II. From France, as emissaries of the ideal, came the doctrines of the Revolution. In the Encyclopædia we find the intellectual origin of the South American upheavals. The patricians in the archaic colonial cities smiled upon Voltaire; they adopted the essential ideals of Rousseau, the social contract, the sovereignty of the people, and the optimism which conceded supreme rights to the human spirit untainted by culture. Bolivar had read the _Contrat Social_ in a volume that had formed part of the library of Napoleon; by will he left this book to an intimate friend. The great, sounding promises--democracy, sovereignty, human rights, equality, liberalism--stirred the patriotic tribunes like fragments of a new gospel. The masonic lodges worked in silence against the power of Spain and Portugal, and upheld the humanitarian ideas of French philosophy. In the lodge of Lautaro, San Martin and Alvear received their initiation as revolutionaries. In Mexico the lodge of York was transformed into a Jacobin club. In 1794 Antonio Nariño, the forerunner of Colombian independence, translated the _Rights of Man_. The Venezuelan Miranda fought in the revolutionary armies of France; the Peruvian Pablo de Olavide, the friend of Voltaire, took part in the Convention; {82} Raynal, Condorcet, and Mably had American disciples. Montesquieu was read in the universities as an antidote to the absolutism of the viceroys; Beccaria, Filangeri, and Adam Smith were among the prophets. Not only did French thought predominate, but the Revolution, the Terror, the Jacobin madness, the eloquence of the Girondins, the dictatorship of the First Consul, and the Empire, even, all exercised an immense influence upon the rising democracies of America. Iturbide, Emperor of Mexico, imitated Napoleon; in Buenos-Ayres there was a Directoire, as in Paris; there were consuls in Paraguay, and Rivadavia was a Girondist lost among the _gauchos_.