It is thus that an inventor will make a small machine before he makes one of the regular size.  Thus the chemist sacrifices some substances, the agriculturist some seed and a corner of his field, to make trial of an idea.

But, then, think of the immeasurable distance between the gardener and his trees, between the inventor and his machine, between the chemist and his substances, between the agriculturist and his seed!  The Socialist thinks, in all sincerity, that there is the same distance between himself and mankind.

It is not to be wondered at that the politicians of the nineteenth century look upon society as an artificial production of the legislator’s genius.  This idea, the result of a classical education, has taken possession of all the thinkers and great writers of our country.

To all these persons, the relations between mankind and the legislator appear to be the same as those which exist between the clay and the potter.

Moreover, if they have consented to recognise in the heart of man a principle of action, and in his intellect a principle of discernment, they have looked upon this gift of God as a fatal one, and thought that mankind, under these two impulses, tended fatally towards ruin.  They have taken it for granted, that if abandoned to their own inclinations, men would only occupy themselves with religion to arrive at atheism, with instruction to come to ignorance, and with labour and exchange to be extinguished in misery.

Happily, according to these writers, there are some men, termed governors and legislators, upon whom Heaven has bestowed opposite tendencies, not for their own sake only, but for the sake of the rest of the world.

Whilst mankind tends to evil, they incline to good; whilst mankind is advancing towards darkness, they are aspiring to enlightenment; whilst mankind is drawn towards vice, they are attracted by virtue.  And, this granted, they demand the assistance of force, by means of which they are to substitute their own tendencies for those of the human race.

It is only needful to open, almost at random, a book on philosophy, polities, or history, to see how strongly this idea—­the child of classical studies and the mother of socialism—­is rooted in our country; that mankind is merely inert matter, receiving life, organisation, morality, and wealth from power; or, rather, and still worse—­that mankind itself tends towards degradation, and is only arrested in its tendency by the mysterious hand of the legislator.  Classical conventionalism shows us everywhere, behind passive society, a hidden power, under the names of Law, or Legislator (or, by a mode of expression which refers to some person or persons of undisputed weight and authority, but not named), which moves, animates, enriches, and regenerates mankind.

We will give a quotation from Bossuet:—­