Further, I have always the impression that the French people stand even to-day under the influence, perhaps we may say the ban, of their "glorious" revolution. The influence of such an event--the most tremendous drama of history--cannot in one hundred years disappear from a people. So I think that this nervosity, if I may so express it, which clings to all public life in France, may be, in large part, a heritage from those terrible years of general overthrow, an inheritance that has been most carefully fostered in less glorious revolutions since then--ah, how many! And out of that time springs something else: an overmastering faith in force, in the availability of the political riot. The history of France has developed itself since the July days of 1789 rather from without to within, than from within to without; the change of régime has played a mighty rôle, has often worked decisively upon the progress of social life. It is not strange that always they rest their hope upon it, and seek to use further, as a means of development, the political revolution which has often wrought so mightily. This belief in revolution stands, however, in close connection, I think, with the specifically French, optimistic, ideal-socialistic philosophy of the eighteenth century, of which I have heretofore spoken. In France is the classic ground of that belief in the _ordre naturel_, which can come over the world "as a thief in the night," because it is already here and needs only to be uncovered. If, now, we would see all of the innumerable influences that work together in order to produce the peculiar type of French agitation, we must notice that in this land a strange growth of modern times has struck deep root--anarchism. For centuries past preparations had been made for its easy entrance. For what is anarchism fundamentally other than a new form of pure revolutionism in method, of middle-class ideals as object? Are not Ravachol and Caserio the true sons of those conspirators who inspired the France of 1830 and 1840? Is there any more legitimate father of anarchy than Blanqui? Anarchy, we may say, is born of the marriage of the social philosophy of the eighteenth century with the revolutionism of the nineteenth; it is a bloody renaissance of social utopism.