court and nobility, and the intolerable sufferings of the lower orders;
and both, we have equal reason to believe, thought that a fair
accommodation, short of a dissolution of society, was defeated by the
imbecility of the king and the treachery and malignity of a considerable
portion of the nobility. The Revolution was not caused by theories,
however much it may have been excited or guided by them. But both Morris
and Jefferson saw the futility of the application of the abstract dogma
of equality and the theories of the Social Contract to the reconstruction
of government and the reorganization of society in France.

If the aristocracy were malignant--though numbers of them were far from
being so--there was also a malignant prejudice aroused against them, and
M. Taine is not far wrong when he says of this prejudice, "Its hard, dry
kernel consists of the abstract idea of equality."--[The French
Revolution. By H. A. Taine. Vol. i., bk. ii., chap. ii., sec. iii.
Translation. New York: Henry Holt & Co.]--Taine's French Revolution is
cynical, and, with all its accumulation of material, omits some facts
necessary to a philosophical history; but a passage following that quoted
is worth reproducing in this connection: "The treatment of the nobles of
the Assembly is the same as the treatment of the Protestants by Louis
XIV. . . . One hundred thousand Frenchmen driven out at the end of the
seventeenth century, and one hundred thousand driven out at the end of
the eighteenth! Mark how an intolerant democracy completes the work of an
intolerant monarchy! The moral aristocracy was mowed down in the name of
uniformity; the social aristocracy is mowed down in the name of equality.
For the second time an abstract principle, and with the same effect,
buries its blade in the heart of a living society."

Notwithstanding the world-wide advertisement of the French experiment, it
has taken almost a century for the dogma of equality, at least outside of