Full of interest as it is, M. Taine's book can hardly be described as containing much that is new or strikingly significant. He develops one idea, indeed, which we have never before seen stated in its present form, but which, if it implies more than has been often advanced by previous writers in other forms, cannot be accepted as true. This is perhaps a point better worth discussing than any other which his book raises. The rest is a very elaborate and thorough description of the structure of society, of its physiognomy in manners and characteristics, the privileges, the burdens, the daily walk and conversation of the various classes which made up the French people between the Regency and the Revolution. M. Taine's method of description does not strike one as altogether happy. It is a common complaint against French historians that they are too lax about their authorities, and too heedless about giving us chapter and verse for their assertions. M. Taine goes to the contrary extreme, and pours his note-books into his text with a steady-handed profusion that is excessively fatiguing, and makes the result far less effective than it would have been if all this industrious reading had been thoroughly fused and recast into a homogeneous whole. It is an ungenerous trick of criticism to disparage good work by comparing it with better; but the reader can scarcely help contrasting M. Taine's overcrowded pages with the perfect assimilation, the pithy fulness, the pregnant meditation, of De Tocqueville's book on the same subject. When we attempt to reduce M. Taine's chapters to a body of propositions standing out in definite relief from one another, yet conveying a certain unity of interpretation, we soon feel how possible it is for an author to have literary clearness along with historic obscurity.
In another respect we are inclined to question the felicity of M. Taine's method. It does not convey the impression of movement. The steps and changes in the conflict among the organs of the old society are not marked in their order and succession. The reader is not kept alive to the gradual progress of the break-up of old institutions and ideas. The sense of an active and ceaseless struggle, extending in various stages across the century, is effaced by an exclusive attention to the social details of a given phase. We need the story. You cannot effectively reproduce the true sense and significance of such an epoch as the eighteenth century in France, without telling us, however barely, the tale, for example, of the long battle of the ecclesiastical factions, and the yet more important series of battles between the judiciary and the crown. If M. Taine's book were a piece of abstract social analysis, the above remark would not be true. But it is a study of the concrete facts of French life and society, and to make such a study effective, the element of the chronicle, as in Lacretelle or Jobez, cannot rightly be dispensed with.
Let us proceed to the chief thesis of the book. The new formula in which M. Taine describes the source of all the mischiefs of the revolutionary doctrine is this. 'When we see a man,' he says, 'who is rather weak in constitution, but apparently sound and of peaceful habits, drink eagerly of a new liquor, then suddenly fall to the ground, foaming at the mouth, delirious and convulsed, we have no hesitation in supposing that in the pleasant draught there was some dangerous ingredient; but we need a delicate analysis in order to decompose and isolate the poison. There is one in the philosophy of the eighteenth century, as curious as it was potent: for not only is it the product of a long historic elaboration, the final and condensed extract in which the whole thought of the century ends; but more than that, its two principal elements are peculiar in this, and when separated they are each of them salutary, yet in combination they produce a poisonous compound.' These two ingredients are, first, the great and important acquisitions of the eighteenth century in the domain of physical science; second, the fixed classic form of the French intelligence. 'It is the classic spirit which, being applied to the scientific acquisitions of the time, produced the philosophy of the century and the doctrines of the Revolution.' This classic spirit has in its literary form one or two well-known marks. It leads, for instance, to the fastidious exclusion of particulars, whether in phrases, objects, or traits of character, and substitutes for them the general, the vague, the typic. Systematic arrangement orders the whole structure and composition from the period to the paragraph, from the paragraph to the structural series of paragraphs; it dictates the style as it has fixed the syntax. Its great note is the absolute. Again, 'two principal operations make up the work of the human intelligence: placed in face of things, it receives the impression of them more or less exactly, completely, and profoundly; next, leaving the things, it decomposes its impression, and classifies, distributes, and expresses more or less skilfully the ideas that it draws from that impression. In the second of these processes the classic is superior.' Classicism is only the organ of a certain reason, the raison raisonnante; that which insists upon thinking with as little preparation and as much ease as possible; which is contented with what it has acquired, and takes no thought about augmenting or renewing it; which either cannot or will not embrace the plenitude and the complexity of things as they are.
