people had been accustomed, during several years, to offer resistance to the constituted authorities on the slightest provocation, and to see the constituted authorities yield to that resistance. The whole political world was “without form and void”--an incessant whirl of hostile atoms, which, every moment, formed some new combination. The only man who could fix the agitated elements of society in a stable form was following a wild vision of glory and empire through the Syrian deserts. The time was not yet come, when “Confusion heard his voice; and wild uproar Stood ruled:” when, out of the chaos into which the old society had been resolved, were to rise a new dynasty, a new peerage, a new church, and a new code. The dying words of Madame Roland, “Oh Liberty! how many crimes are committed in thy name!” were at that time echoed by many of the most upright and benevolent of mankind. M. Guizot has, in one of his admirable pamphlets, happily and justly described M. Laine as “an honest and liberal man discouraged by the Revolution.” This description, at the time when M. Dumont’s Memoirs were written, would have applied to almost every honest and liberal man in Europe; and would, beyond all doubt, have applied to M. Dumont himself. To that fanatical worship of the all-wise and all-good people, which had been common a few years before, had succeeded an uneasy suspicion that the follies and vices of the people would frustrate all attempts to serve them. The wild and joyous exultation with which the meeting of the States-General {44}and the fall of the Bastile had been hailed, had passed away. In its place was dejection, and a gloomy distrust of specious appearances. The philosophers and philanthropists had reigned. And what had their reign produced? Philosophy had brought with it mummeries as absurd as any which had been practised by the most superstitious zealot of the darkest age. Philanthropy had brought with it crimes as horrible as the massacre of St. Bartholomew. This was the emancipation of the human mind. These were the fruits of the great victory of reason over prejudice. France had rejected the faith of Pascal and Descartes as a nursery fable, that a courtezan might be her idol, and a madman her priest. She had asserted her freedom against Louis, that she might bow down before Robespierre. For a time men thought that all the boasted wisdom of the eighteenth century was folly: and that those hopes of great political and social ameliorations which had been cherished by Voltaire and Condorcet were utterly delusive.