to acknowledge that Lincoln, the rail-splitter, Johnson, the tailor, and Grévy, the lawyer, were persons equally as divine as a Hugh Capet or a Rudolph of Hapsburg, because they attained to success and possession of power fully as much as the latter. The standpoint of the royalist would then be the same as the frogs in the fable, who accepted with the same blind obedience whatever king Jupiter sent them, whether it was a log of wood or a stork. If success is the proof of the grace of God, then it is the only source of legitimate sovereignty, and the royalists would be obliged to recognize as legitimate rulers, any and every foreign conqueror, president of a republic, governor or potentate of any kind whose ambitious efforts had met with success.
Or has this spring of legitimate sovereignty run dry in late years? Can it be that in ancient times alone, the grace of God was manifested on earth by election frauds, revolt, perjury and the power of might over right? Can it be that the relations between heaven and the royal palace have been altered recently? If this is the case, it becomes a matter of the greatest importance to determine the exact moment when this change took place. The royalists certainly owe us the information of the year, month and day on which it occurred. For, in quite recent times, dynasties have been founded in Sweden and Norway, in Belgium, Servia, Roumania, Greece and Bulgaria. These dynasties claim the grace of God as the source of their power; their subjects acknowledge their right to sovereignty; the dynasties founded centuries ago accept them as their equals; we are thus left in doubt whether these new monarchs obtained their privileges really by the grace of God, or whether they are not bragging of titles and taking possession of privileges upon which they have no just claim. If the Bernadottes, Coburgs, Obreno-
