complex sciences, and, from the lowest to the highest degree, a scale is practicable; if the scholar stops on the way it is owing to our having left too great an interval between two degrees of the scale; let no intermediary degrees be omitted and he will mount to the top of it.  To this exalted idea of the faculties of man is added a no less exalted idea of his heart.  Rousseau having declared this to be naturally good, the refined class plunge into the belief with all the exaggerations of fashion and all the sentimentality of the drawing-room.  The conviction is widespread that man, and especially the man of the people, is sensitive and affectionate by nature; that he is immediately impressed by benefactions and disposed to be grateful for them, that he softens at the slightest sign of interest in him, and that he is capable of every refinement.  A series of engravings represents two children in a dilapidated cottage,[7] one five and the other three years old, by the side of an infirm grandmother, one supporting her head and the other giving her drink; the father and mother enter and, on seeing this touching incident, “these good people find themselves so happy in possessing such children they forget they are poor.”  “Oh, my father,” cries a shepherd youth of the Pyrénées,[8] “accept this faithful dog, so true to me for seven years; in future let him follow and defend you, thus serving me better than in any other manner.”  It would require too much space to follow in the literature of the end of the century, from Marmontel to Bernardin de Saint-Pierre, and from Florian to Berquin and Bitaubé, the interminable repetition of these sweet insipidities.  The illusion even reaches statesmen.  “Sire,” says Turgot, on presenting the king with a plan of political education,[9] “I venture to assert that in ten years your nation will no longer be recognizable, and through enlightenment and good morals, in intelligent zeal for your service and for the country, it will rise above all other nations.  Children who are now ten years of age will then be men prepared for the state, loving their country, submissive to authority, not through fear but through Reason, aiding their fellow-citizens, and accustomed to recognizing and respecting justice.” — In the months of January, 1789,[10] Necker, to whom M. de Bouillé pointed out the imminent danger arising from the unswerving efforts of the Third-Estate , “coldly replied, turning his eyes upward, ‘reliance must be placed on the moral virtues of man.’ " - In the main, on the imagination forming any conception of human society, this consists of a vague, semi-bucolic, semi-theatrical scene, somewhat resembling those displayed on the frontispieces of illustrated works on morals and politics.  Half-naked men with others clothed in skins, assemble together under a large oak tree; in the center of the group a venerable old man arises and makes an address, using “the language of nature and Reason,” proposing that all should be united, and explaining