LITMIR.BIZ

      PREFACE.

       Table of Contents

      The present work closes a series of studies on the literary preparation for the French Revolution. It differs from the companion volumes on Voltaire and Rousseau, in being much more fully descriptive. In the case of those two famous writers, every educated reader knows more or less of their performances. Of Diderot and his circle, such knowledge cannot be taken for granted, and I have therefore thought it best to occupy a considerable space, which I hope that those who do me the honour to read these pages will not find excessive, with what is little more than transcript or analysis. Such a method will at least enable the reader to see what those ideas really were, which the social and economic condition of France on the eve of the convulsion made so welcome to men. The shortcomings of the encyclopædic group are obvious enough. They have lately been emphasised in the ingenious and one-sided exaggerations of that brilliant man of letters, Mr. Taine. The social significance and the positive quality of much of their writing is more easily missed, and this side of their work it has been one of my principal objects, alike in the case of Voltaire, of Rousseau, and of Diderot, to bring into the prominence that it deserves in the history of opinion.

      The edition of Diderot's works to which the references are made, is that in twenty volumes by the late Mr. Assézat and Mr. Maurice Tourneux. The only other serious book on Diderot with which I am acquainted is Rosenkranz's valuable Diderot's Leben, published in 1866, and abounding in full and patient knowledge. Of the numerous criticisms on Diderot by Raumer, Arndt, Hettner, Damiron, Bersot, and above all by Mr. Carlyle, I need not make more particular mention.

       May, 1878.

      NOTE.

      Since the following pages were printed, an American correspondent writes to me with reference to the dialogue between Franklin and Raynal, mentioned on page 218, Vol. II.:—"I have now before me Volume IV. of the American Law Journal, printed at Philadelphia in the year 1813, and at page 458 find in full, 'The Speech of Miss Polly Baker, delivered before a court of judicature in Connecticut, where she was prosecuted.'" Raynal, therefore, would have been right if instead of Massachusetts he had said Connecticut; and either Franklin told an untruth, or else Silas Deane.

       September, 1878.

      DIDEROT.

      CHAPTER I.

       PRELIMINARY.

       Table of Contents

      There was a moment in the last century when the Gallican church hoped for a return of internal union and prosperity. This brief era of hope coincided almost exactly with the middle of the century. Voltaire was in exile at Berlin. The author of the Persian Letters and the Spirit of Laws was old and near his end. Rousseau was copying music in a garret. The Encyclopædia was looked for, but only as a literary project of some associated booksellers. The Jansenists, who had been so many in number and so firm in spirit five-and-twenty years earlier, had now sunk to a small minority of the French clergy. The great ecclesiastical body at length offered an unbroken front to its rivals, the great judicial bodies. A patriotic minister was indeed audacious enough to propose a tax upon ecclesiastical property, but the Church fought the battle and won. Troops had just been despatched to hunt and scatter the Protestants of the desert, and bigots exulted in the thought of pastors swinging on gibbets, and heretical congregations fleeing for their lives before the fire of orthodox musketry. The house of Austria had been forced to suffer spoliation at the hands of the infidel Frederick, but all the world was well aware that the haughty and devout Empress-Queen would seize a speedy opportunity of taking a crushing vengeance; France would this time be on the side of righteousness and truth. For the moment a churchman might be pardoned if he thought that superstition, ignorance, abusive privilege, and cruelty were on the eve of the smoothest and most triumphant days that they had known since the Reformation.

      We now know how illusory this sanguine anticipation was destined to prove, and how promptly. In little more than forty years after the triumphant enforcement of the odious system of confessional certificates, then the crowning event of ecclesiastical supremacy, Paris saw the Feast of the Supreme Being, and the adoration of the Goddess of Reason. The Church had scarcely begun to dream before she was rudely and peremptorily awakened. She found herself confronted by the most energetic, hardy, and successful assailants whom the spirit of progress ever

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