the ancien regime(古兵团)-第7章
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Jerusalemwho wrestled； and not in vain； for centuries with the equally
heroic English； in defence of their native soilwho had set to all Europe
the example of all knightly virtues； had rotted down to this； their only
virtue left； as Mr。 Carlyle says； beinga perfect readiness to fight duels。
Every Intendant； chosen by the Comptroller…General out of the lower…
born members of the Council of State； a needy young plebeian with his
fortune to make； and a stranger to the province； was； in spite of his greed；
ambition； chicane； arbitrary tyranny； a better man abler； more energetic；
and often； to judge from the pages of De Tocqueville； with far more
sympathy and mercy for the wretched peasantrythan was the count or
marquis in the chateau above； who looked down on him as a roturier； and
let him nevertheless become first his deputy； and then his master。
Understand meI am not speaking against the hereditary principle of
the Ancien Regime； but against its caste principletwo widely different
elements； continually confounded nowadays。
The hereditary principle is good； because it is founded on fact and
nature。 If men's minds come into the world blank sheets of paper which
I much doubtevery other part and faculty of them comes in stamped with
hereditary tendencies and peculiarities。 There are such things as
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transmitted capabilities for good and for evil； and as surely as the
offspring of a good horse or dog is likely to be good； so is the offspring of
a good man； and still more of a good woman。 If the parents have any
special ability； their children will probably inherit it； at least in part； and
over and above； will have it developed in them by an education worthy of
their parents and themselves。 If man werewhat he is nota healthy and
normal species； a permanent hereditary caste might go on intermarrying；
and so perpetuate itself。 But the same moral reason which would make
such a caste dangerousindeed； fatal to the liberty and development of
mankind； makes it happily impossible。 Crimes and follies are certain；
after a few generations； to weaken the powers of any human caste； and
unless it supplements its own weakness by mingling again with the
common stock of humanity； it must sink under that weakness； as the
ancient noblesse sank by its own vice。 Of course there were exceptions。
The French Revolution brought those exceptions out into strong light； and
like every day of judgment； divided between the good and the evil。 But it
lies not in exceptions to save a caste； or an institution； and a few
Richelieus； Liancourts； Rochefoucaulds； Noailles； Lafayettes were but the
storks among the cranes involved in the wholesale doom due not to each
individual； but to a system and a class。
Profligacy； pride； idlenessthese are the vices which we have to lay to
the charge of the Teutonic Nobility of the Ancien Regime in France
especially； and （though in a less degree perhaps） over the whole continent
of Europe。 But below them； and perhaps the cause of them all； lay
another and deeper vicegodlessnessatheism。
I do not mean merely want of religion； doctrinal unbelief。 I mean
want of belief in duty； in responsibility。 Want of belief that there was a
living God governing the universe； who had set them their work； and
would judge them according to their work。 And therefore； want of belief；
yea； utter unconsciousness； that they were set in their places to make the
masses below them better men； to impart to them their own civilisation； to
raise them to their own level。 They would have shrunk from that which I
just now defined as the true duty of an aristocracy； just because it would
have seemed to them madness to abolish themselves。 But the process of
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abolition went on； nevertheless； only now from without instead of from
within。 So it must always be； in such a case。 If a ruling class will not try
to raise the masses to their own level； the masses will try to drag them
down to theirs。 That sense of justice which allowed privileges； when
they were as strictly official privileges as the salary of a judge； or the
immunity of a member of the House of Commons； when they were earned；
as in the Middle Age； by severe education； earnest labour； and life and
death responsibility in peace and war； will demand the abolition of those
privileges； when no work is done in return for them； with a voice which
must be heard； for it is the voice of truth and justice。
But with that righteous voice will mingle another； most wicked； and
yet； alas！ most flattering to poor humanitythe voice of envy； simple and
undisguised； of envy； which moralists hold to be one of the basest of
human passions； which can never be justified； however hateful or
unworthy be the envied man。 And when a whole people； or even a
majority thereof； shall be possessed by that； what is there that they will not
do？
Some are surprised and puzzled when they find； in the French
Revolution of 1793； the noblest and the foulest characters labouring in
concert； and side by sideoften； too； paradoxical as it may seem； united in
the same personage。 The explanation is simple。 Justice inspired the one；
the other was the child of simple envy。 But this passion of envy； if it
becomes permanent and popular； may avenge itself； like all other sins。 A
nation may say to itself； 〃Provided we have no superiors to fall our pride；
we are content。 Liberty is a slight matter； provided we have equality。 Let
us be slaves； provided we are all slaves alike。〃 It may destroy every
standard of humanity above its own mean average； it may forget that the
old ruling class； in spite of all its defects and crimes； did at least pretend to
represent something higher than man's necessary wants； plus the greed of
amassing money； never meeting （at least in the country districts） any one
wiser or more refined than an official or a priest drawn from the peasant
class； it may lose the belief that any standard higher than that is needed；
and； all but forgetting the very existence of civilisation； sink contented
into a dead level of intellectual mediocrity and moral barbarism； crying；
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〃Let us eat and drink； for to…morrow we die。〃
A nation in such a temper will surely be taken at its word。 Where the
carcase is； there the eagles will be gathered together； and there will not be
wanting to such nationsas there were not wanting in old Greece and
Romedespots who will give them all they want； and more； and say to
them： 〃Yes； you shall eat and drink； and yet you shall not die。 For I；
while I take care of your mortal bodies； will see that care is taken of your
immortal souls。〃
For there are those who have discovered； with the kings of the Holy
Alliance； that infidelity and scepticism are political mistakes； not so much
because they promote vice； as because they promote （or are supposed to
promote） free thought； who see that religion （no matter of what quality） is
a most valuable assistant to the duties of a minister of police。 They will
quote in their own behalf Montesquieu's opinion that religion is a column
necessary to sustain the social edifice； they will quote； too； that sound and
true saying of De Tocqueville's： ｛1｝ 〃If the first American who might be
met； either in his own country； or abroad； were to be stopped and asked
whether he considered religion useful to the stability of the laws and the
good order of society； he would answer； without hesitation； that no
civilised society； but more especially none in a state of freedom； can exist
without religion。 Respect for religion is； in his eyes； the greatest
guarantee of the stability of the State； and of the safety of the community。
Those who are ignorant of the science of government； know that fact at
least。〃
M。 de Tocqueville； when he wrote these words； was lamenting that in
France； 〃freedom was forsaken；〃 〃a thing for which it is said that no one
any longer cares in France。〃 He did not； it seems to me； perceive that； as
in America the best guarantee of freedom is the reverence for a religion or
religions； which are free themselves； and which teach men to be free； so in
other countries the best guarantee of slavery is； reverence for religions
which are not free； and which teach men to be slaves。
But what M。 de Tocqueville did not see； there are others who will see；
who will say： 〃If religion be the pillar of political and social order； there
is an order which is best supported by a religion which is adverse to free
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thought； free speech； free conscience； free communion between man and
God。 The more enervating the superstition； the more exacting and
tyrannous its priesthood； the more it will do our work； if we help it to do
its own。 If it permit us to enslave the body； we will permit it to enslave
the soul。〃
And so may be inaugurated a period of that organised anarchy of
which the poet says：
It is not life； but death； when nothing stirs。
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THE ANCIEN REGIME
LECTURE II
