has made, and that it is not in the power of man not only to efface, but even to modify. Noble liberty has nothing to settle with the furies of pride and envy. As it does not aspire to domination, so, and by virtue of the same principle, it does not more aspire to a chimerical equality of mind, of beauty, of fortune, of enjoyments. Moreover, such an equality, were it possible, would be of little value in its own eyes; it asks something much greater than pleasure, fortune, rank, to wit, respect. Respect, an equal respect of the sacred right of being free in every thing that constitutes the person, that person which is truly man; this is what liberty and with it true equality claim, or rather imperatively demand. Respect must not be confounded with homage. I render homage to genius and beauty. I respect humanity alone, and by that I mean all free natures, for every thing that is not free in man is foreign to him. Man is therefore the equal of man precisely in every thing that makes him man, and the reign of true equality exacts on the part of all only the same respect for what each one possesses equally in himself, both young and old, both ugly and beautiful, both rich and poor, both the man of genius and the mediocre man, both woman and man, whatever has consciousness of being a person and not a thing. The equal respect of common liberty is the principle at once of duty and right; it is the virtue of each and the security of all; by an admirable agreement, it is dignity among men, and accordingly peace on earth. Such is the great and holy image of liberty and equality, which has made the hearts of our fathers beat, and the hearts of all virtuous and enlightened men, of all true friends of humanity. Such is the ideal that true philosophy pursues across the ages, from the generous dreams of Plato to the solid conceptions of Montesquieu, from the first free legislation of the smallest city of Greece to our declaration of rights, and the immortal works of the constituent Assembly.