Only the superficial character of this work appears in its title,—“Philosophical and Political History of the Establishments and of the Commerce of the Europeans in the two Indies,”[407] being in six volumes. It was a frame for pictures and declamations, where freedom of thought was practically illustrated. Therefore it was published without the name of the author, and at Amsterdam. This was as early as 1770. Edition followed edition. The “Biographie Universelle” reports more than twenty regular and nearly fifty pirated. At least twelve editions of an English translation saw the light. It was translated, abridged, and reprinted in nearly all the languages of Europe. The subject was interesting at the time, but the peculiar treatment and the open assault upon existing order gave the work zest and popularity. Though often vicious in style, it was above the author in force and character, so that it was easy to believe that important parts were contributed by others. Diderot, who passed his life in helping others, is said to have supplied nearly a third of the whole. The work at last drew down untimely vengeance. Inspired by its signal success, the author, in 1780, after the lapse of a decade, put forth an enlarged edition, with frontispiece and portrait, the whole reinforced with insertions and additions, where Christianity and even the existence of a God were treated with the license already applied to other things. The Parliament of Paris, by a decree dated May 21, 1781, handed the work to the public executioner to be burned, and condemned the author in person and goods. Several years of exile followed.
The Revolution in France found the Abbé Raynal mellowed by time, and with his sustaining philosophers all dead. Declining active participation in the great conflict, he reappeared at last, so far as to address the President of the National Assembly a letter, where he pleaded for moderation and an active government. The ancient assailant of kings now called for “the tutelary protection of the royal authority.” The early cant was exchanged for recant.
The concluding book of the enlarged edition of his famous work contains a chapter entitled “Reflections upon the Good and the Evil which the Discovery of America has done to Europe.”[408] A question of similar import, “Has the Discovery of America been hurtful or useful to the Human Race?” he presented as the subject for a prize of twelve hundred livres, to be awarded by the Academy of Lyons. Such a question reveals a strange confusion, inconsistent with all our prophetic voices, but to be pardoned at a time when the course of civilization was so little understood, and Buffon had announced, as the conclusion of science, that the animal creation degenerated on the American Continent. In his admirable answer to the great naturalist, Jefferson repels with spirit the allegation of the Abbé Raynal that “America has not yet produced one good poet, one able mathematician, one man of genius in a single art or science.”[409] But he does not seem aware that the author in his edition of 1780 had already beaten a retreat from his original position.[410] This is more noteworthy as the edition appeared before the criticism.
It was after portraying the actual condition of the English Colonies in colors which aroused the protest of Jefferson that the French philosopher surrendered to a vision of the future. In reply to doubts, he invokes time, civilization, education, and breaks forth:—
“Perhaps then it will be seen that America is favorable to genius, to the creative arts of peace and of society. A new Olympus, an Arcadia, an Athens, a new Greece, on the Continent, or in the archipelago which surrounds it, will give birth, perhaps, to Homers, Theocrituses, and, above all, Anacreons. Perhaps another Newton will rise in the new Britain. It is from English America, no doubt, that the first ray of the sciences will shoot forth, if they are to appear at last under a sky so long clouded. By a singular contrast with the ancient world, where the arts passed from the South toward the North, in the new we shall see the North enlighten the South. Let the English clear the land, purify the air, change the climate, meliorate Nature; a new universe will issue from their hands for the glory and happiness of humanity.”[411]
Then, speculating on the dissensions prevailing between the Colonies and the mother country, he announces separation, but without advantage to the European rivals of England:—
“Break the knot which binds the ancient Britain to the new; soon the Northern Colonies will have more strength alone than they possessed in their union with the mother country. That great continent, set free from all compact with Europe, will be unhampered in all its movements.… The colonies of our absolute monarchies, … following the example of the English colonies, will break the chain which binds them shamefully to Europe.”[412]
The New World opens before the prophet:—
“So everything conspires to the great dismemberment, of which it is not given to foresee the moment. Everything tends to that,—both the progress of good in the new hemisphere, and the progress of evil in the old.