of Austria, or the power of Spain, had been eternal? It was the fire kindled by Rousseau’s passion that saved her; for even of the Constituent, which was Voltairean, the very soul was Mirabeau, who was Rousseauite. It will be seen that in one sense Rousseau was a far more original personage than his first chief and inspirer. He contributed new ideas, of extremely equivocal and perilous character, but still new, to the multitudinous discussions which were throwing all the social elements into confusion. These ideas might indeed have been found substantially in the writings of previous thinkers like Montaigne and Locke; but Rousseau’s passion invested them with a quality which was virtually to constitute them a fresh and original force. Voltaire contributed initiative and a temperament, which made his propagation of ideas that were not new, as important a fact in social if not in intellectual history, as if he had been possessed of superlative gifts in speculation. This has also to be remembered when we think of comparing him with Diderot, who, while his equal in industry, was greatly his superior both in fresh simplicity of imagination, and in grasp and breadth of positive knowledge. Whoever will take the trouble to turn over some of the thirty-five volumes of the Encyclopædia, may easily see how that gigantic undertaking (1751-1765), in which Voltaire always took the most ardent and practical interest,[297] assisted the movement that Voltaire had commenced. It seemed to gather up into a single great reservoir all that men knew, and this fact of mere mechanical collocation was a sort of substitute for a philosophic synthesis. As Comte says, it furnished a provisional rallying-point for efforts the most divergent, without requiring the sacrifice of any points of essential independence, in such a way as to secure for a body of incoherent speculation an external look of system.[298] This enterprise, the history of which is a microcosm of the whole battle between the two sides in France, enabled the various opponents of theological absolutism, the Voltaireans, Rousseauites, atheists, and all other sorts and conditions of protesting men, to confront the church and its doctrine with a similar semblance of organic unity and completeness. The Encyclopædia was not simply negative and critical. It was an unexampled manual of information, and was the means of spreading over the country some knowledge of that active scientific culture, which was producing such abundant and astonishing discoveries. The two streams of dissolvent influences, negative criticism on the one hand, and positive knowledge and scientific method on the other, were led into a single channel of multiplied volume and force. There was no real nor logical connection between the two elements, and while one of them has daily grown less serviceable, the other has daily grown more absorbingly powerful, so as now to be itself the effective indirect substitute for that direct