which a Christian saw the flourishing temples of unclean gods. This
difference in the interpretation and development of the first doctrine
may be explained in various ways,--by difference of material
circumstance between America and France; difference of the political and
social level from which the principle of equality had to start; and not
least by difference of intellectual temperament. This last was itself
partly the product of difference in religion, which makes the English
dread the practical enforcement of logical conclusions, while the French
have hitherto been apt to dread and despise any tendency to stop
short of that.

* * * * *

Let us notice, finally, the important fact that the appearance of
Rousseau's Discourses was the first sign of reaction against the
historic mode of inquiry into society that had been initiated by
Montesquieu. The Spirit of Laws was published in 1748, with a truly
prodigious effect. It coloured the whole of the social literature in
France during the rest of the century. A history of its influence would
be a history of one of the most important sides of speculative activity.
In the social writings of Rousseau himself there is hardly a chapter
which does not contain tacit reference to Montesquieu's book. The
Discourses were the beginning of a movement in an exactly opposite
direction; that is, away from patient collection of wide multitudes of
facts relating to the conditions of society, towards the promulgation of
arbitrary systems of absolute social dogmas. Mably, the chief dogmatic
socialist of the century, and one of the most dignified and austere
characters, is an important example of the detriment done by the
influence of Rousseau to that of Montesquieu, in the earlier stages of
the conflict between the two schools. Mably (1709-1785), of whom the
remark is to be made that he was for some years behind the scenes of
government as De Tencin's secretary and therefore was versed in affairs,
began his inquiries with Greece and Rome. "You will find everything in
ancient history," he said.[195] And he remained entirely in this groove
of thought until Rousseau appeared. He then gradually left Montesquieu.
"To find the duties of a legislator," he said, "I descend into the
abysses of my heart, I study my sentiments." He opposed the Economists,
the other school that was feeling its way imperfectly enough to a
positive method. "As soon as I see landed propert