication.

In order to communicate, network interfaces must agree on the rules

to follow when sending and receiving signals. This set of rules is
called the link layer.
 When a medium exclusively connects two computers, we say
they maintain a point-to-point connection, and their link layer relies
on the most basic set of rules: the Point-to-Point-Protocol (PPP). It
merely ensures the two computers can identify each other and
exchange data accurately.
However, connected computers don’t always get to enjoy such
an exclusive link. Often, they must share the transmission medium
with several other computers.

Shared Links
One way to link computers in an office is to plug each of them into a
hub with a wire. The hub physically connects all the wires that reach
it, so a signal sent by one computer will be detected by all the others!
This will also happen on your home WiFi, since the same radio
frequency is used by all connected devices. Communications can
become messy if all of them use the medium at the same time.

Figure 1.2 A message sent on a shared link will be detected by all.

The link layer contains a set of rules to define how computers should
share their communication medium, fittingly called Medium Access
Control (MAC). The rules resolve two main challenges:

COLLISIONS If two computers send a signal through the same

medium at the same time, the resulting interference garbles both
transmissions. Such events are called Collisions. A similar problem
occurs when your group of friends or family talk over each other hand
no single voice can be clearly heard.
There are methods to avoid collisions. First, only start
transmitting signals when no other computer is transmitting. Second,
monitor your communications–if a collision occurs, wait for a brief but
random amount of time before trying to transmit again.

Figure 1.3 Collision between Ada and Andrew.

 Figure 1.4 Ada and Andrew both resend after a random duration.

These methods have some limitations. If there are too many

transmission attempts through a medium, collisions will occur
relentlessly. We say the link is saturated when excessive collisions
break down communications. Have you ever been frustrated at a
large venue because your phone wouldn’t send text messages or
make calls? This may happen if too many phones are attempting to
communicate concurrently and the cellular link becomes saturated.

PHYSICAL ADDRESSING Ada and Charles have a direct link between

their computers. Ada wants to talk with Charles, so she transmits a
signal with her message through the medium. However, the medium
is shared, so everyone linked to the medium gets the message. How
can the other computers know that the signal they picked up was not
destined for them?
Discovering Diverse Content Through
Random Scribd Documents
Our saintly censor devotes an indignant chapter to "the stones
which silly women wear fastened to chains and set in necklaces;"
and he compares the eagerness with which they rush after
glittering jewelry to the senseless attraction which draws children to
a blazing fire. He quotes from Aristophanes a whole catalogue of
female ornaments:

"Snoods, fillets, natron, and steel;

Pumice-stone, band, back-band,
Back-veil, paint, necklaces,
Paints for the eyes, soft garment, hair-net, [Footnote 22]
Girdle, shawl, fine purple border,
Long robe, tunic, Barathrum, round tunic,
Ear-pendants, jewelry, ear-rings,
Mallow-colored cluster-shaped anklets,
Buckles, clasps, necklets,
Fetters, seals, chains, rings, powders,
Bosses, bands, Sardian stones,
Fans, helicters."

[Footnote 22: Is it possible that waterfalls were worn

in those days?]

And he cries out, wearied with the enumeration: "I wonder how
those who bear such a burden are not worried to death. O foolish
trouble! O silly craze for display!" And of what use is it all? It is
nothing but art contending against nature, falsehood struggling
against truth. If a woman is ugly, she only makes her ugliness
more conspicuous by decking herself out with meretricious
ornaments. Besides, the custom of "applying things unsuitable to
the body as if they were suitable, begets a practice of lying and a
habit of falsehood." The sight of an over-dressed woman seems to
have affected St. Clement very much as a worthless picture in an
elegant frame. "The body of one of these ladies," he exclaims,
"would never fetch more than one hundred and fifty dollars; but
you may see her wearing a dress that cost two hundred and
fifty thousand." We complain of the extravagance of modern
belles; but, do they ever spend such enormous sums as that on a
single dress? Alexandria, we imagine, must bear away the palm
from Newport and Saratoga.

There were particular fashions in jewelry and ornament toward

which the saint had a special dislike. Bracelets in the form of a
serpent, he calls the manifest badges of the evil one. Golden chains
and necklaces are nothing better than fetters. Earrings and ear-
drops he forbids as contrary to nature, and he beseeches his
female hearers not to have their ears pierced. If you pierce your
ears, he says, why not have rings in your noses also? A signet-ring
may be worn on the finger, because it is useful for sealing; but no
good Christian ought to wear rings for mere ornament. Yet he
makes one curious exception to this rule. If a woman have,
unfortunately, a dissipated husband, she may adorn herself as
much as she can, for the purpose of keeping him at home.

