From that moment, according to Rousseau, a complete change came over him. Struck with sudden giddiness, he was like a drunken man. His heart palpitated and he could hardly walk or draw breath. Throwing himself at the foot of a tree, he spent half an hour in such agitation that when he arose he found the whole front of his waistcoat wet with tears, although he had not known that he was shedding any. Thus did his great theory of the degeneracy of man under civilization burst upon him.[Footnote: Rousseau, xviii. 135 (Confessions, Part. ii. liv. viii); xix. 358 (Seconde Lettre à M. de Malesherbes). Exaggerated as the above story probably is, we may reasonably believe that it comes nearer the truth than that told by Diderot in after years, when he and Rousseau had quarreled. In that version, Rousseau, desiring to compete for the prize, consulted Diderot as to which side he should take, and was advised to assume that which other people would avoid. Diderot, Oeuvres, xi. 148. Rousseau's thoughts had been wandering into subjects akin to that of the prize essay before he had seen the announcement in the Mercure de France. Musset-Pathay, ii. 363. Moreover, if Rousseau was imaginative, and not always to be believed about facts, Diderot was a tremendous liar.] The very question asked by the academy suggests the possibility of an answer unfavorable to civilization, but Rousseau's treatment of it was such as to form the beginning of an epoch in the history of thought. It is under the rough coat of the laborer, he says, and not under the tinsel of the courtier, that strength and vigor of body will be found. Before art had shaped our manners, they were rustic but natural, and men's actions freely expressed their feelings. Human nature was no better, at bottom, than now, but men were safer because they could more easily read each other's minds, and thus they avoided many vices. The advance of civilization brings increase of corruption. Constantinople, where learning was preserved during the dark ages, was full of murder, debauchery, and crime. Contrast with its inhabitants those primitive nations which have been kept from the contagion of vain knowledge: the early Persians, the Germans described by Tacitus, the modern Swiss, the American Indians, whose simple institutions Montaigne prefers to all the laws of Plato. These nations know well that in other lands idle men spend their time in disputing about vice and virtue, but they have considered the morals of these argumentative persons and have learned to despise their doctrine.