Chapter V: The Discourses (2)

Hence disorders of a violent and interminable kind, which gave rise to the most deeply designed project that ever entered the human mind. This was to employ in favour of property the strength of the very persons who attacked it, to inspire them with other maxims, and to give them other institutions which should be as favourable to property as natural law had been contrary to it. The man who conceived this project, after showing his neighbours the monstrous confusion which made their lives most burdensome, spoke in this wise: "Let us unite to shield the weak from oppression, to restrain the proud, and to assure to each the possession of what belongs to him; let us set up rules of justice and peace, to which all shall be obliged to conform, without respect of persons, and which may repair to some extent the caprices of fortune, by subjecting the weak and the mighty alike to mutual duties. In a word, instead of turning our forces against one another, let us collect them into one supreme power to govern us by sage laws, to protect and defend all the members of the association, repel their common foes, and preserve us in never-ending concord." This, and not the right of conquest, must have been the origin of society and laws, which threw new chains round the poor and gave new might to the rich; and for the profit of a few grasping and ambitious men, subjected the whole human race henceforth and for ever to toil and bondage and wretchedness without hope.

The social constitution thus propounded and accepted was radically imperfect from the outset, and in spite of the efforts of the sagest lawgivers, it has always remained imperfect, because it was the work of chance, and because, inasmuch as it was ill begun, time, while revealing defects and suggesting remedies, could never repair its vices; _people went on incessantly repairing and patching, instead of which it was indispensable to begin by making a clean surface and by throwing aside all the old materials, just as Lycurgus did in Sparta_.

Put shortly, the main positions are these. In the state of nature each man lived in entire isolation, and therefore physical inequality was as if it did not exist. After many centuries, accident, in the shape of difference of climate and external natural conditions, enforcing for the sake of subsistence some degree of joint labour, led to an increase of communication among men, to a slight development of the reasoning and reflective faculties, and to a rude and simple sense of mutual obligation, as a means of greater comfort in the long run. The first state was good and pure, but the second state was truly perfect. It was destroyed by a fresh succession of chances, such as the discovery of the arts of metal-working and tillage, which led first to the institution of property, and second to the prominence of the natural or physical inequalities, which now began to tell with deadly effectiveness. These inequalities gradually became summed up in the great distinction between rich and poor; and this distinction was finally embodied in the constitution of a civil society, expressly adapted to consecrate the usurpation of the rich, and to make the inequality of condition between them and the poor eternal.

We thus see that the Discourse, unlike Morelly's terse exposition, contains no clear account of the kind of inequality with which it deals. Is it inequality of material possession or inequality of political right? Morelly tells you decisively that the latter is only an accident, flowing from the first; that the key to renovation lies in the abolition of the first. Rousseau mixes the two confusedly together under a single name, bemoans each, but shrinks from a conclusion or a recommendation as to either. He declares property to be the key to civil society, but falls back from any ideas leading to the modification of the institution lying at the root of all that he deplores.

The first general criticism, which in itself contains and covers nearly all others, turns on Method. "Conjectures become reasons when they are the most likely that you can draw from the nature of things," and "it is for philosophy in lack of history to determine the most likely facts." In an inductive age this royal road is rigorously closed. Guesses drawn from the general nature of things can no longer give us light as to the particular nature of the things pertaining to primitive men, any more than such guesses can teach us the law of the movement of the heavenly bodies, or the foundations of jurisprudence. Nor can deduction from anything but propositions which have themselves been won by laborious induction, ever lead us to the only kind of philosophy which has fair pretension to determine the most probable of the missing facts in the chain of human history. That quantitative and differentiating knowledge which is science, was not yet thought of in connection with the movements of our own race upon the earth. It is to be said, further, that of the two possible ways of guessing about the early state, the conditions of advance from it, and the rest, Rousseau's guess that all movement away from it has been towards corruption, is less supported by subsequent knowledge than the guess of his adversaries, that it has been a movement progressive and upwards.