How bitter is the contempt which the philosopher pours out upon
the fashionable ladies of the time, who spend their days in the
mysterious rites of the toilet, curling their locks, anointing their
cheeks, painting their eyes, "mangling, racking, and plastering
themselves over with certain compositions, chilling the skin and
furrowing the flesh with poisonous cosmetics;" and then in the
evening "creeping out to candle-light as out of a hole." Love of
display is not the characteristic of a true lady. The woman who
gives herself up to finery is worse than one who is addicted to the
pleasures of the table and the bottle! She is a lazy housekeeper,
sitting like a painted thing to be looked at, not as if made for
domestic economy, and she cares a great deal more about getting
at her husband's purse-strings than about staying at home with
him. And how preposterous is her behavior when she goes abroad.
Is she short? she wears cork-soles. Is she tall? she carries her head
down on her shoulder. Has she fine teeth? she is always laughing.
Has she no flanks? she has something sewed on to her, so
that the spectators may exclaim on her fine shape. A little while
ago, a mania for yellow hair broke out in Paris, and fashionable
ladies had their locks dyed of the popular hue. Well, it appears
from St. Clement's discourses that this folly is over sixteen hundred
years old. He upbraids the Alexandrian ladies for following the
same absurd custom, and asks, in the words of Aristophanes,
"What can women do wise or brilliant who sit with hair dyed
yellow?" Nor is this the only modern fashion about the hair which
was known and condemned in his time. Read this, young ladies:
"Additions of other people's hair are entirely to be rejected,
and it is a most sacrilegious thing for spurious hair to shade the
head, covering the skull with dead locks. For on whom does the
priest lay his hand? Whom does he bless? Not the woman decked
out, but another's hairs, and through them another head."
Chignons, braids, tresses, and all the other wonderful paraphernalia
of the hair-dresser's art are condemned as no better than lies, and
a shameful defamation of the human head, which, says St.
Clement, is truly beautiful. Neither is it allowable to dye gray hairs,
or in any other way to conceal the approach of old age. "It is
enough for women to protect their locks and bind up their hair
simply along the neck with a plain hair-pin, nourishing chaste locks
with simple care to true beauty." And then he draws a comical
picture of a lady with her hair so elaborately "done up," that she is
afraid to touch her head, and dares not go to sleep for fear of
pulling down the whole structure.

A man ought to shave his crown, (unless he has curly hair,) but not
his chin, because the beard gives "dignity and paternal terror" to
the face. The mustache, however, "which is dirtied in eating, is to
be cut round, not by the razor, for that were ungenteel, but by a
pair of cropping scissors." The practice of shaving was a mark of
effeminacy in those days, and it was thought disgraceful for a man
to rob himself of the "hairiness" which distinguishes his sex, even
as the lion is known by his shaggy mane. So St. Clement is
unsparing in his denunciations of the unmanly creatures who "comb
themselves and shave themselves with a razor for the sake of fine
effect, and arrange their hair at the looking-glass." Manly sports,
provided they be pursued for health's sake and not for vainglory, he
warmly approves. A sparing use of the gymnasium and an
occasional bout at wrestling will do no harm, but rather good; yet,
when you wrestle, says the saint, be sure you stand squarely up to
your adversary, and try to throw him by main strength, not by
trickery and finesse. A game of ball he especially recommends,
(who knows but there may have been base-ball clubs in Egypt?)
and he mildly suggests that, if a man were to handle the hoe now
and then, the labor would not be "ungentlemanly." Pittacus, King of
Miletus, set a good example to mankind by grinding at the mill with
his own hand; and, if St. Clement were alive now, he might add
that Charles V. employed himself in constructing time-pieces, and
that notorious savage, Theodoras, Emperor of Abyssinia, passes
most of his days making umbrellas. Fishing is a commendable
pastime, for it has the example of the apostles in its favor. Another
capital exercise for a gentleman is chopping wood. This, we may
remark, is said to be the favorite athletic pursuit of the Honorable
Horace Greeley.

The daily occupations of women must not be too sedentary, yet

neither, on the other hand, ought the gentler sex to be
"encouraged in wrestling or running!" Instead of dawdling about
the shops of the silk merchant, the goldsmith, and the perfumer, or
riding aimlessly about town in litters, just to be admired, the true
lady will employ herself in spinning and weaving, and, if necessary,
will superintend the cooking. She must not be above turning the
mill, or getting her husband a good dinner. She must shake up the
beds, reach drink to her husband when he is thirsty, set the table
as neatly as possible, and when anything is wanted from the store,
let her go for it and fetch it home herself. We fear it is not the
fashion, even yet, to follow St. Clement's advice. She ought to keep
her face clean, and her glances cast down, and to beware of
languishing looks, and "ogling, which is to wink with the eyes," and
of a mincing gait.
A gentleman in the street should never walk furiously, nor swagger,
nor try to stare people out of countenance; neither when going up-
hill ought he to be shoved up by his domestics! He ought not to
waste his time in barbers' shops and taverns, babbling nonsense;
nor to watch the women who pass by; nor to gamble. He must not
kiss his wife in the presence of his servants. If he is a merchant, he
must not have two prices for his goods. He must be his own valet.
He must wash his own feet, and put on his own shoes.

