The State of Society in France Before the Revolution of 1789. Alexis de Tocqueville

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СКАЧАТЬ their own territorial limits. They sometimes engendered intolerance and persecution, but proselytism was to them unknown. Accordingly there were no great religious revolutions in Western Europe previous to the introduction of Christianity, which easily broke through barriers that had been insurmountable to the pagan religions, and rapidly conquered a large portion of the human race. It is no disrespect to this holy religion to say, that it partly owed its triumph to the fact that it was more free than any other faith from everything peculiar to any one nation, form of government, social condition, period, or race.

      The French Revolution proceeded, as far as this world is concerned, in precisely the same manner that religious revolutions proceed with regard to the next; it looked upon the citizen in the abstract, irrespective of any particular society, just as most religions look upon man in general independently of time or country. It did not endeavour merely to define what were the especial rights of a French citizen, but what were the universal duties and rights of all men in political matters. It was by thus recurring to that which was least peculiar and, we might almost say, most natural in the principles of society and of government that the French Revolution was rendered intelligible to all men, and could be imitated in a hundred different places.

      As it affected to tend more towards the regeneration of mankind than even towards the reform of France, it roused passions such as the most violent political revolutions had never before excited. It inspired a spirit of proselytism and created the propaganda. This gave to it that aspect of a religious revolution which so terrified its contemporaries, or rather, we should say, it became a kind of new religion in itself—a religion, imperfect it is true, without a God, without a worship, without a future life, but which nevertheless, like Islam, poured forth its soldiers, its apostles, and its martyrs over the face of the earth.

      It must not, however, be imagined that the mode of operation pursued by the French Revolution was altogether without precedent, or that all the ideas which it developed were entirely new. In every age, even in the depths of the Middle Ages, there had been agitators who invoked the universal laws of human society in order to subvert particular customs, and who have attempted to oppose the constitutions of their own countries with weapons borrowed from the natural rights of mankind. But all these attempts had failed; the firebrand which ignited Europe in the eighteenth century had been easily extinguished in the fifteenth. Revolutions are not to be produced by arguments of this nature until certain changes have already been effected in the condition, the habits, and the manners of a nation, by which the minds of men are prepared to undergo a change.

      There are periods in which men differ so completely from each other, that the notion of a single law applicable to all is entirely incomprehensible to them. There are others in which it is sufficient to show to them from afar off the indistinct image of such a law in order to make them recognise it at once, and hasten to adopt it.

      The most extraordinary phenomenon is not so much that the French Revolution should have pursued the course it did, and have developed the ideas to which it gave rise, but that so many nations should have reached a point at which such a course could be effectually employed and such maxims be readily admitted.

CHAPTER IV.

       Table of Contents

      SHOWING THAT NEARLY THE WHOLE OF EUROPE HAD HAD PRECISELY THE SAME INSTITUTIONS, AND THAT THESE INSTITUTIONS WERE EVERYWHERE FALLING TO PIECES.

      The tribes which overthrew the Roman Empire, and which in the end formed all the modern nations of Europe, differed among each other in race, in country, and in language; they only resembled each other in barbarism. Once established in the dominions of the empire they engaged in a long and fierce struggle, and when at length they had gained a firm footing they found themselves divided by the very ruins they had made. Civilisation was almost extinct, public order at an end, the relations between man and man had become difficult and dangerous, and the great body of European society was broken up into thousands of small distinct and hostile societies, each of which lived apart from the rest. Nevertheless certain uniform laws arose all at once out of the midst of this incoherent mass.

      These institutions were not copied from the Roman legislation;[4] indeed they were so much opposed to it that recourse was had to the Roman law to alter and abolish them. They have certain original characteristics which distinguish them from all other laws invented by mankind. They corresponded to each other in all their parts, and, taken together, they formed a body of law so compact that the articles of our modern codes are not more perfectly coherent; they were skilfully framed laws intended for a half-savage state of society.

      It is not my purpose to inquire how such a system of legislation could have arisen, spread, and become general throughout Europe. But it is certain that in the Middle Ages it existed more or less in every European nation, and that in many it prevailed to the exclusion of every other.

      I have had occasion to study the political institutions of the Middle Ages in France, in England, and in Germany, and the further I proceeded in my labours the more was I astonished at the prodigious similarity which existed amongst all these various sets of laws; and the more did I wonder how nations so different, and having so little intercourse, could have contrived laws so much alike. Not but they continually and almost immeasurably differ in their details and in different countries, but the basis is invariably the same. If I discovered a political institution, a law, a fixed authority, in the ancient Germanic legislation, I was sure, on searching further, to find something exactly analogous to it in France and in England. Each of these three nations helped me more fully to understand the others.

      In all three the government was carried on according to the same maxims, political assemblies were formed out of the same elements, and invested with the same powers. Society was divided in the same manner, and the same gradation of classes subsisted in each; in all three the position of the nobles, their privileges, their characteristics, and their disposition were identical; as men they were not distinguishable, but rather, properly speaking, the same men in every place.

      The municipal constitutions were alike; the rural districts were governed in the same manner. The condition of the peasantry differed but little; the land was owned, occupied, and tilled after the same fashion, and the cultivators were subjected to the same burthens. From the confines of Poland to the Irish Channel, the Lord’s estate, the manorial courts, the fiefs, the quit-rents, feudal service, feudal rights, and the corporations or trading guilds, were all alike. Sometimes the very names were the same; and what is still more remarkable, the same spirit breathes in all these analogous institutions. I think I may venture to affirm, that in the fourteenth century the social, political, administrative, judicial, economical, and literary institutions of Europe were more nearly akin to each other than they are at the present time, when civilisation appears to have opened all the channels of communication, and to have levelled every obstacle.

      It is no part of my scheme to relate how this ancient constitution of Europe gradually became wasted and decayed; it is sufficient to remark that in the eighteenth century it was everywhere falling into ruin.[5] On the whole, its decline was less marked in the east than in the west of the continent; but on all sides old age and decrepitude were visible.

      The progress of this gradual decay of the institutions of the Middle Ages may be followed in the archives of the different nations. It is well known that each manor kept rolls called terriers, in which from century to century were recorded the limits of fiefs and the quit-rents, the dues, the services to be rendered, and the local customs. I have seen rolls of the thirteenth and fourteenth centuries which are masterpieces of method, perspicuity, concision, and acuteness. The further we advance towards modern times the more obscure, ill-digested, defective, and confused do they become, in spite of the general progress of enlightenment. It seems as if political society became barbarous, while civil society advances towards civilisation.

      Even СКАЧАТЬ