by philanthropy to an association such as I recommend, as I have rather sought to bring forward than conceal my principles, it will appear that they have their origin from the discoveries in the sciences of politics and morals which preceded and occasioned the revolutions of America and France. It is with openness that I confess, nay, with pride I assert, that they are so. The names of Paine and Lafayette will outlive the p[o]etic aristocracy of an expatriated Jesuit,[1] as the executive of a bigoted policy will die before the disgust at the sycophancy of their eulogists can subside.
It will be said, perhaps, that much as principles such as these may appear marked on the outside with peace, liberty, and virtue, that their ultimate tendency is to a Revolution, which, like that of France, will end in bloodshed, vice, and slavery. I must offer, therefore, my thoughts on that event, which so suddenly and so lamentably extinguished the overstrained hopes of liberty which it excited. I do not deny that the Revolution of France was occasioned by the literary labours of the encyclopædists. When we see two events together, in certain cases, we speak of one as the cause, the other the effect. We have no other idea of cause and effect but that which arises from necessary connexion; it is, therefore, still doubtful whether D'Alembert, Boulanger, Condorcet, and other celebrated characters, were the causes of the overthrow of the ancient monarchy of France. Thus much is certain, that they contributed greatly to the extension and diffusion of knowledge, and that knowledge is incompatible with slavery. The French nation was bowed to the dust by ages of uninterrupted despotism. They were plundered and insulted by a succession of oligarchies, each more bloodthirsty and unrelenting than the foregoing. In a state like this her soldiers learned to fight for Freedom on the plains of America, whilst at this very
- ↑ See Mémoires de Jacobinisme, par l'Abbé Baruel.
