society was organised in consequence of its principle. It necessarily admired what made it prosper. There they considered as virtue, what we look upon as vice. Its poets and historians had to exalt what we ought to despise. The very words, liberty, order, justice, people, honour, influence, &c., could not have the same signification at Rome, as they have, or ought to have, at Paris. How can you expect that all these youths who have been at university or conventual schools, with Livy and Quintus Curtius for their catechism, will not understand liberty like the Gracchi, virtue like Cato, patriotism like Cæsar? How can you expect them not to be factious and warlike? How can you expect them to take the slightest interest in the mechanism of our social order? Do you think that their minds have been prepared to understand it? Do you not see that, in order to do so, they must get rid of their present impressions, and receive others entirely opposed to them?
B. What do you conclude from that?
F. I will tell you. The most urgent necessity is, not that the State should teach, but that it should allow education. All monopolies are detestable, but the worst of all is the monopoly of education.