This much being said as to incurable vice of method, and there are fervent disciples of Rousseau now living who will regard one's craving for method in talking about men as a foible of pedantry, we may briefly remark on one or two detached objections to Rousseau's story. To begin with, there is no certainty as to there having ever been a state of nature of a normal and organic kind, any more than there is any one normal and typical state of society now. There are infinitely diverse states of society, and there were probably as many diverse states of nature. Rousseau was sufficiently acquainted with the most recent metaphysics of his time to know that you cannot think of a tree in general, nor of a triangle in general, but only of some particular tree or triangle.[189] In a similar way he might have known that there never was any such thing as a state of nature in the general and abstract, fixed, typical, and single. He speaks of the savage state also, which comes next, as one, identical, normal. It is, of course, nothing of the kind. The varieties of belief and habit and custom among the different tribes of savages, in reference to every object that can engage their attention, from death and the gods and immortality down to the uses of marriage and the art of counting and the ways of procuring subsistence, are infinitely numerous; and the more we know about this vast diversity, the less easy is it to think of the savage state in general. When Rousseau extols the savage state as the veritable youth of the world, we wonder whether we are to think of the negroes of the Gold Coast, or the Dyaks of Borneo, Papuans or Maoris, Cheyennes or Tierra-del-Fuegians or the fabled Troglodytes; whether in the veritable youth of the world they counted up to five or only to two; whether they used a fire-drill, and if so what kind of drill; whether they had the notion of personal identity in so weak a shape as to practise the couvade; and a hundred other points, which we should now require any writer to settle, who should speak of the savage state as sovereign, one, and indivisible, in the way in which Rousseau speaks of it, and holds it up to our vain admiration.

Again, if the savage state supervened upon the state of nature in consequence of certain climatic accidents of a permanent kind, such as living on the banks of a river or in a dense forest, how was it that the force of these accidents did not begin to operate at once? How could the isolated state of nature endure for a year in face of them? Or what was the precipitating incident which suddenly set them to work, and drew the primitive men from an isolation so profound that they barely recognised one another, into that semi-social state in which the family was founded?

We cannot tell how the state of nature continued to subsist, or, if it ever subsisted, how and why it ever came to an end, because the agencies which are alleged to have brought it to an end must have been coeval with the appearance of man himself. If gods had brought to men seed, fire, and the mechanical arts, as in one of the Platonic myths,[190] we could understand that there was a long stage preliminary to these heavenly gifts. But if the gods had no part nor lot in it, and if the accidents that slowly led the human creature into union were as old as that nature, of which indeed they were actually the component elements, then man must have quitted the state of nature the very day on which he was born into it. And what can be a more monstrous anachronism than to turn a flat-headed savage into a clever, self-conscious, argumentative utilitarian of the eighteenth century; working the social problem out in his flat head with a keenness, a consistency, a grasp of first principles, that would have entitled him to a chair in the institute of moral sciences, and entering the social union with the calm and reasonable deliberation of a great statesman taking a critical step in policy? Aristotle was wiser when he fixed upon sociability as an ultimate quality of human nature, instead of making it, as Rousseau and so many others have done, the conclusion of an unimpeachable train of syllogistic reasoning.[191] Morelly even, his own contemporary, and much less of a sage than Aristotle, was still sage enough to perceive that this primitive human machine, "though composed of intelligent parts, generally operates independently of its reason; its deliberations are forestalled, and only leave it to look on, while sentiment does its work."[192] It is the more remarkable that Rousseau should have fallen into this kind of error, as it was one of his distinctions to have perceived and partially worked out the principle, that men guide their conduct rather from passion and instinct than from reasoned enlightenment.[193] The ultimate quality which he named pity is, after all, the germ of sociability, which is only extended sympathy. But he did not firmly adhere to this ultimate quality, nor make any effort consistently to trace out its various products.

We do not find, however, in Rousseau any serious attempt to analyse the composition of human nature in its primitive stages. Though constantly warning his readers very impressively against confounding domesticated with primitive men, he practically assumes that the main elements of character must always have been substantially identical with such elements and conceptions as are found after the addition of many ages of increasingly complex experience. There is something worth considering in his notion that civilisation has had effects upon man analogous to those of domestication upon animals, but he lacked logical persistency enough to enable him to adhere to his own idea, and work out conclusions from it.

It might further be pointed out in another direction that he takes for granted that the mode of advance into a social state has always been one and the same, a single and uniform process, marked by precisely the same set of several stages, following one another in precisely the same order. There is no evidence of this; on the contrary, evidence goes to show that civilisation varies in origin and process with race and other things, and that though in all cases starting from the prime factor of sociableness in man, yet the course of its development has depended on the particular sets of circumstances with which that factor has had to combine. These are full of variety, according to climate and racial predisposition, although, as has been justly said, the force of both these two elements diminishes as the influence of the past in giving consistency to our will becomes more definite, and our means of modifying climate and race become better known. There is no sign that Rousseau, any more than many other inquirers, ever reflected whether the capacity for advance into the state of civil society in any highly developed form is universal throughout the species, or whether there are not races eternally incapable of advance beyond the savage state. Progress would hardly be the exception which we know it to be in the history of communities if there were not fundamental diversities in the civilisable quality of races. Why do some bodies of men get on to the high roads of civilisation, while others remain in the jungle and thicket of savagery; and why do some races advance along one of these roads, and others advance by different roads?