And so the holy man goes on with much more sage counsel and
Christian direction, teaching his flock not only how to be faithful
children of the church, but how to be true gentlemen and
gentlewomen. The etiquette which he lays down is not based upon
the arbitrary and changeable rules of fashion, but upon the fixed
principles of morality and good fellowship. We have thought it not
amiss to give our readers a specimen of them, partly, indeed,
because they show us in such an interesting manner what kind of
lives people used to lead in his day, but also because they are full
of good lessons and wholesome rebukes for ourselves, and because
many of the follies which St. Clement condemned are still
flourishing, just as they flourished then, or are newly springing into
life after they have been for so many centuries forgotten. Of
course, there are many of his rules which are not applicable to us.
Many things which he forbade because they were indications or
accompaniments of certain sinful practices are no longer wrong,
because they have been completely dissevered from their evil
associations. But upon the whole, we doubt not that a new edition
of St. Clement's Paedagogus, or as we might translate it,
"Complete Guide to Politeness," would be vastly more beneficial to
the public than any of the hand-books of etiquette which are
multiplied by the modern press.
Ran away to Sea.
A treacherous spirit came up from the sea,
And passing inland found a boy where he
Lay underneath the green roof of a tree,
In the golden summer weather.

And to the boy it whispered soft and low—

Come! let us leave this weary land, and go
Over the seas where the free breezes blow,
In the golden summer weather.

I know green isles in far-off sunny seas,

Where grow great cocoa-palms and orange-trees,
And spicy odors perfume every breeze,
In the golden summer weather.

There, underneath the ever-glowing skies,

Gay parrokeets and birds of paradise,
Make bright the woods with plumes of gorgeous dyes,
In the golden summer weather.

And in that land a happy people stay:

No hateful books perplex them night nor day;
No cares of business fret their lives away,
In the golden summer weather.

But all day long they wander where they please,

Plucking delicious fruits, that on the trees
Hang all the year and never know decrease,
In the golden summer weather.

Or over flower-enamelled vale and slope

They chase the silv'ry-footed antelope;
Or with the pard in manly conflict cope
In the golden summer weather.
And in those islands troops of maidens are,
Whose lovely shapes no foolish fashions mar;
Eyes black as Night, and brighter than her stars
In the golden summer weather.

Earth hath no maidens like them otherwhere;

With teeth like pearls and wreaths of jetty hair,
And lips more sweet than tinted syrups are,
In the golden summer weather.

Ah! what a life it were to live with them!

'Twould pass by sweetly as a happy dream:
The years like days, the days like minutes seem,
In the golden summer weather.

Come! let us go! the wind blows fair and free;

The clouds sail seaward, and to-morrow we
May see the billows dancing on the sea,
In the golden summer weather.

The heavens were bright, the earth was fair to see,

A thousand birds sang round the boy, but he
Heard nothing but that spirit from the sea,
In the golden summer weather.

All night, as sleepless on his bed he lay,

He seemed to hear that treacherous spirit say,
Come, let us seek those islands far away,
In the golden summer weather.

So ere the morning in the east grew red,

He stole adown the stairs with barefoot tread,
Unbarred the door with trembling hands, and fled
In the golden summer weather.

In the last hour of night the city slept;

Upon his beat the drowsy watchman stept;
When like a thief along the streets he crept,
In the golden summer weather.

And when the sun brought in the busy day,

His father's home afar behind him lay,
And he stood 'mongst the sailors on the quay,
In the golden summer weather.

Like sleeping swans, with white wings folded, ride

The great ships at their moorings, side by side;
Moving but with the pulses of the tide,
In the golden summer weather.

And one is slowly ruffling out her wings

For flight, as seaward round her bowsprit swings;
Whilst at the capstan-bars the sailor sings
In the golden summer weather.

He is aboard. The wind blows fresh abeam:

The ship drifts slowly seaward with the stream;
And soon the land fades from him like a dream,
In the golden summer weather.

And if he found those islands far away,

Or those fair maidens, there is none can say:
For ship or boy returned not since that day,
In the golden summer weather.

