Triste comme les portes d'une prison—Sad as the gates of Prison, is an old French proverb which must once have had an aching significance. To the citizen of Paris it must have been familiar above most other popular sayings, since he had the menace of a prison door at almost every turn! For the "Dungeons of Old Paris" were well-nigh as thick as its churches or its taverns. Up to the period, or very close upon the period, of the Revolution of 1789, everyone who exercised what was called with quite unconscious irony the "right of justice" (droit de justice), possessed his prison. The King was the great gaoler-in-chief of the State, but there were countless other gaolers. The terrible prisons of State—two of the most renowned of which, the Dungeon of Vincennes and the Bastille, have been partially restored in these pages—are almost hustled out of sight by the towers and ramparts of the host of lesser prisons. To every town in France there was its dungeon, to every puissant noble his dungeon, to every lord of the manor his dungeon, to every bishop and AbbÉ his dungeon. The dreaded cry of "Laissez passer la justice du Roi!" "Way for the King's justice!" was not oftener heard, nor more unwillingly, than "Way for the Duke's justice!" or "Way for the justice of my lord Bishop!" For indeed the mouldy records of those hidden dungeons and torture rooms of chÂteau and monastery, the carceres duri and the vade in pace, into which the hooded victim was lowered by torchlight, and out of which his bones were never raked, might shew us scenes yet more forbidding than the darkest which these chapters unfold. But they have crumbled and passed, and history itself no longer cares to trouble their infected dust.

Scenes harsh enough, though not wholly unrelieved (for romance is of the essence of their story), are at hand within the walls of certain prisons whose names and memories have survived. I have undone the bolts of nearly all the more celebrated prisons of historic Paris, few of which are standing at this day. One or two have been passed by, or but very briefly surveyed, for the reason that to include them would have been to commit myself to a certain amount of not very necessary repetition. I fear that even as the book stands I must have repeated myself more than once, but this has been for the most part in the attempt to enforce points which seemed not to have been brought out or emphasised with sufficient clearness elsewhere. Dealing with prisons which were in existence for centuries, and some of which were associated with almost every great and stirring epoch of French history, selection of periods and events was a paramount necessity. The endeavour has been to give back to each of these cruel old dungeons, Prison d'État, Conciergerie, or Maison de Justice, its special and distinctive character; to shew just what each was like at the most interesting or important dates in its career; and, as far as might be, to find the reason of that dreary proverb, "Sad as the gates of Prison." Light chequers the shades in some of these dim vaults, and the echoes of the dour days they witnessed are not all tears and lamentations. Something is shewn, it is hoped, of every kind of "justice" that was recognised in Paris until the days of '89, when everything that had been, fell with the terrific fall of the monarchy:—feudal justice, the justice of absolute kings and of ministers who were but less absolute, provosts' and bishops' justice, and the justice of prison governors and lieutenants of police. Often it is no more than a glimpse that is afforded; but the picture as a whole is, perhaps, not altogether lacking in completeness. Once inside a prison, the prisoner is the first study; and there are no more moving or pitiful objects in the annals of France than the victims of its criminal justice in every age. Slit the curtain of cobweb that has formed over the narrow grille of the dungeon, put back on their shrill hinges the double and triple doors of the cell, peer into the hole that ventilates the conical oubliette, and one may see once more under what conditions life was possible, and amid what surroundings death was a blessing, in the days when Paris was studded with prisons, when every abbot was free to wall-up his monks alive, and every seigneur to erect his gallows in his own courtyard.

For during all these days, dragging slowly into ages, justice has seldom more than one face to shew us: a face of cruelty and vengeance. The thing which we call the "theory of punishment" had really no existence. Punishment was not to chasten and reform; it was scarcely even to deter; it was mainly and almost solely to revenge. What the notion of prison was, I have tried briefly to explain in the chapters on "The Conciergerie," "The Dungeon of Vincennes," and, I think, elsewhere. We are strictly to remember, however, that the vindictive idea of punishment, and the idea of prison as a place in which (1) to hold and (2) to torment anyone who might be unfortunate enough to get in there, were not at all peculiar to France. The history of punishment in our own country leaves no room for boasting; and France has not more to reproach herself with in the memory of the Bastille, than we have in the actual and visible existence of Newgate. France has Archives de la Bastille; we have Howard's State of Prisons and Griffiths's Chronicles of Newgate. We are not to forget that, in the "age of chivalry" in England, it was unsafe for visitors in London to stroll a hundred yards from their inn after sunset; and that, in the reign of Elizabeth, Shakespeare might have penned his lines on "the quality of mercy" within earshot of the rabble on their way to gloat over the disembowelling of a "traitor," or flocking to surround the stake at which a woman was to die by fire. In a word, the sense of vengeance, and the thirst for vengeance, which underlay the old criminal law of France, and of all Europe, were not less the basis of our own criminal law until well on into the second quarter of this century. But the French, it would seem, have paid the cost of their quick dramatic sense. They have handed down to us, in history, drama, and romance, the picture of Louis XI. arm in arm with his torturer and hangman, Tristan; the spectacle of the noble whose sword was convertible into a headsman's axe; and of the abbot whose girdle was ever ready for use as a halter. Histories akin to these (and, at the root, there is more of history than of legend in all of them) are to be delved out of our own records; but the French have been more candid in the matter, and a good deal more skilled with the pen in chronicles of the sort.

On the other hand, England never had quite such bitter memories of her prisons as France had of hers. The struggle for freedom in England was never a struggle against the prisons; and it was not consciously a struggle against the prisons in France. But the destruction of a prison was the beginning of the French Revolution; and when the Revolution was over, its first historians took the prisons of France as the type and example of the immemorial tyranny of their kings. In one important respect, therefore, the dungeons of old Paris stand apart from the prisons of the rest of Europe.

I had proposed to myself, in beginning this introductory chapter, to attempt a comparison, more or less detailed, between these ruined and obliterated prisons of historic Paris and the French or English prisons of to-day. But a final glance at the chapters as they were going to press counselled me to abstain. There is no point to start from. The old and the new prisons have a space between them wider than divides the poles. The key that turned a lock of the ChÂtelet, BicÊtre, or the Bastille will open no cell of any modern prison, French or English. Punishment is systematised, and has its basis in two ideas,—the safety of peoples living in communities, and the cure of certain moral obliquities; or, it is quite without system, and means only the vengeance of the strong upon the weak. Between the prison which was intended either as a living tomb, or as a starting-place for the pillory, the whipping-post, or the scaffold; and the prison which proposes to punish, to deter, or to reform the bad, the diseased, the weak, or the luckless members of society, there is not a point at which comparison is possible.