Considerations of this sort disclose the pinched frame of trim theory with which Rousseau advanced to set in order a huge mass of boundlessly varied, intricate, and unmanageable facts. It is not, however, at all worth while to extend such criticism further than suffices to show how little his piece can stand the sort of questions which may be put to it from a scientific point of view. Nothing that Rousseau had to say about the state of nature was seriously meant for scientific exposition, any more than the Sermon on the Mount was meant for political economy. The importance of the Discourse on Inequality lay in its vehement denunciation of the existing social state. To the writer the question of the origin of inequality is evidently far less a matter at heart, than the question of its results. It is the natural inclination of one deeply moved by a spectacle of depravation in his own time and country, to extol some other time or country, of which he is happily ignorant enough not to know the drawbacks. Rousseau wrote about the savage state in something of the same spirit in which Tacitus wrote the Germania. And here, as in the Discourse on the influence of science and art upon virtue, there is a positive side. To miss this in resentment of the unscientific paradox that lies about it, is to miss the force of the piece, and to render its enormous influence for a generation after it was written incomprehensible. We may always be quite sure that no set of ideas ever produced this resounding effect on opinion, unless they contained something which the social or spiritual condition of the men whom they inflamed made true for the time, and true in an urgent sense. Is it not tenable that the state of certain savage tribes is more normal, offers a better balance between desire and opportunity, between faculty and performance, than the permanent state of large classes in western countries, the broken wreck of civilisation?[194] To admit this is not to conclude, as Rousseau so rashly concluded, that the movement away from the primitive stages has been productive only of evil and misery even to the masses of men, the hewers of wood and the drawers of water; or that it was occasioned, and has been carried on by the predominance of the lower parts and principles of human nature. Our provisional acquiescence in the straitness and blank absence of outlook or hope of the millions who come on to the earth that greets them with no smile, and then stagger blindly under dull burdens for a season, and at last are shovelled silently back under the ground,--our acquiescence can only be justified in the sight of humanity by the conviction that this is one of the temporary conditions of a vast process, working forwards through the impulse and agency of the finer human spirits, but needing much blood, many tears, uncounted myriads of lives, and immeasurable geologic periods of time, for its high and beneficent consummation. There is nothing surprising, perhaps nothing deeply condemnable, in the burning anger for which this acquiescence is often changed in the more impatient natures. As against the ignoble host who think that the present ordering of men, with all its prodigious inequalities, is in foundation and substance the perfection of social blessedness, Rousseau was almost in the right. If the only alternative to the present social order remaining in perpetuity were a retrogression to some such condition as that of the islanders of the South Sea, a lover of his fellow-creatures might look upon the result, so far as it affected the happiness of the bulk of them, with tolerably complete indifference. It is only the faith that we are moving slowly away from the existing order, as our ancestors moved slowly away from the old want of order, that makes the present endurable, and makes any tenacious effort to raise the future possible.

* * * * *

An immense quantity of nonsense has been talked about the equality of man, for which those who deny that doctrine and those who assert it may divide the responsibility. It is in reality true or false, according to the doctrines with which it is confronted. As against the theory that the existing way of sharing the laboriously acquired fruits and delights of the earth is a just representation and fair counterpart of natural inequalities among men in merit and capacity, the revolutionary theory is true, and the passionate revolutionary cry for equality of external chance most righteous and unanswerable. But the issues do not end here. Take such propositions as these:--there are differences in the capacity of men for serving the community; the well-being of the community demands the allotment of high function in proportion to high faculty; the rights of man in politics are confined to a right of the same protection for his own interests as is given to the interests of others. As against these principles, the revolutionary deductions from the equality of man are false. And such pretensions as that every man could be made equally fit for every function, or that not only each should have an equal chance, but that he who uses his chance well and sociably should be kept on a level in common opinion and trust with him who uses it ill and unsociably, or does not use it at all,--the whole of this is obviously most illusory and most disastrous, and in whatever decree any set of men have ever taken it up, to that degree they have paid the penalty.

