[327] Traité des Moyens de conserver la Paix avec les Hommes: Essais de Morale, Tom. I. pp. 192-318. This little treatise has been printed in a recent edition of the _Pensées_ of Pascal. Notwithstanding this great company, and the praise of Voltaire in his _Écrivains du Siècle de Louis XIV._, the reader of our day will be disappointed. See Hallam, Introduction to the Literature of Europe, Part IV. ch. 4, Vol. III. p. 393. [328] Le Nouveau Cynée, ou Discours des Occasions et Moyens d'establir une Paix générale et la Liberté du Commerce par tout le Monde: Paris, 1623. A copy, found in one of the stalls of Paris, is now before me. [329] Leibnitz. Observations sur le Projet d'une Paix Perpétuelle de l'Abbé de S. Pierre: Opera (ed. Dutens), Tom. V. pp. 56, 57. [330] Clarkson, Life of William Penn, Ch. VI. Vol. II. pp. 82-85. * * * * * These were soon followed in France by the untiring labors of the good Abbé Saint-Pierre,--the most devoted among the apostles of Peace, and not to be confounded with the eloquent and eccentric Bernardin de Saint-Pierre, author of "Paul and Virginia," who, at a later day, beautifully painted the true Fraternity of Nations.[331] Of a genius less artistic and literary, the Abbé consecrated a whole life, crowned with venerable years, to the improvement of mankind. There was no humane cause he did not espouse: now it was the poor; now it was education; and now it was to exhibit the grandeur and sacredness of human nature; but he was especially filled with the idea of Universal Peace, and the importance of teaching nations, not less than individuals, the duty of doing as they would be done by. This was his passion, and it was elaborately presented in a work of three volumes, entitled "The Project of Perpetual Peace,"[332] where he proposes a Diet or Congress of Sovereigns, for the adjudication of international controversies without resort to War. Throughout his voluminous writings he constantly returns to this project, which was a perpetual vision, and records his regret that Newton and Descartes had not devoted their exalted genius to the study and exposition of the laws determining the welfare of men and nations, believing that they might have succeeded in organizing Peace. He dwells often on the beauty of Christian precepts in government, and the true glory of beneficence, while he exposes the vanity of military renown, and does not hesitate to question that false glory which procured for Louis the Fourteenth the undeserved title of Great, echoed by flattering courtiers and a barbarous world. The French language owes to him the word _Bienfaisance_; and D'Alembert said "it was right he should have invented the word who practised so largely the virtue it expresses."[333] [331] Harmonies de la Nature: OEuvres, Tom. X. p. 138. Voeux d'un Solitaire: Ibid., Tom. XI. p. 168.