hall be
separated no more,--{GREEK, ' nf g h g g."}--Michelet:Origin of French
Law.]

[Footnote 57: M. Guizot denies that Christianity alone is entitled to
the glory of the abolition of slavery. "To this end," he says, "many
causes were necessary,--the evolution of other ideas and other
principles of civilization." So general an assertion cannot be refuted.
Some of these ideas and causes should have been pointed out, that we
might judge whether their source was not wholly Christian, or whether at
least the Christian spirit had not penetrated and thus fructified them.
Most of the emancipation charters begin with these words: "For the love
of God and the salvation of my soul."]

[Footnote 58: _Weregild_,--the fine paid for the murder of a man. So
much for a count, so much for a baron, so much for a freeman, so much
for a priest; for a slave, nothing. His value was restored to the
proprietor.]

[Footnote 59: The spirit of despotism and monopoly which animated the
communes has not escaped the attention of historians. "The formation of
the commoners' associations," says Meyer, "did not spring from the true
spirit of liberty, but from the desire for exemption from the charges of
the seigniors, from individual interests, and jealousy of the welfare of
others.... Each commune or corporation opposed the creation of every
other; and this spirit increased to such an extent that the King of
England, Henry V., having established a university at Caen, in 1432, the
city and university of Paris opposed the registration of the edict."]

[Footnote 60: Feudalism was, in spirit and in its providential destiny,
a long protest of the human personality against the monkish communism
with which Europe, in the middle ages, was overrun. After the orgies of
Pagan selfishness, society--carried to the opposite extreme by the
Christian religion--risked its life by unlimited self-denial and
absolute indifference to the pleasures of the world. Feudalism was the
balance-weight which saved Europe from the combined influence of the
religious communities and the Manlchean sects which had sprung up since
the fourth century under different names and in different countries.
Modern civilization is indebted to feudalism for the definitive
establishment of the person, of marriage, of the family, and of country.
(See, on this subject, Guizot, "History of Civilization in Europe.")]

[Footnote 61: This was made evident in July, 1830, and the years which
follo