What Rousseau's Discourse meant, what he intended it to mean, and what his first direct disciples understood it as meaning, is not that all men are born equal. He never says this, and his recognition of natural inequality implies the contrary proposition. His position is that the artificial differences, springing from the conditions of the social union, do not coincide with the differences in capacity springing from original constitution; that the tendency of the social union as now organised is to deepen the artificial inequalities, and make the gulf between those endowed with privileges and wealth and those not so endowed ever wider and wider. It would have been very difficult a hundred years ago to deny the truth of this way of stating the case. If it has to some extent already ceased to be entirely true, and if violent popular forces are at work making it less and less true, we owe the origin of the change, among other causes and influences, not least to the influence of Rousseau himself, and those whom he inspired. It was that influence which, though it certainly did not produce, yet did as certainly give a deep and remarkable bias, first to the American Revolution, and a dozen years afterwards to the French Revolution.

It would be interesting to trace the different fortunes which awaited the idea of the equality of man in America and in France. In America it has always remained strictly within the political order, and perhaps with the considerable exception of the possibles share it may have had, along with Christian notions of the brotherhood of man, and statesmanlike notions of national prosperity, in leading to the abolition of slavery, it has brought forth no strong moral sentiment against the ethical and economic bases of any part of the social order. In France, on the other hand, it was the starting-point of movements that have had all the fervour and intensity of religions, and have made men feel about social inequalities the burning shame and wrath with which a Christian saw the flourishing temples of unclean gods. This difference in the interpretation and development of the first doctrine may be explained in various ways,--by difference of material circumstance between America and France; difference of the political and social level from which the principle of equality had to start; and not least by difference of intellectual temperament. This last was itself partly the product of difference in religion, which makes the English dread the practical enforcement of logical conclusions, while the French have hitherto been apt to dread and despise any tendency to stop short of that.

* * * * *

Let us notice, finally, the important fact that the appearance of Rousseau's Discourses was the first sign of reaction against the historic mode of inquiry into society that had been initiated by Montesquieu. The Spirit of Laws was published in 1748, with a truly prodigious effect. It coloured the whole of the social literature in France during the rest of the century. A history of its influence would be a history of one of the most important sides of speculative activity. In the social writings of Rousseau himself there is hardly a chapter which does not contain tacit reference to Montesquieu's book. The Discourses were the beginning of a movement in an exactly opposite direction; that is, away from patient collection of wide multitudes of facts relating to the conditions of society, towards the promulgation of arbitrary systems of absolute social dogmas. Mably, the chief dogmatic socialist of the century, and one of the most dignified and austere characters, is an important example of the detriment done by the influence of Rousseau to that of Montesquieu, in the earlier stages of the conflict between the two schools. Mably (1709-1785), of whom the remark is to be made that he was for some years behind the scenes of government as De Tencin's secretary and therefore was versed in affairs, began his inquiries with Greece and Rome. "You will find everything in ancient history," he said.[195] And he remained entirely in this groove of thought until Rousseau appeared. He then gradually left Montesquieu. "To find the duties of a legislator," he said, "I descend into the abysses of my heart, I study my sentiments." He opposed the Economists, the other school that was feeling its way imperfectly enough to a positive method. "As soon as I see landed property established," he wrote, "then I see unequal fortunes; and from these unequal fortunes must there not necessarily result different and opposed interests, all the vices of riches, all the vices of poverty, the brutalisation of intelligence, the corruption of civil manners?" and so forth.[196] In his most important work, published in 1776, we see Rousseau's notions developed, with a logic from which their first author shrunk, either from fear, or more probably from want of firmness and consistency as a reasoner. "It is to equality that nature has attached the preservation of our social faculties and happiness: and from this I conclude that legislation will only be taking useless trouble, unless all its attention is first of all directed to the establishment of equality in the fortune and condition of citizens."[197] That is to say not only political equality, but economic communism. "What miserable folly, that persons who pass for philosophers should go on repeating after one another that without property there can be no society. Let us leave illusion. It is property that divides us into two classes, rich and poor; the first will alway prefer their fortune to that of the state, while the second will never love a government or laws that leave them in misery."[198] This was the kind of opinion for which Rousseau's diffuse and rhetorical exposition of social necessity had prepared France some twenty years before. After powerfully helping the process of general dissolution, it produced the first fruits specifically after its own kind some twenty years later in the system of Baboeuf.[199]