E. YOUNG.
 A Royal Nun.
Among the pleasant alleys of Versailles, or under the stately groves
of St. Cloud, or in the grand corridors of the Tuileries, might often
have been seen, about the year 1773, pacing up and down
together in tender and confidential converse, two young maidens in
the early bloom of youth, and often by their side would sport a
careless, wilful, but engaging child some eight or nine years old.
These three young girls were all of royal birth, and bound together
by the ties of close relationship; they were the sisters and cousin of
a great king; their lineage one of the proudest of the earth; they
were all fair to look upon, and all endowed with mental gifts of no
mean order. How bright looked their future! Monarchs often sought
their hands in marriage, and men speculated on their fate, and
wondered which should form the most brilliant alliance. Could the
angels who guarded their footsteps have revealed their future, how
the wise men of this world would have laughed the prophecy to
scorn! Yet above those fair young heads hangs a strange destiny.
For one the martyr's palm; the name of another was to echo within
the walls of St. Peter, as of her whom the church delighteth to
honor; the third was to wear the veil of the religious through
dangers and under vicissitudes such as seldom fall to the lot of any
woman. Those of whom we speak were these: Clotilde and
Elizabeth of France, sisters of Louis XVI., and Louise de Bourbon
Condé, their cousin. Louise and Clotilde, almost of the same age,
were bound together in close intimacy. We may wonder, now, on
what topics their conversation would run. Did they speak of the
gayeties of the court; of the round of the giddy dissipation which
had, perhaps, reached its culminating point about this period? or
were they talking of the last sermon of Père Beauregard, when,
with unsparing and apostolic severity, he condemned the
fashionable vices of the age? or were they speaking of the cases of
distress among the poor who day by day trooped to the house of
Mademoiselle, as Louise de Condé was called, and were there
succored by her own hands? On some such theme as these latter
we may be almost sure that their converse ran. The heart of
Clotilde was never given to the world; from her childhood she had
yearned for a cloister, and would fain have found herself at the side
of her aunt, Madame Louise, who was then prioress of the
Carmelites of St. Denis. To the grille of this convent Clotilde,
Louise, and Elizabeth would often go; and no doubt it was partly
owing to the conversation and example of the holy Carmelite
princess that the three girls, placed, as they all were, in most
dangerous and difficult positions, not only threaded their way
through the maze safely, but became examples of eminent piety
and virtue.

The elder of the three friends was Louise, only daughter of Louis
Joseph de Bourbon Condé, great-great-grandson of the Great
Condé, and son of the Duke de Bourbon, for some time prime
minister to Louis XV. He had early chosen the army as his career,
and as early won laurels for himself in the Seven Years' War. On
one occasion he was entreated by his attendants to withdraw from
the heat of the battle. "I never heard," said he, "of such
precautions being taken by the Great Condé." His admiration for
his glorious ancestor was, indeed, intense, and he devoted himself
to the task of writing a history of this great man; for, though an
ardent soldier, he was well educated. Men of science and genius
gathered round him in his chateau of Chantilly, whither he would
retire in the brief intervals of peace. At a very early age the Prince
de Condé married Charlotte de Rohan Soubise, a maiden as noble
in her character as her birth. She was merciful to the poor, gentle
and charitable to all who surrounded her. The marriage was a
happy one, but was not destined to last long. The princess died in
1760, leaving behind her a son, the Duke de Bourbon, and Louise
Adelaide, of whom we have been speaking.

The little girl, thus left motherless at the age of five years, was
consigned to the care of her great-aunt, the abbess of Beaumont
les Tours, about sixty leagues from Paris. All the religious
assembled to receive the little princess on the day of her arrival,
and everything was done to please her. After showing her all the
interior of the convent, she was asked where she would like to go.
"Oh! take me," cried she, "where there is the most noise." Poor
child! she was destined to find her after-life a little too noisy. She
next chose to go into the choir while the nuns chanted compline;
but before the end of the first psalm whispered to her attendant, "I
have had enough." In these peaceful walls her childhood passed
away. She grew fond of the convent, and gave every mark of
external piety. She was wont to declare afterward that the grace of
God had made little interior progress in her heart; nevertheless, a
solid foundation of good instruction had been laid, which was
hereafter to bear fruit. At twelve years of age she made her first
communion, and then returned to Paris to finish her education in a
convent there, "to prepare her for the world."