As an analysis of the classic spirit in French literature, nothing can be more ingenious and happy than these pages (p. 241, etc.) But, after all, classic is only the literary form preferred by a certain turn of intelligence; and we shall do well to call that turn of intelligence by a general name, that shall comprehend not only its literary form but its operations in every other field. And accordingly at the end of this very chapter we find M. Taine driven straightway to change classic for mathematic in describing the method of the new learning. And the latter description is much better, for it goes beneath the surface of literary expression, important as that is, down to the methods of reasoning. It leads us to the root of the matter, to the deductive habits of the French thinkers. The mischief of the later speculation of the eighteenth century in France was that men argued about the complex, conditional, and relative propositions of society, as if they had been theorems and problems of Euclid. And M. Taine himself is, as we say, compelled to change his term when he comes to the actual facts and personages of the revolutionary epoch. It was the geometric, rather than the classic, quality of political reasoning, which introduced so much that we now know to have been untrue and mischievous.
Even in literary history it is surely nearer the truth to say of the latter half of the century that the revolutionary movement began with the break-up of classic form and the gradual dissolution of the classic spirit. Indeed this is such a commonplace of criticism, that we can only treat M. Taine's inversion of it as a not very happy paradox. It was in literature that this genius of innovation, which afterwards extended over the whole social structure, showed itself first of all. Rousseau, not merely in the judgment of a foreigner like myself, but in that of the very highest of all native authorities, Sainte Beuve, effected the greatest revolution that the French tongue had undergone since Pascal. And this revolution was more remarkable for nothing than for its repudiation of nearly all the notes of classicism that are enumerated by M. Taine. Diderot, again, in every page of his work, whether he is discussing painting, manners, science, the drama, poetry, or philosophy, abounds and overabounds in those details, particularities, and special marks of the individual, which are, as M. Taine rightly says, alien to the classic genius. Both Rousseau and Diderot, considered as men of letters, were conscious literary revolutionists, before they were used as half-conscious social revolutionists. They deliberately put away from them the entire classic tradition as to the dignity of personage proper to art, and the symmetry and fixed method proper to artistic style. This was why Voltaire, who was a son of the seventeenth century before he was the patriarchal sire of the eighteenth, could never thoroughly understand the author of the New Heloisa, or the author of the Père de Famille and Jacques le Fataliste. Such work was to him for the most part a detestable compound of vulgarity and rodomontade. 'There is nothing living in the eighteenth century,' M. Taine says, 'but the little sketches that are stitched in by the way and as if they were contraband, by Voltaire, and five or six portraits like Turcaret, Gil Blas, Marianne, Manon Lescaut, Rameau's Nephew, Figaro, two or three hasty sketches of Crebillon the younger and Collé' (p. 258). Nothing living but this! But this is much and very much. We do not pretend to compare the authors of these admirable delineations with Molière and La Bruyère in profundity of insight or in grasp and ethical mastery, but they are certainly altogether in a new vein even from those two great writers, when we speak of the familiar, the real, and the particular, as distinguished from old classic generality. And, we may add in passing, that the social life of France from the death of Lewis XIV. downwards was emancipated all round from the formality and precision of the classic time. As M. Taine himself shows in many amusing pages, life was singularly gay, free, sociable, and varied. The literature of the time was sure to reflect, and does reflect, this universal rejection of the restraints of the past age when the classic spirit had been supreme.
Apart from this kind of objection to its exact expression, let us look at the substance of M. Taine's dictum. 'It was the classic spirit, which, when applied to the scientific acquisitions of the time, produced the philosophy of the century and the doctrines of the Revolution.' Even if we substitute geometric or deductive spirit for classic spirit, the proposition remains nearly as unsatisfactory. What were the doctrines of the Revolution? The sovereignty of the people, rights of man, liberty, equality, fraternity, progress and perfectibility of the species—these were the main articles of the new creed. M. Taine, like too many French writers, writes as if these ideas had never been heard of before '89. Yet the most important and decisive of them were at least as old as the Reformation, were not peculiarly French in any sense, and were no more the special products of the classic spirit mixing with scientific acquisitions than they were the products of Manicheanism. It is extraordinary that a writer who attributes so much importance to Rousseau, and who gives us so ample an account of his political ideas, should not have traced these ideas to their source, nor even told us that they had a source wholly outside of France. Rousseau was a Protestant; he was a native of the very capital and mother city of Protestantism, militant and democratic; and he was penetrated to his heart's core by the political ideas which had arisen in Europe at the Reformation. There is not a single principle in the Social Contract which may not be found either in Hobbes, or in Locke, or in Althusen, any more than there is a single proposition of his deism which was not in the air of Geneva when he wrote his Savoyard Vicar. If this be the case, what becomes of the position that the revolutionary philosophy was worked out by the raison raisonnante, which is the special faculty of a country saturated with the classic spirit? If we must have a formula, it would be nearer the truth to say that the doctrines of the Revolution were the product, not of the classic spirit applied to scientific acquisitions, but, first, of the democratic ideas of the Protestant Reformation, and then of the fictions of the lawyers, both of them allied with certain urgent social and political necessities.
