tionary hypothesis, we might have expected to find
him interested in theories of social progress, in which theories
of biological development find a logical extension. But the French
speculations on Progress did not touch his imagination; they left him
cool and sceptical. Towards the end of his life, in conversation with
Eckermann, he made some remarks which indicate his attitude. [Footnote:
Gesprache mit Goethe, 23 Oktober 1828.] "'The world will not reach its
goal so quickly as we think and wish. The retarding demons are always
there, intervening and resisting at every point, so that, though there
is an advance on the whole, it is very slow. Live longer and you will
find that I am right.'

"'The development of humanity,' said Eckermann, 'appears to be a matter
of thousands of years.'

"'Who knows?' Goethe replied, 'perhaps of millions. But let humanity
last as long as it will, there will always be hindrances in its way, and
all kinds of distress, to make it develop its powers. Men will become
more clever and discerning, but not better nor happier nor more
energetic, at least except for limited periods. I see the time coming
when God will take no more pleasure in the race, and must again proceed
to a rejuvenated creation. I am sure that this will happen and that the
time and hour in the distant future are already fixed for the beginning
of this epoch of rejuvenation. But that time is certainly a long
way off, and we can still for thousands and thousands of years enjoy
ourselves on this dear old playing-ground, just as it is.'"

That is at once a plain rejection of perfectibility, and an opinion that
intellectual development is no highroad to the gates of a golden city.

CHAPTER XIV. CURRENTS OF THOUGHT IN FRANCE AFTER THE REVOLUTION

1.

The failure of the Revolution to fulfil the visionary hopes which had
dazzled France for a brief period--a failure intensified by the horrors
that had attended the experiment--was followed by a reaction against the
philosophical doctrines and tendencies which had inspired its leaders.
Forces, which the eighteenth century had underrated or endeavoured to
suppress, emerged in a new shape, and it seemed for a while as if the
new century might definitely turn its back on its predecessor. There
was an intellectual rehabilitation of Catholicism, which will always
be associated with the names of four thinkers of exceptional talent,
Chateaubriand, De Maistre, Bonald, and Lamennais.