Years fled on, Louise attained womanhood, her brother married one
of the Orleans princesses, and a marriage was projected for Louise
with the Count d'Artois, afterward Charles X., but political
differences caused the match to be broken off. Louise was not
destined ever to become Queen of France. The tender friendship
which subsisted between her and the Princess Clotilde was now to
be broken, in one sense, by their total separation. Clotilde's heart's
desire for the religious life was rudely crossed; the daughters of
royal houses had less control over their fates then (and perhaps
even now) than the meanest peasant in the land. A marriage was
"arranged" for Madame Clotilde with the Prince of Piedmont, heir-
apparent to the throne of Sardinia. She was but sixteen years of
age when she had to leave France and all she loved and clung to,
and set out to meet her unknown husband; for she was married by
proxy only in Paris, and was received by the Prince of Piedmont at
Turin. She was very beautiful, but unfortunately excessively stout,
to such a degree that it injured not only her appearance, but her
health. At Turin she was welcomed by a vast crowd, but cries of
"Che grossa!" ("How fat she is!") struck unpleasantly on her ear.
"Be consoled," said the Queen of Sardinia; "when I entered the
city, the people cried, 'Che brutta!'" ("How plain she is!") "You
find me very stout?" questioned Clotilde, anxiously looking into her
husband's face. "I find you adorable," was the graceful and
affectionate reply.

Years flew by. Mademoiselle, as Louise was now called, had her
own establishment, and presided at royal fêtes given by her father
at Chantilly. Thither came once to partake of his hospitality the heir
of the throne of all the Russias, travelling, together with his wife,
under the incognito of the Comte du Nord. A friendship sprang up
between them and Louise de Condé, hereafter to be put to the
proof in extraordinary and unforeseen circumstances. Little did they
think as they parted within the splendid halls of Chantilly where
their next meeting should be.

The license of manners that preceded the Revolution, as the

gathering clouds foretell a storm, was principally to be observed in
the grossness of the theatre and the corruption of literature. The
theatre was a favorite amusement with Louise de Condé, and she
took great delight in private theatricals, and frequently played a
part. She heard Père Beauregard preach on the subject, and her
resolution was instantly taken. A comedy was to be acted next day
at Chantilly, but the princess renounced her part. It cost her not a
little thus to throw out the arrangements for the fête; but she
vanquished all human respect, and thus took the part of God
against the world.

It was a turning-point in her life. It may seem to us that it was but

a small sacrifice to make; but one grace corresponded to lead on to
others, and from that resolution to give up theatrical
entertainments Louise dated the commencement of the great
spiritual graces and benefits of her after-life. That she was
endowed with the courage of her race may be known from the fact
that, having sustained by a fall a severe fracture of her leg, she
sent for her Italian master to give her a lesson while waiting for the
surgeon. This broken leg was destined in her case, as in that of St.
Ignatius, to become one of her greatest blessings. She rose up
from her bed determined to give herself more entirely to God's
service. Naturally of a deeply affectionate disposition, Louise loved
her family tenderly, but in an especial manner her only nephew, the
Duc d'Enghien, then in his early youth. Day by day did Louise bring
the name of this beloved boy before the Mother of Good Counsel,
begging her, in her own simple words, to become his mother and
protectress, and "never to suffer his faith to perish." We shall see a
little later on how this prayer was answered. And now time had
passed on, and the Revolution was at hand, and had even begun.
After the taking of the Bastile, the Prince de Condé quitted France
with all his family, and immediately set himself to organize an army
for the defence of Louis XVI. Ordered by the Directory to return
to France, he disobeyed, and was instantly stripped of all his vast
property. The prince sold all his jewels, and bore his altered
fortunes with patience and courage. Meanwhile, the Princess Louise
accompanied her father and acted as his secretary. They moved
about from place to place, and at Turin she was able to renew the
friendship of her youth with Clotilde, who was now Queen of
Sardinia, and displayed on her throne a pattern of womanly and
saintly virtues. Near the Queen of Sardinia flattery could not
subsist. It is recorded of her that she never pronounced a doubtful
word, far less the smallest falsehood. Intercourse with this dear
friend strengthened in the heart of Louise the earnest desire she
had of belonging entirely to God. "I am obliged to take time for
prayer from my sleep," she writes to her director. "I cannot do
without it. When at table, surrounded with officers, all talking, I
pray inwardly." The crime of the 21st of January, 1793, fell like a
thunderbolt on the army of Condé; but, rising from his grief, the
brave general instantly proclaimed Louis XVII., although that little
king, whose piteous story history surely can never outdo, was still
being tortured by his savage subjects. The Archbishop of Turin was
deputed to escort the terrible news to Queen Clotilde. "Madam,"
said he, "will your majesty pray for your illustrious brother,
especially for his soul?" The terrible truth flashed at once upon her,
and, falling on her knees, she exclaimed: "Let us do better still—let
us pray for his murderers!" Surely, in the annals of the saints, few
words more truly heroic can have been recorded than this impulsive
utterance of Clotilde de Bourbon. The active operations of the army
commanded by the Prince de Condé made it impossible for the
princess to remain any longer at her father's side; she accordingly
repaired to Fribourg, a favorite place of refuge for French
emigrants. No less than three hundred French priests had found a
temporary asylum within its walls, and the services of the church
were performed with every possible care and frequency. Among
these priests the princess met one, supposed to be one of the
exiled French bishops, to whom she was able to give her entire
confidence, and from whom she received wise and spiritual advice.
The idea of a religious vocation now began to take firm hold of her
mind but her director would not let her take any step for two years,
wishing in every possible way to test the reality of this call from
God. No ordinary obstacles stood in the way of the royal postulant.
Times had changed since those when the entrance of Madame
Louise, of France, into the Carmelites had been hailed as an
especial mark of God's providence over a poor community. Every
convent in Europe was now trembling for its safety, and few were
willing to open their doors to one bearing the now unfortunate
name of Bourbon. About this time, it would seem, the princess was
in communication with the Père de Tournely, founder of that
Society of the Sacred Heart which was afterward absorbed into the
Society of Jesus, and who was earnestly seeking to found a new
order for women, and especially at this moment to gather together
a community of emigrant French ladies, some of whom had been
driven from their convents. The idea naturally presented itself of
placing the Princess Louise at the head of such a community, but
she shrank from the task. "I should fear," she said, "from the force
of custom, the deference that would be paid to what the world
calls my rank. The place that I am ambitious of is the last of all.
What are the thrones of the universe compared to that last place?"
God had other designs for her, and for the projected order an
humbler instrument was to be chosen for the foundation-stone of
the order of the Sacred Heart; and at this moment the foundress,
all unconscious of her fate, was as yet "playing with her dolls."
Louise de Condé, determined to enter a poor, obscure convent of
Capuchinesses, or religious, following the rule of St. Clare, in Turin,
a city which it was then hoped was likely to remain in tranquillity.
Before doing so she had obtained her father's consent, and also
that of Louis XVIII, whom the emigrant French had proclaimed as
their king when the prison-house of the little Louis XVII. had been
mercifully opened by death. The emigrants were careful to keep up
with their exiled monarch all the forms and traditions which would
have surrounded him had he been peaceably sitting on the throne
of his fathers. It is worth while to give the princess's own words:

