Chinese, Arabians, Persians; as in Europe among all the modern peoples, it has excluded epopœia and has replaced allegorical genius by the spirit of romantic fictions; you have seen that wherever eumolpique poetry has wished to appear, whether moral or rational, theosophical or philosophical, it has been obliged to have recourse to a particular prose, when the form of poetry has resisted it, as has happened in China for the Kings, in Persia for the Zend-Avesta, in Arabia for the Koran; you have seen that wherever poetry has been preserved purely rhythmical, as in Greece and with the Romans, it has admitted eumolpœia and epopœia without mixture; and finally, that wherever the two forms meet each other with all their modifications, as in India, it gives way in turn to all the different kinds, intellectual and rational, epic, dramatic, and romantic.
Now, what Hindustan was for Asia, France should be for Europe. The French tongue, as the Sanskrit, should tend towards universality; it should be enriched with all the learning acquired in the past centuries, so as to transmit it to future generations. Destined to float upon the débris of a hundred different dialects, it ought to be able to save from the shipwreck of time all their beauties and all their remarkable productions. Nevertheless, how will it be done, if its poetic forms are not open to the spirit of all the poetries, if its movement, arrested by obstacles cannot equal that of the tongues which have preceded it in the same career? By what means, I ask you, will it succeed to the universal dominion of Sanskrit, if, dragging always after it the frivolous jingling of Arabic sounds, it cannot even succeed to the partial domination of Greek or Latin? Must it be necessary then that it betray its high destinies, and that the providential decree which founds the European empire, exempt it from the glory which it promises to the French name?
I have told you, Messieurs, in beginning this discourse, that it was in the interest of science alone, that I entered
