[174] He arrived at Strasburg on the 2d or 3d of November, left it about the end of the first week in December, and arrived in Paris on the 16th of December 1765.  A sort of apocryphal tradition is said to linger in the island about Rousseau’s last evening on the island, how after supper he called for a lute, and sang some passably bad verses.  See M. Bougy’s J.J.  Rousseau, p. 179 (Paris:  1853.)

[175] Madame de Verdelin to J.J.R.  Streckeisen, ii. 532.  The minister even expressed his especial delight at being able to serve Rousseau, so little seriousness was there now in the formalities of absolution. Ib. 547.

CHAPTER III.

THE SOCIAL CONTRACT.

The dominant belief of the best minds of the latter half of the eighteenth century was a passionate faith in the illimitable possibilities of human progress.  Nothing short of a general overthrow of the planet could in their eyes stay the ever upward movement of human perfectibility.  They differed as to the details of the philosophy of government which they deduced from this philosophy of society, but the conviction that a golden era of tolerance, enlightenment, and material prosperity was close at hand, belonged to them all.  Rousseau set his face the other way.  For him the golden era had passed away from our globe many centuries ago.  Simplicity had fled from the earth.  Wisdom and heroism had vanished from out of the minds of leaders.  The spirit of citizenship had gone from those who should have upheld the social union in brotherly accord.  The dream of human perfectibility which nerved men like Condorcet, was to Rousseau a sour and fantastic mockery.  The utmost that men could do was to turn their eyes to the past, to obliterate the interval, to try to walk for a space in the track of the ancient societies.  They would hardly succeed, but endeavour might at least do something to stay the plague of universal degeneracy.  Hence the fatality of his system.  It placed the centre of social activity elsewhere than in careful and rational examination of social conditions, and in careful and rational effort to modify them.  As we began by saying, it substituted a retrograde aspiration for direction, and emotion for the discovery of law.  We can hardly wonder, when we think of the intense exaltation of spirit produced both by the perfectibilitarians and the followers of Rousseau, and at the same time of the political degradation and material disorder of France, that so violent a contrast between the ideal and the actual led to a great volcanic outbreak.  Alas, the crucial difficulty of political change is to summon new force without destroying the sound parts of a structure which it has taken so many generations to erect.  The Social Contract is the formal denial of the possibility of successfully overcoming the difficulty.