"Sire: It is not at the moment when I am about to have the

happiness of consecrating myself to God that I could forget for
the first time what I owe to my king. I have for long past felt
myself called to the religious state, and I have come to Turin,
where the kindness and friendship of the Queen of Sardinia has
given me the means to execute my design—a design which has
been well examined and reflected upon; but, before its final
accomplishment, I supplicate your majesty to deign to give your
consent to it. I ask it with the more confidence because I am
certain it will not be refused, and that your piety, sire, will cause
you to find consolation in seeing a princess of your blood
invested with the livery of Jesus Christ. May God, whose infinite
mercy I have so wonderfully experienced, hear the prayers I
shall constantly make for the reestablishment of the altar and
the throne in my unfortunate country. They will be as earnest as
the efforts of my relatives for the same object. The desire for
the personal happiness of your majesty is equally in my heart. I
implore him to be persuaded of it. I am, etc.,

"Louise Adélaide De Bourbon Condé.

"Turin, November, 1795."
There could be no doubt of the devotion of Louise's family to the
cause of Louis XVIII. Her father, brother, and nephew were all
under arms for the restoration of his crown, and Delille celebrated
the incident in verse:

"Trois générations vont ensemble à la gloire."

The king wrote back to the royal postulant:

"You have deeply reflected, my dear cousin, on the step which

you have taken. Your father has given his consent. I give mine
also, or rather, I give you up to Providence, who requires this
sacrifice from me. I will not conceal from you that it is a great
one, and it is with deep regret that I give up the hope of seeing
you by your virtues become one day an example to my court,
and an edification to all my subjects. I have but one
consolation, and it is that of thinking that, while the courage
and talents of your nearest relations are aiding me to recover
the throne of St. Louis, your prayers will draw down the
benedictions of the Most High on my cause, and afterward on
all my reign. I recommend it to you, and I pray you, my dear
cousin, to be well persuaded of my friendship for you.

"Louis."

