It appears by the correspondence between the _Subdélégué_ and their Intendant (1760-1770) that orders were given by him to them to have all ill-doing persons arrested--not to be tried, but to be punished forthwith by imprisonment. In one instance the _Subdélégué_ asks leave of the Intendant to condemn to perpetual imprisonment two dangerous beggars whom he had arrested; in another we find the protest of a father against the arrest of his son as a vagabond, because he was travelling without his passport. Again, a householder of X. demands the arrest of a man, one of his neighbours, who had come to establish himself in the parish, to whom he had been of service, but who had behaved ill, and was disagreeable to him; and the Intendant of Paris writes to request the Intendant of Rouen to be kind enough to render this service to the householder, who is one of his friends. In another case an Intendant replies to a person who wants to have some beggars set at liberty, saying that the _Dépôt des Mendicants_ was not to be considered as a prison, but only as a house intended for the detention of beggars and vagabonds, as an ‘administrative correction.’ This idea has come down to the French Penal Code, so much have the traditions of the old monarchy, in these matters, maintained themselves. Note (LXIV.)--Page 121, line 7. It has been said that the character of the philosophy of the eighteenth century was a sort of adoration of human reason--a boundless confidence in its almighty power to transform at its will laws, institutions, and morals. But, upon examination, we shall see that, in truth, it was more their own reason that some of these philosophers adored than human reason. None ever showed less confidence in the wisdom of mankind than these men. I could name many who had almost as much contempt for the masses as for the Divinity. The latter they treated with the arrogance of rivals, the former with the arrogance of upstarts. A real and respectful submission to the will of the majority was as far from their minds as submission to the Divine will. Almost all the revolutionists of after days have displayed this double character. There is a wide distance between their disposition and the respect shown by the English and Americans to the opinion of the majority of their fellow-citizens. Individual reason in those countries has its own pride and confidence in itself, but is never insolent; it has thus led the way to freedom, whilst in France it has done nothing but invent new forms of servitude. Note (LXV.)--Page 132, line 15.