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A History of England in the Eighteenth Century - Volume V
A History of England in the Eighteenth Century - Volume V
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Scanned, proofed and corrected from the original edition for your reading pleasure. It is also searchable and contains hyper-links to chapters.
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An excerpt from the beginning of:
CHAPTER XVII.
CAUSES OF THE FRENCH REVOLUTION.
There are no pages in history more instructive, and there are few which are more humiliating and depressing, than those which record the judgments of great thinkers and politicians on the verge of the changes that have most profoundly affected the destiny of mankind. The triumph of Christianity in the Roman Empire, and the great religious reformation of the sixteenth century, had both been prepared by influences that had interacted and co-operated through many generations, yet each of them appears to have fallen upon the governing classes of Europe almost as a surprise. The French Revolution, at which we are now arrived, was only inferior to these in its magnitude and its significance, and I propose to devote the present chapter to a brief examination of the causes that produced it, the degree in which it was predicted, and the manner in which it was judged. Such an examination can hardly be regarded altogether as a digression, for the French Revolution influenced English history in the latter years of the eighteenth century more profoundly than any other single event. It gave a completely new direction and character to the Ministry of Pitt; it determined absolutely, for nearly a generation, the course of English foreign policy; and while it was itself largely influenced by political speculations of English origin, it in its turn reacted most powerfully on the internal policy, and on the modes of political thought prevailing in England.
Of its antecedents or causes the literary and philosophical were those which attracted most attention. There is no more striking picture in intellectual history than is furnished by that great literature which arose amid the profound political and moral decrepitude of the reign of Lewis XV., filling Europe with its splendour and its influence; and it was impossible for the most superficial observer to overlook the immense difference of tendency and character that separated it from the French literature of the seventeenth century. A few writers of the earlier period were, no doubt, partial exceptions. The ‘Method’ of Descartes, the ‘Telemachus’ of Fénelon, above all the critical writings of Bayle, threw out ideas which appeared to belong to a later age, but in general there runs through the great French literature of the seventeenth century a profound content with the existing order in Church and State, an entire absence of the spirit of disquiet, scepticism, and innovation that leads to organic change. But from the death of Lewis XIV. a complete change of spirit may be detected. The mingled austerity and hypocrisy of the latter days of Lewis XIV. had produced a reaction very similar to that which followed the Commonwealth in England; but it was supported by men of far higher intellect and of far loftier aims. At this time Voltaire began that wonderful career, unparalleled in its brilliancy and versatility, almost unparalleled in the deep contrasts of its good and evil. The ‘Œdipus,’ which was his first tragedy, was represented in 1718, and it contained two famous lines which clearly foreshadowed the mission of his life. The ‘Epistle to Urania,’ which was written, though not published, before Voltaire visited England, already expressed in the clearest and fullest form both his total disbelief in the Christian faith and his firm and genuine theism. The ‘Persian Letters’ of Montesquieu, which were published in 1721, contained the germ of a great part of the characteristic speculation of the century, and the remarkable junction of the French and English intellect which took place in the next few years, and which was admirably represented by Voltaire's ‘Letters on the English,’ strengthened the new tendencies. Montesquieu spent two and Voltaire nearly three years in England, and the effects of these visits may be traced through the whole of their later lives. The philosophies of Bacon, Newton, and Locke; the writings of the English deists; English notions of liberty; English canons of criticism, were soon made familiar to the French public, and up to the very eve of the Revolution nearly all the best works of English literature were translated and studied.
It was soon seen that men of letters were rising to a new influence and importance in France, but until the middle of the century had passed they cannot be said to have been openly and systematically hostile to the Church. Religious scepticism had indeed already spread widely through Paris society. A church in which Dubois was a cardinal, and was unanimously elected by the Bishops president of their general assembly...
***
An excerpt from the beginning of:
CHAPTER XVII.
CAUSES OF THE FRENCH REVOLUTION.
There are no pages in history more instructive, and there are few which are more humiliating and depressing, than those which record the judgments of great thinkers and politicians on the verge of the changes that have most profoundly affected the destiny of mankind. The triumph of Christianity in the Roman Empire, and the great religious reformation of the sixteenth century, had both been prepared by influences that had interacted and co-operated through many generations, yet each of them appears to have fallen upon the governing classes of Europe almost as a surprise. The French Revolution, at which we are now arrived, was only inferior to these in its magnitude and its significance, and I propose to devote the present chapter to a brief examination of the causes that produced it, the degree in which it was predicted, and the manner in which it was judged. Such an examination can hardly be regarded altogether as a digression, for the French Revolution influenced English history in the latter years of the eighteenth century more profoundly than any other single event. It gave a completely new direction and character to the Ministry of Pitt; it determined absolutely, for nearly a generation, the course of English foreign policy; and while it was itself largely influenced by political speculations of English origin, it in its turn reacted most powerfully on the internal policy, and on the modes of political thought prevailing in England.
Of its antecedents or causes the literary and philosophical were those which attracted most attention. There is no more striking picture in intellectual history than is furnished by that great literature which arose amid the profound political and moral decrepitude of the reign of Lewis XV., filling Europe with its splendour and its influence; and it was impossible for the most superficial observer to overlook the immense difference of tendency and character that separated it from the French literature of the seventeenth century. A few writers of the earlier period were, no doubt, partial exceptions. The ‘Method’ of Descartes, the ‘Telemachus’ of Fénelon, above all the critical writings of Bayle, threw out ideas which appeared to belong to a later age, but in general there runs through the great French literature of the seventeenth century a profound content with the existing order in Church and State, an entire absence of the spirit of disquiet, scepticism, and innovation that leads to organic change. But from the death of Lewis XIV. a complete change of spirit may be detected. The mingled austerity and hypocrisy of the latter days of Lewis XIV. had produced a reaction very similar to that which followed the Commonwealth in England; but it was supported by men of far higher intellect and of far loftier aims. At this time Voltaire began that wonderful career, unparalleled in its brilliancy and versatility, almost unparalleled in the deep contrasts of its good and evil. The ‘Œdipus,’ which was his first tragedy, was represented in 1718, and it contained two famous lines which clearly foreshadowed the mission of his life. The ‘Epistle to Urania,’ which was written, though not published, before Voltaire visited England, already expressed in the clearest and fullest form both his total disbelief in the Christian faith and his firm and genuine theism. The ‘Persian Letters’ of Montesquieu, which were published in 1721, contained the germ of a great part of the characteristic speculation of the century, and the remarkable junction of the French and English intellect which took place in the next few years, and which was admirably represented by Voltaire's ‘Letters on the English,’ strengthened the new tendencies. Montesquieu spent two and Voltaire nearly three years in England, and the effects of these visits may be traced through the whole of their later lives. The philosophies of Bacon, Newton, and Locke; the writings of the English deists; English notions of liberty; English canons of criticism, were soon made familiar to the French public, and up to the very eve of the Revolution nearly all the best works of English literature were translated and studied.
It was soon seen that men of letters were rising to a new influence and importance in France, but until the middle of the century had passed they cannot be said to have been openly and systematically hostile to the Church. Religious scepticism had indeed already spread widely through Paris society. A church in which Dubois was a cardinal, and was unanimously elected by the Bishops president of their general assembly...
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