With the accession of her son Joseph II. in 1780 a new era began for Austria. The work deferred by Theresa was then taken up by a monarch whose conceptions of social and religious reform left little for the boldest innovators of France ten years later to add. There is no doubt that the creation of a great military force for enterprises of foreign conquest was an end always present in Joseph's mind, and that the thirst for uncontrolled despotic power never left him; but by the side of these coarser elements there was in Joseph's nature something of the true fire of the man who lives for ideas. Passionately desirous of elevating every class of his subjects at the same time that he ignored all their habits and wishes, Joseph attempted to transform the motley and priest-ridden collection of nations over whom he ruled into a single homogeneous body, organised after the model of France and Prussia, worshipping in the spirit of a tolerant and enlightened Christianity, animated in its relations of class to class by the humane philosophy of the eighteenth century. In the first year of his reign Joseph abolished every jurisdiction that did not directly emanate from the Crown, and scattered an army of officials from Ostend to the Dniester to conduct the entire public business of his dominions under the immediate direction of the central authority at Vienna. In succeeding years edict followed edict, dissolving monasteries, forbidding Church festivals and pilgrimages, securing the protection of the State to every form of Christian worship, abolishing the exemption from land-tax and the monopoly of public offices enjoyed by the nobility, transforming the Universities from dens of monkish ignorance into schools of secular learning, converting the peasant's personal service into a rent-charge, and giving him in the officer of the Crown a protector and an arbiter in all his dealings with his lord. Noble and enlightened in his aims, Joseph, like every other reformer of the eighteenth century, underrated the force which the past exerts over the present; he could see nothing but prejudice and unreason in the attachment to provincial custom or time-honoured opinion; he knew nothing of that moral law which limits the success of revolutions by the conditions which precede them. What was worst united with what was best in resistance to his reforms. The bigots of the University of Louvain, who still held out against the discoveries of Newton, excited the mob to insurrection against Joseph, as the enemy of religion; the Magyar landowners in Hungary resisted a system which extinguished the last vestiges of their national independence at the same time that it destroyed the harsh dominion which they themselves exercised over their peasantry. Joseph alternated between concession and the extreme of autocratic violence. At one moment he resolved to sweep away every local right that fettered the exercise of his power; then, after throwing the