American liberalism, between 1830 and 1860, was inspired by French ideas. One revolution, that of 1789, explained in part the movement for the conquest of political liberty. Another, that of 1848, found echoes even in these distant democracies, and disturbed them by the insinuating eloquence of a new gospel. A curious parallelism may be observed between the claims of French socialism and American radicalism. In France the Revolution of 1848 had not only a political tendency, but also a social aspect. An extension of electoral capacity was desired, and the right to work was proclaimed; men fought for the sovereignty of the people, and workshops were founded in which the State assured the subsistence of the working-classes. While the republican parties were fighting against the monarchy of Louis Philippe, Icarians and Communists were preparing for the social revolution; the proletariat was rising against the _bourgeoisie_, as the Third Estate rose against the nobility of old. A note of equalitarian fervour was noticeable in the protest of the crowd. The leaders of the movement against Guizot and his oligarchy of property-owners were socialists: Louis Blanc, Pierre Leroux, Blanqui, and Ledru-Rollin; they supplemented their democratic victories by a programme of social reform. {244} In Latin America the Revolution was chiefly political; it demanded the suffrage, equality before the law, and respect for political rights, and it condemned the excesses of authority. It did not forget to make a social protest, but the conflict of classes was not as yet very violent. "The Revolution of 1848 was loudly echoed in Chili," wrote the historian Vicuña-Mackenna. To combat the oligarchy the young Lastarria brothers, Bilbao, the Amunategui, the three Mattas, the three Blests, Santiago Arcos, and Diego Barros-Arana founded the "Society of Equality," a secret club, "to save the people from the shameful tutelage to which it has been subjected."[1] This tutelage was more especially political; for this reason the club proclaimed democratic principles: the sovereignty of reason, the sovereignty of the people, and universal love and brotherhood. These young men opened schools for the people. Lillo published a translation of _The Words of a Believer_, by Lamennais, which served the radical circle for their Bible. But the real master of the new generation in Chili and in the other democracies was Lamartine. "From 1848 to 1858 he was a demi-god, a second Moses," wrote a historian. The "young men" formed a commentary upon the _History of the Girondists_. They imitated the great figures of the French Revolution: Bilbao was Vergniaud; Santiago Arcos, Marat; Lastarria, Brissot. Societies were formed, congresses were held; one exalted group called itself _The Mountain_.