nearly equal, and men nearly alike.

The philosophical method of the eighteenth century is then not only
French, but it is democratic; and this explains why it was so readily
admitted throughout Europe, where it has contributed so powerfully to
change the face of society. It is not because the French have changed
their former opinions, and altered their former manners, that they have
convulsed the world; but because they were the first to generalize and
bring to light a philosophical method, by the assistance of which it
became easy to attack all that was old, and to open a path to all that
was new.

If it be asked why, at the present day, this same method is more
rigorously followed and more frequently applied by the French than by
the Americans, although the principle of equality be no less complete,
and of more ancient date, amongst the latter people, the fact may be
attributed to two circumstances, which it is essential to have clearly
understood in the first instance. It must never be forgotten that
religion gave birth to Anglo-American society. In the United States
religion is therefore commingled with all the habits of the nation and
all the feelings of patriotism; whence it derives a peculiar force.
To this powerful reason another of no less intensity may be added: in
American religion has, as it were, laid down its own limits. Religious
institutions have remained wholly distinct from political institutions,
so that former laws have been easily changed whilst former belief has
remained unshaken. Christianity has therefore retained a strong hold on
the public mind in America; and, I would more particularly remark, that
its sway is not only that of a philosophical doctrine which has been
adopted upon inquiry, but of a religion which is believed without
discussion. In the United States Christian sects are infinitely