The unflinching application of principles is seldom achieved by the men who first launch them. The labour of the preliminary task seems to exhaust one man's stock of mental force. Rousseau never thought of the subversion of society or its reorganisation on a communistic basis. Within a few months of his profession of profound lament that the first man who made a claim to property had not been instantly unmasked as the arch foe of the race, he speaks most respectfully of property as the pledge of the engagements of citizens and the foundation of the social pact, while the first condition of that pact is that every one should be maintained in peaceful enjoyment of what belongs to him.[200] We need not impute the apparent discrepancy to insincerity. Rousseau was always apt to think in a slipshod manner. He sensibly though illogically accepted wholesome practical maxims, as if they flowed from theoretical premisses that were in truth utterly incompatible with them.

FOOTNOTES:

[151] Delandine's _Couronnes Académiques, ou Recueil de prix proposés par les Sociétés Savantes_. (Paris, 2 vols., 1787.)

[152] Musset-Pathay has collected the details connected with the award of the prize, ii. 365-367.

[153] Second Letter to M. de Malesherbes, p. 358. Also _Conf._, viii. 135.

[154] Diderot's account (_Vie de Sénèque_, sect. 66, _Oeuv._, iii. 98; also ii. 285) is not inconsistent with Rousseau's own, so that we may dismiss as apocryphal Marmontel's version of the story (_Mém._ VIII.), to the effect that Rousseau was about to answer the question with a commonplace affirmative, until Diderot persuaded him that a paradox would attract more attention. It has been said also that M. de Francueil, and various others, first urged the writer to take a negative line of argument. To suppose this possible is to prove one's incapacity for understanding what manner of man Rousseau was.

[155] _Conf._, ix. 232, 233.

[156] _Rousseau Juge de Jean Jacques, Dialogues_, i. 252.

[157] _Dialogues_, i. 275, 276.

[158] _Conf._, viii. 138.

[159] "It made a kind of revolution in Paris," says Grimm. _Corr. Lit._, i. 108.

[160] _Rép. au Roi de Pologne_, p. 111 and p. 113.

[161] _Rép. à M. Bordes_, 138.

[162] _Ib._ 137.

[163] "The first source of the evil is inequality; from inequality come riches ... from riches are born luxury and idleness; from luxury come the fine arts, and from idleness the sciences." _Rép. au Roi de Pologne_, 120, 121.

[164] _Rép. à M. Bordes_, 147. In the same spirit he once wrote the more wholesome maxim, "We should argue with the wise, and never with the public." _Corr._, i. 191.

[165] _Rép. au Roi de Pologne_, 128, 129.

[166] _Rép. à M. Bordes_, 150-161.

[167] P. 174.

[168] Egger's _Hellénisme en France_, 28ième leçon, p. 265.

[169] Voltaire to J.J.R. Aug. 30, 1755.

[170] _Rép. au Roi de Pologne_, 105.

[171] In 1753 the French Academy, by way no doubt of summoning a counter-blast to Rousseau, boldly offered as the subject of their essay the thesis that "The love of letters inspires the love of virtue," and the prize was won fitly enough by a Jesuit professor of rhetoric. See Delandine, i. 42.

[172] Preface to _Narcisse_, 251.

[173] _Rép. à M. Bordes_, 167.

[174] P. 187.

[175] See for instance a strange discussion about _morale universelle_ and the like in _Mém. de Mdme. d'Epinay_, i. 217-226.

[176] Often described as Morelly the Younger, to distinguish him from his father, who wrote an essay on the human heart, and another on the human intelligence.

[177] _Code de la Nature, ou le véritable esprit de ses loix, de tout tems négligé ou méconnu._

[178] P. 169. Rousseau did not see it then, but he showed himself on the track.

[179] At the end of the _Code de la Nature_ Morelly places a complete set of rules for the organisation of a model community. The base of it was the absence of private property--a condition that was to be preserved by vigilant education of the young in ways of thinking, that should make the possession of private property odious or inconceivable. There are to be sumptuary laws of a moderate kind. The government is to be in the hands of the elders. The children are to be taken away from their parents at the age of five; reared and educated in public establishments; and returned to their parents at the age of sixteen or so when they will marry. Marriage is to be dissoluble at the end of ten years, but after divorce the woman is not to marry a man younger than herself, nor is the man to marry a woman younger than the wife from whom he has parted. The children of a divorced couple are to remain with the father, and if he marries again, they are to be held the children of the second wife. Mothers are to suckle their own children (p. 220). The whole scheme is fuller of good ideas than such schemes usually are.