On the 26th of November, 1798, the Queen of Sardinia took her

cousin to the convent, and saw her enter on the mode of life she
had so ardently desired for herself, but from which she had been
severed. And here Louise began to lead at once a life of hardship
and austerity. Earnest in all things by character, she threw herself
into the practice of her rule, and became a model to all the
novitiates. She counted the months as they passed which should
bring her to her profession day; but it was not to be. God saw fit to
purify her by many sufferings, by long anxieties, before she should
find rest in his house. She was to be the instrument for a great
work for his glory, and by many vicissitudes she was to be trained
and fitted for it. The French Directory had declared war against
Piedmont, the princess's presence endangered the whole of her
community, and she hastened to quit their roof and take refuge
temporarily at the convent of the Annonciades, from whence, as
she was only a boarder, she could fly at any moment; but before
leaving her convent she cut off her hair. As a witness to herself, she
wrote of the firm resolution she had taken of living for God only.
No one but God, she said long afterward, could tell what her
sufferings were at having to leave her convent; but she adds: "The
graces that God poured upon me in that holy house gave the
necessary strength to my soul to bear the long trials which I had to
pass through for so many years!" Few recitals are more touching
than the sufferings of this poor novice, thus roughly torn away from
her beloved convent. Shortly after she took up her abode with the
Annonciades, a profession of one of their novices took place, and
the ceremony made the poor princess feel her disappointment more
bitterly. According to the custom of the order, the novice wore a
crown of flowers, and her cell and her bed were both decked with
them, and the sight moved Louise de Condé to tears, and, when
the novice pronounced her vows, her sobs almost stifled her. She
said to herself that she was unworthy to become the spouse of
Christ, and therefore these obstacles had arisen; and, humbling
herself at the feet of her Lord, she bewailed the follies of her life in
the world, of which she took a far harsher view than those did who
knew how it had been passed, and she implored him to have mercy
on her and others, to attain a perfect resignation to his will.

She had not left her convent too soon. The rapid approach of the
French army on Turin obliged her to quit the city and direct her
steps toward Switzerland. There she hoped to find a convent of
Trappist nuns who would venture to receive her; but, when she had
passed Mount St. Bernard, she found that the community had not
yet been able to find a resting-place in Switzerland. She travelled
on to Bavaria, and was told that no French emigrant could remain
in the country. Verily, it seemed as if she were destined to have
nowhere to lay her head. She did not know where to turn; for war
was ruling in all directions, and her name was dreaded by all who
desired to keep a neutral part in the conflict. She was driven to
seek refuge at Vienna, and went to board with a convent of
Visitation nuns; for this order she did not feel any attraction, and
she cherished the hope that the Trappist nuns, of whom she had
heard would be able to find a place of refuge and receive her
among their number. While thus waiting, she took, by the advice of
her confessor, the three vows privately, thus binding herself as
closely as possible to her crucified Lord. Her description of this
action of her life gives a great insight into the beauty of her soul.
Deep humility, a fervent love of God, and a child-like simplicity were
her eminent characteristics. She made these vows at communion,
unknown to all save God, his angels, and her spiritual guide. Then
she said the Te Deum and Magnificat, which would have been
sung so joyfully by her sisters had she been suffered to remain
among them. "I neglected not in spirit," she adds, "the ceremony
of the funeral pall, begging from God the grace to die to all, so as
to live only in God and for God."

This private act of consecration was an immense comfort to her;

but it by no means prevented her longing and striving to reenter a
convent, and all her hopes continued to be fixed on La Trappe.

At this period an affecting meeting took place between her and

Madame Royale, the only survivor of the royal victims of the
Temple, the young girl born to one of the highest destinies in this
world, and whose youth had been overshadowed by a tragedy so
prolonged and so frightful that history can scarce furnish a parallel
case. It is only extraordinary that reason had survived such awful
suffering, falling on one so young and so tenderly nurtured. Is it
any wonder that a shade was cast over the rest of her life, and
that she was never among the light-hearted or the gay? From
Vienna she wrote to Queen Clotilde: "I have had a great pleasure
here in finding that the virtues of my aunt Elizabeth were well
known, and she is spoken of with veneration. I hope that one day
the pope will place my relation in the list of saints." It was, no
doubt, a great comfort to her to speak freely with Louise of the
aunt and cousin both had so fondly loved. Louise could tell Madame
Royale many anecdotes of the youth of one whose end had been
so saintly. We must now say a few words about the convent which
the princess wished to enter.

When the order of La Trappe was suppressed in France, in common

with those of other religious in 1790, the Abbé L'Estrange, called in
religion Dom Augustin, was master of novices, and he conceived
the idea of removing the whole community from France instead of
dispersing it.

