The object of this book is not to recount once more the history of the Revolution: that can be followed in any one of a hundred text-books. Its object is rather to lay, if that be possible, an explanation of it before the non-French readers; so that they may understand both what it was and how it proceeded, and also why certain problems hitherto unfamiliar to people outside of France have risen out of it. Contents: The Political Theory of the Revolution Rousseau The Characters of the Revolution The Phases of the Revolution The Military Aspect of the Revolution The Revolution and the Catholic Church
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Hilaire Belloc. History of the French Revolution
History of the French Revolution
Table of Contents
PREFACE
I. THE POLITICAL THEORY OF THE REVOLUTION
FOOTNOTES:
II. ROUSSEAU
III. THE CHARACTERS OF THE REVOLUTION
KING LOUIS XVI
THE QUEEN
MIRABEAU
LA FAYETTE
DUMOURIEZ
DANTON
CARNOT
MARAT
ROBESPIERRE
FOOTNOTES:
IV. THE PHASES OF THE REVOLUTION
I. From May 1789 to 17th of July 1789
II. From the 17th of July 1789 to the 6th of Oct. 1789
III. From October 1789 to June 1791
IV. From June 1791 to September 1792
V. From the invasion of September 1792 to the establishment of the Committee of Public Safety, April 1793
VI. From April 1793 to July 1794
FOOTNOTES:
V. THE MILITARY ASPECT OF THE REVOLUTION
ONE
TWO
THREE
FOUR
FIVE
FOOTNOTES:
VI. THE REVOLUTION AND THE CATHOLIC CHURCH
FOOTNOTES:
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Hilaire Belloc
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The doctrine of the equality of the man is a transcendent doctrine: a "dogma," as we call such doctrines in the field of transcendental religion. It corresponds to no physical reality which we can grasp, it is hardly to be adumbrated even by metaphors drawn from physical objects. We may attempt to rationalise it by saying that what is common to all men is not more important but infinitely more important than the accidents by which men differ. We may compare human attributes to tri-dimensional, and personal attributes to bi-dimensional measurements; we may say that whatever man has of his nature is the standard of man, and we may show that in all such things men are potentially equal. None of these metaphors explains the matter; still less do any of them satisfy the demand of those to whom the dogma may be incomprehensible.
Its truth is to be arrived at (for these) in a negative manner. If men are not equal then no scheme of jurisprudence, no act of justice, no movement of human indignation, no exaltation of fellowship, has any meaning. The doctrine of the equality of man is one which, like many of the great transcendental doctrines, may be proved by the results consequent upon its absence. It is in man to believe it—and all lively societies believe it.
