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court； courtiers and the corruptions of high life； opposed to the
common people in the country。
＇43＇ Bachmaumont； I。 254。
＇44＇。 〃A calculator was required for the place but a dancer got
it。〃 … 〃The sale of offices is a great abuse。〃 …〃Yes； it would he
better to give them for nothing。〃 … 〃Only small men fear small
literature。〃 … 〃Chance makes the interval； the mind only can alter
that ！〃 … 〃A courtier？ … they say it is a very difficult
profession。〃 … 〃To receive； to take； and to ask； is the secret in
three words；〃 etc； … Also the entire monologue by Figaro； and all
the scenes with Bridoisin。
CHAPTER II。 THE FRENCH PUBLIC。
I。 THE NOBILITY。
The Aristocracy。 … Novelty commonly repugnant to it。 …
Conditions of this repugnance。 … Example in England。
This public has yet to be made willing to be convinced and to be
won over； belief occurs only when there is a disposition to believe；
and； in the success of books； its share is often greater than that of
their authors。 On addressing men about politics or religion their
opinions are； in general already formed； their prejudices； their
interests； their situation have confirmed them beforehand； they listen
to you only after you have uttered aloud what they inwardly think。
Propose to them to demolish the great social edifice and to rebuild it
anew on a quite an opposite plan： ordinarily you auditors will consist
only of those who are poorly lodged or shelterless； who live in
garrets or cellars； or who sleep under the stars； on the bare ground
in the vicinity of houses。 The common run of people； whose lodgings
are small but tolerable； dread moving and adhere to their accustomed
ways。 The difficulty becomes much greater on appealing to the upper
classes who occupy superior habitations； their acceptance of your
proposal depends either on their great delusions or on their great
disinterestedness。 In England they quickly foresee the danger。
In vain is philosophy there indigenous and precocious； it does not
become acclimatized。 In 1729； Montesquieu writes in his memorandum…
book： 〃No religion in England； four or five members of the House of
Commons attend mass or preaching in the House。 。 。 。 When
religion is mentioned everybody begins to laugh。 A man having said：
I believe that as an article of faith； everybody laughed。 A
committee is appointed to consider the state of religion； but it is
regarded as absurd。〃 Fifty years later the public mind undergoes a
reaction； all with a good roof over their heads and a good coat on
their backs＇1＇ see the consequence of the new doctrines。 In any
event they feel that closet speculations are not to become street
preaching。 Impiety seems to them an indiscretion； they consider
religion as the cement of public order。 This is owing to the fact
that they are themselves public men； engaged in active life； taking a
part in the government； and instructed through their daily and
personal experience。 Practical life fortifies them against the
chimeras of theorists； they have proved to themselves how difficult it
is to lead and to control men。 Having had their hand on the machine
they know how it works； its value； its cost； and they are not tempted
to cast it aside as rubbish to try another； said to be superior； but
which； as yet； exists only on paper。 The baronet； or squire； a
justice on his own domain； has no trouble in discerning in the
clergyman of his parish an indispensable co…worker and a natural ally。
The duke or marquis； sitting in the upper house by the side of
bishops； requires their votes to pass bills； and their assistance to
rally to his party the fifteen hundred curates who influence the rural
conscience。 Thus all have a hand on some social wheel； large or
small； principal or accessory； and this endows them with earnestness；
foresight and good sense。 On coming in contact with realities there
is no temptation to soar away into the imaginary world； the fact of
one being at work on solid ground of itself makes one dislike aerial
excursions in empty space。 The more occupied one is the less one
dreams； and； to men of business； the geometry of the 〃 Contrat Social'
is merely intellectual gymnastics。
II。 CONDITIONS IN FRANCE。
The opposite conditions found in France。 … Indolence of the upper
class。 … Philosophy seems an intellectual drill。 … Besides this； a
subject for conversation。 … Philosophic conversation in the 18th
century。 … Its superiority and its charm。 … The influence it
exercises。
It is quite the reverse in France。 〃I arrived there in 1774；〃＇2＇
says an English gentleman； 〃having just left the house of my father；
who never came home from Parliament until three o'clock in the
morning； and who was busy the whole morning correcting the proofs of
his speech for the newspapers； and who； after hastily kissing us； with
an absorbed air； went out to a political dinner。 。 。 。 In
France I found men of the highest rank enjoying perfect leisure。
They had interviews with the ministers but only to exchange
compliments； in other respects they knew as little about the public
affairs of France as they did about those of Japan； and less of local
affairs than of general affairs； having no knowledge of their
peasantry other than that derived from the accounts of their stewards。
If one of them； bearing the title of governor； visited a province； it
was； as we have seen； for outward parade； whilst the intendant carried
on the administration； he exhibited himself with grace and
magnificence by giving receptions and dinners。 To receive； to give
dinners； to entertain guests agreeably is the sole occupation of a
grand seignior； hence it is that religion and government only serve
him as subjects of conversation。 The conversation； moreover； occurs
between him and his equals； and a man may say what he pleases in good
company。 Moreover the social system turns on its own axis； like the
sun； from time immemorial； through its own energy； and shall it be
deranged by what is said in the drawing…room？ In any event he does not
control its motion and he is not responsible。 Accordingly there is
no uneasy undercurrent； no morose preoccupation in his mind。
Carelessly and boldly he follows in the track of his philosophers；
detached from affairs he can give himself up to ideas； just as a young
man of family； on leaving college； lays hold of some principle；
deduces its consequences； and forms a system for himself without
concerning himself about its application＇3＇。
Nothing is more enjoyable than this speculative inspiration。 The
mind soars among the summits as if it had wings； it embraces vast
horizons in a glance； taking in all of human life； the economy of the
world； the origin of the universe； of religions and of societies。
Where； accordingly； would conversation be if people abstained from
philosophy？ What circle