When Bayle’s Dictionary came out, we read, so great was the avidity to have sight of it, that long before the doors of the Mazarin library were open, a little crowd assembled in the early morning of each day, and there was as great a struggle for the first access to the precious book, as for the front row at the performance of a piece for which there is a rage.[231] This was the beginning of an immense impulse of curiosity, eager to fill the vacuum occasioned by the slow subsidence of the old religion, which had once covered not only faith, but science, history, dialectic, and philosophy, all in a single synthesis. It was this impulse which Voltaire both represented and accelerated. In these periods of agitation, men forgive all to one who represents without compromise or diminution their own dominant passions. Vehemence of character counts for more than completeness of doctrine, and they crave a battle-cry, not a dissertation. They need to have their own sentiment aggressively presented, and their own defects of boldness or courage at once rebuked and supplemented by a leader whose purpose can never be mistaken, and whose words are never nipped by the frost of intellectual misgiving. All through the century there was slowly growing up an inner France, full of angry disgust against the past. Its germ was the crowd eager to read Bayle. Its outcome was the night of the Fourth of August 1789, when the civil order of society was overthrown between a sunset and a dawn. Voltaire, as we have seen, studiously abstained from any public word upon things political, but it was he who in the long interval between these two events held men by a watchword to which the political decay of the country gave such meaning, that of hatred to the old. And there was no such steadfast symbol of the old as the church, to him and his school a lurid beacon on a monster-haunted shore.