So much, then, for the political side of the 'philosophy of the century,' if we are to use this too comprehensive expression for all the products of a very complex and many-sided outburst of speculative energy. Apart from its political side, we find M. Taine's formula no less unsatisfactory for its other phases. He seems to us not to go back nearly far enough in his search for the intellectual origins, any more than for the political origins, of his contemporary France. He has taken no account of the progress of the spirit of Scepticism from Montaigne's time, nor of the decisive influence of Montaigne on the revolutionary thinkers. Yet the extraordinary excitement aroused in France by Bayle's Dictionary was a proof of the extent to which the sceptical spirit had spread before the Encyclopædists were born. The great influence of Fontenelle was wholly in the same sceptical direction. There was a strong sceptical element in French Materialism, even when materialism was fully developed and seemed most dogmatic.[2] Indeed, it may sometimes occur to the student of such a man as Diderot to wonder how far materialism in France was only seized upon as a means of making scepticism both serious and philosophic. For its turn for scepticism is at least as much a distinction of the French intelligence as its turn for classicism. And, once more, if we must have a formula, it would be best to say that the philosophy of the century was the product, first of scepticism applied to old beliefs which were no longer easily tenable, and then of scepticism, extended to old institutions that were no longer practically habitable.
[2] ] See Lange's Geschichte des Materialismus, i. 298.
And this brings us to the cardinal reason for demurring to M. Taine's neatly rounded proposition. His appreciation of the speculative precursors of the Revolution seems to us to miss the decisive truth about them. He falls precisely into those errors of the raison raisonnante, about which, in his description of the intellectual preparation of the great overthrow, he has said so many just and acute things. Nothing can be more really admirable than M. Taine's criticism upon Montesquieu, Voltaire, Rousseau, Diderot, as great masters of language (pp. 339-361). All this is marked by an amplitude of handling, a variety of approach, a subtlety of perception, a fulness of comprehension, which give a very different notion of M. Taine's critical soundness and power from any that one could have got from his account elsewhere of our English writers. Some of the remarks are open to criticism, as might be expected. It is hard to accept the saying (p. 278) that Montesquieu's 'celebrity was not an influence.' It was Montesquieu, after all, who first introduced among the Encyclopædic band a rationalistic and experiential conception of the various legal and other conditions of the social union, as distinguished from the old theological explanation of them. The correspondence of Voltaire, Rousseau, Diderot, D'Alembert, is sufficient to show how immediately, as well as how powerfully, they were influenced by Montesquieu's memorable book. Again, it is surely going too far to say that Montesquieu's Persian Letters contained every important idea of the century. Does it, for instance, contain that thrice fruitful idea which Turgot developed in 1750, of all the ages being linked together by an ordered succession of causes and effects? These and other objections, however, hardly affect the brilliance and substantial excellence of all this part of the book. It is when he proceeds to estimate these great men, not as writers but as social forces, not as stylists but as apostles, that M. Taine discloses the characteristic weaknesses of the bookman in dealing with the facts of concrete sociology. He shows none of this weakness in what he says of the remote past. On the contrary, he blames, as we have all blamed, Voltaire, Rousseau, and the rest of the group, for their failure to recognise that the founders of religions satisfied a profound need in those who accepted them, and that this acceptance was the spontaneous admission of its relative fitness. It would be impossible to state this important truth better than M. Taine has done in the following passage:—