[180] P. 218.

[181] This is obviously untrue. Animals do not know death in the sense of scientific definition, and probably have no abstract idea of it as a general state; but they know and are afraid of its concrete phenomena, and so are most savages.

[182] This is one of the passages in the Discourse, the harshness of which was afterwards attributed by Rousseau to the influence of Diderot. _Conf._, viii. 205, _n._

[183] P. 261.

[184] As if sin really came by the law in this sense; as if a law defining and prohibiting a malpractice were the cause of the commission of the act which it constituted a malpractice. As if giving a name and juristic classification to any kind of conduct were adding to men's motives for indulging in it.

[185] P. 269.

[186] P. 278.

[187] Pp. 285-287.

[188] P. 273.

[189] P. 250.

[190] _Politicus_, 268 D-274 E.

[191] Here for instance is D'Alembert's story:--"The necessity of shielding our own body from pain and destruction leads us to examine among external objects those which are useful and those which are hurtful, so that we may seek the one and flee the others. But we hardly begin our search into such objects before we discover among them a great number of beings which strike us as exactly like ourselves; that is, whose form is just like our own, and who, so far as we can judge at the first glance, appear to have the same perceptions. Everything therefore leads us to suppose that they have also the same wants, and consequently the same interest in satisfying them, whence it results that we must find great advantage in joining with them for the purpose of distinguishing in nature what has the power of preserving us from what has the power of hurting us. The communication of ideas is the principle and the stay of this union, and necessarily demands the invention of signs; such is the origin of the formation of societies." _Discours Préliminaire de l'Encyclopédie._ Contrast this with Aristotle's sensible statement (_Polit._ I. ii. 15) that "there is in men by nature a strong impulse to enter into such union."

[192] _Code de la Nature._

[193] See, for example, his criticism on the Abbé de St. Pierre. _Conf._, viii. 264. And also in the analysis of this very Discourse, above, vol. i. p. 163.

[194] "I have lived with communities of savages in South America and in the East, who have no laws or law courts but the public opinion of the visage freely expressed. Each man scrupulously respects the rights of his fellow, and any infraction of those rights rarely or never takes place. In such a community all are nearly equal. There are none of those wide distinctions of education and ignorance, wealth and poverty, master and servant, which are the products of our civilisation; there is none of that widespread division of labour which, while it increases wealth, produces also conflicting interests; there is not that severe competition and struggle for existence, or for wealth, which the dense population of civilised countries inevitably creates. All incitements to great crimes are thus wanting, and petty ones are repressed, partly by the influence of public opinion, but chiefly by that natural sense of justice and of his neighbour's right, which seems to be in some degree inherent in every race of man. Now, although we have progressed vastly beyond the savage state in intellectual achievements, we have not advanced equally in morals. It is true that among those classes who have no wants that cannot be easily supplied, and among whom public opinion has great influence, the rights of others are fully respected. It is true, also, that we have vastly extended the sphere of those rights, and include within them all the brotherhood of man. But it is not too much to say, that the mass of our populations have not at all advanced beyond the savage code of morals, and have in many cases sunk below it." Wallace's _Malay Archipelago_, vol. ii. pp. 460-461.

[195] So too Bougainville, a brother of the navigator, said in 1760, "For an attentive observer who sees nothing in events of the utmost diversity of appearance but the natural effects of a certain number of causes differently combined, Greece is the universe in small, and the history of Greece an excellent epitome of universal history." (Quoted in Egger's _Hellénisme en France_, ii. 272.) The revolutionists of the next generation, who used to appeal so unseasonably to the ancients, were only following a literary fashion set by their fathers.

[196] _Doutes sur l'Ordre Naturel_; _Oeuv._, xi. 80. (Ed. 1794, 1795.)

[197] _La Législation_, I. i.

[198] _Ibid._

[199] It is not within our province to examine the vexed question whether the Convention was fundamentally socialist, and not merely political. That socialist ideas were afloat in the minds of some members, one can hardly doubt. See Von Sybel's _Hist. of the French Revolution_, Bk. II. ch. iv., on one side, and Quinet's _La Révolution_, ii. 90-107, on the other.

[200] _Economie Politique_, pp. 41, 53, etc.