he citizens, must be incorruptible,
inalienable, unrepresentable, indivisible, and indestructible.
Englishmen may now find it difficult to understand the enthusiasm
called forth by this quintessence of negations; but to Frenchman
recently escaped from the age of privilege and warring against the
coalition of kings, the cry of the Republic one and indivisible was a
trumpet call to death or victory. Any shifts, even that of a
dictatorship, were to be borne, provided that social equality could be
saved. As republican Rome had saved her early liberties by intrusting
unlimited powers to a temporary dictator, so, claimed Rousseau, a
young commonwealth must by a similar device consult Nature's first law
of self-preservation. The dictator saves liberty by temporarily
abrogating it: by momentary gagging of the legislative power he
renders it truly vocal.

The events of the French Revolution form a tragic commentary on these
theories. In the first stage of that great movement we see the
followers of Montesquieu, Voltaire, and Rousseau marching in an
undivided host against the ramparts of privilege. The walls of the
Bastille fall down even at the blast of their trumpets. Odious feudal
privileges disappear in a single sitting of the National Assembly; and
the _Parlements_, or supreme law courts of the provinces, are swept
away. The old provinces themselves are abolished, and at the beginning
of 1790 France gains social and political unity by her new system of
Departments, which grants full freedom of action in local affairs,
though in all national concerns it binds France closely to the new
popular government at Paris. But discords soon begin to divide the
reformers: hatred of clerical privilege and the desire to fill the
empty coffers of the State dictate the first acts of spoliation.
Tithes are abolished: the lands of the Church are confiscated to the
service of the State; monastic orders are suppressed; and the
Government undertakes to pay the stipends of bishops and priests.
Furthermore, their subjection to the State is definitely secured by
the Civil Constitution of the Clergy (July, 1790) which invalidates
their allegiance to the Pope. Most of the clergy refuse: these are
termed non-jurors or orthodox priests, while their more complaisant
colleagues are known as constitutional priests. Hence arises a serious
schism in the Church, which distracts the religious life of the land,
and separates the friends of liberty from the ch