'It is impossible to justify the excesses of the people on their taking up arms; they were certainly guilty of cruelties; it is idle to deny the facts, for they have been proved too clearly to admit of doubt. But is it really the people to whom we are to impute the whole? Or to their oppressors, who had kept them so long in a state of bondage? He who chooses to be served by slaves and by ill-treated slaves, must know that he holds both his property and his life by a tenure far different from those who prefer the service of well-treated freemen; and he who dines to the music of groaning sufferers, must not, in the moment of insurrection, complain that his sons' throats are cut. When such evils happen, they surely are more imputable to the tyranny of the master than to the cruelty of the servant. The analogy holds with the French peasants. The murder of a seigneur, or a country seat in flames, is recorded in every newspaper; the rank of the person who suffers attracts notice; but where do we find the registers of that seigneur's oppressions of his peasantry, and his exactions of feudal services from those whose children were dying around them for want of bread? Where do we find the minutes that assigned these starving wretches to some vile pettifogger, to be fleeced by impositions, and mockery of justice, in the seigneural courts? Who gives us the awards of the Intendant and his _sub-delegues_, which took off the taxes of a man of fashion, and laid them with accumulated weight on the poor, who were so unfortunate as to be his neighbours? Who has dwelt sufficiently upon explaining all the ramifications of despotism, regal, aristocratical, and ecclesiastical, pervading the whole mass of the people; reaching, like a circulating fluid, the most distant capillary tubes of poverty and wretchedness? In these cases the sufferers are too ignoble to be known; and the mass too indiscriminate to be pitied. But should a philosopher feel and reason thus? Should he mistake the cause for the effect? and, giving all his pity to the few, feel no compassion for the many, because they suffer in his eyes not individually but by millions? The excesses of the people cannot, I fear, be justified; it would undoubtedly have done them credit, both as men and as Christians, if they had possessed their new acquired power with moderation. But let it be remembered that the populace in no country ever use power with moderation; excess is inherent in their aggregate constitution: and as every Government in the world knows that violence infallibly attends power in such hands, it is doubly bound in common sense, and for common safety, so to conduct itself, that the people may not find an interest in public confusions. They