After many difficulties this was accomplished, and the monastery

was founded at Val-Sainte, near Fribourg. The abbé now conceived
the idea of founding a convent of Trappist nuns, to be composed
chiefly of those religious who had been driven from their own
convents, and of fresh novices. The director of Madame Louise had
many doubts as to the advisability of her entering this community;
but her desire for it was so ardent, and continued so long, that he
withdrew his opposition; and when the community had really taken
root, near that of the Trappist monks, under the title of the
Monastery of the Will of God, Louise de Condé set out from Vienna
and entered it. None but the superiors knew who she was—such
was the simplicity of her dress, so retiring her manners, so humble
were all her ways; but instead of a princess many of the religious
thought her to be of lowly extraction, and wondered that Dom
Augustin gave her so much of his time. With great delight she
received the holy habit and began to practise the rule. The life was
a hard one; the house was a great deal too small for the number
of religious who occupied it; there was a great want of fresh air;
and the rule and austerities were most trying. In a very few
months the torrent of European war was about to pour down on
Switzerland, and the whole community were obliged to take a hasty
departure. Dom Augustin could see no other place of refuge for his
flock than the shores of Russia, and he bade Louise de Condé use
her influence with the emperor to allow them to take up their
abode in his kingdom. The Emperor Paul was the same who, as
archduke and under the title of Comte du Nord, had sat by the
princess's side at the brilliant banquets and festivities of Chantilly.
Louise wrote to him with all the grace of a French woman: "I beg
the amiable Comte du Nord to become my interpreter with the
Emperor Paul." The advance of the republican army was so rapid
that there was no time to wait for a reply. The community were
divided into different bands, and started at different times and by
different routes, all agreeing to reunite their forces in Bavaria. The
vicissitudes of this one journey would be enough for a good-sized
volume could we go into its details. At one place she is received by
the bishop of the diocese as a princess, only to be driven out by
the civil authorities; at another she was lodged in a bake-house,
full of dirt and smoke. She observed only it was quite good enough
for her, and that she was very happy. At another time the cook
neglects to cleanse the copper cooking-vessels, and the whole
community are all but poisoned. When the answer came from the
Emperor Paul, it was found that he consented to receive thirty of
the religious only, to whom he promised support as well as
protection. It was necessary, therefore, to find some place for the
others, and Louise accompanied some of her sisters and the monks
to Vienna, where her former friends, the good Visitation nuns, gave
a refuge to another band of the Trappists. Notwithstanding all these
changes, Louise as strictly as possible observed the rule of her
order and the exercises of her novitiate. Being desired by her
superiors to write down her thoughts on the religious life, she
instantly complied, though she said afterward it was difficult to do
so in the midst of fourteen persons, crowded together in a very
small room, and all at different occupations. It was true they kept
silent, but they had to ask necessary questions of the prioress, and
among so many this necessity was very frequent.

She was now desired to set out for Russia, and thus undertake
another long journey of discomfort and fatigue. People urged her to
leave the order, saying that the weakness of her knee, which had
never wholly recovered from the fall she had had many years
before, would render it impossible for her to be useful. She replied
that, if she were only allowed to keep the lamp burning before the
blessed sacrament, she would be contented. So she set out for
Orcha, the town named by the emperor for their reception. It
proved a really terrible journey; sometimes the religious had to
sleep under the open sky; they had the roughest food, and more
than once were without any for twenty-four hours. But never once
did the patience, sweetness, and perfect content of Louise de
Condé fail; her face was always bright, for her whole soul was filled
with the one thought—a desire of doing penance. The arrival in
Russia did not put an end to the difficulties of either Madame
Louise or her order. It was necessary to make some arrangement
for the rest of the community left in Germany. The Emperor Paul
finally agreed to receive fifty. Dom Augustin accordingly went to
fetch them. During his absence no communication could be held
with him, while various offers of help, which had to be accepted or
refused, were brought to the princess, embarrassing her greatly.

After ten months of this suspense Dom Augustin returned, having

made up his mind to go to America. This was a severe blow to
Madame Louise; for, being still a novice, it became a grave question
whether she would, in such circumstances, be right in
accompanying them, and after much prayer and thought she, by
the counsel of her director, decided to leave. Once more was she to
be driven out into the cold world; once more her heart's desire
crossed, her hopes delayed indefinitely. "I thought that God willed
in his justice to break my heart, and thus arrest its impetuous
ardor. I had once more to strip myself of the livery of the Lord,
which had been my glory and my happiness. I did it, and did not
die, that is all I can say." Before her departure she implored the
emperor, and all over whom she had any personal influence, to
continue their kindness to the order. In reality, it was a good thing
for the order that Madame Louise quitted it, as events afterward
proved. One of the very first communities allowed by Bonaparte to
reenter France was this very one, and he certainly would not have
done so had a Bourbon been in its ranks. It is true his favor was