However this may be, those men, even when they have fallen, and especially then, are august, who at all points of the universe, with their eyes fixed on France, are struggling for the great work with the inflexible logic of the ideal; they give their life as a pure gift for progress, they accomplish the will of Providence, and perform a religious act. At the appointed hour, with as much disinterestedness as an actor who takes up his cue, they enter the tomb in obedience to the divine scenario, and they accept this hopeless combat and this stoical disappearance in order to lead to its splendid and superior universal consequences. The magnificent human movement irresistibly began on July 14. These soldiers are priests, and the French revolution is a gesture of God. Moreover, there are--and it is proper to add this distinction to the distinctions already indicated in another chapter,--there are accepted insurrections which are called revolutions; and there are rejected revolutions which are called riots. An insurrection which breaks out is an idea which passes its examination in the presence of the people. If the people drops its blackball, the idea is dry fruit, and the insurrection is a street-riot. Waging war at every appeal and each time that the Utopia desires it is not the fact of the peoples; for nations have not always, and at all hours, the temperament of heroes and martyrs. They are positive; _a priori_ insurrection is repulsive to them, in the first place, because it frequently has a catastrophe for result, and, secondly, because it always has an abstraction as its starting-point. For, and this is a grand fact, those who devote themselves do so for the ideal, and the ideal alone. An insurrection is an enthusiasm, and enthusiasm may become a fury, whence comes an upraising of muskets. But every insurrection which aims at a government or a regime aims higher. Hence, for instance, we will dwell on the fact that what the chiefs of the insurrection of 1832, and especially the young enthusiasts of the Rue de la Chanvrerie, combated was not precisely Louis Philippe. The majority, speaking candidly, did justice to the qualities of this king who stood between monarchy and revolution, and not one of them hated him. But they attacked the younger branch of the right divine in Louis Philippe, as they had attacked the elder branch in Charles X., and what they wished to overthrow in overthrowing the Monarchy in France was, as we have explained, the usurpation of man over man, and the privilege opposing right throughout the universe. Paris without a king has as its counterstroke the world without despots. They reasoned in this way. Their object was far off without doubt, vague perhaps, and retreating before the effort, but grand.