Читать книгу The French Revolution (Vol.1-3) - Taine Hippolyte - Страница 9

Table of Contents

Separation and laxity of the administrative forces.—

Investigations of local assemblies. —The people become

aware of their condition.—Convocation of the States-

General.—Hope is born. The coincidence of early Assemblies

with early difficulties.

It is just through this breach that hope steals like a beam of light, and gradually finds its way down to the depths below. For the last fifty years it has been rising, and its rays, which first illuminated the upper class in their splendid apartments in the first story, and next the middle class in their entresol and on the ground floor. They have now for two years penetrated to the cellars where the people toil, and even to the deep sinks and obscure corners where rogues and vagabonds and malefactors, a foul and swarming herd, crowd and hide themselves from the persecution of the law.—To the first two provincial assemblies instituted by Necker in 1778 and 1779, Loménie de Brienne has in 1787 just added nineteen others; under each of these are assemblies of the arrondissement, under each assembly of the arrondissement are parish assemblies1108. Thus the whole machinery of administration has been changed. It is the new assemblies which assess the taxes and superintend their collection; which determine upon and direct all public works; and which form the court of final appeal in regard to matters in dispute. The intendant, the sub-delegate, the elected representative1109, thus lose three-quarters of their authority. Conflicts arise, consequently, between rival powers whose frontiers are not clearly defined; command shifts about, and obedience is diminished. The subject no longer feels on his shoulders the commanding weight of the one hand which, without possibility of interference or resistance, held him in, urged him forward, and made him move on. Meanwhile, in each assembly of the parish arrondissement, and even of the province, plebeians, "husband-men,"1110 and often common farmers, sit by the side of lords and prelates. They listen to and remember the vast figure of the taxes which are paid exclusively, or almost exclusively, by them—the taille and its accessories, the poll-tax and road dues, and assuredly on their return home they talk all this over with their neighbor. These figures are all printed; the village attorney discusses the matter with his clients, the artisans and rustics, on Sunday as they leave the mass, or in the evening in the large public room of the tavern. These little gatherings, moreover, are sanctioned, encouraged by the powers above. In the earliest days of 1788 the provincial assemblies order a board of inquiry to be held by the syndics and inhabitants of each parish. Knowledge is wanted in detail of their grievances. What part of the revenue is chargeable to each impost? What must the cultivator pay and how much does he suffer? How many privileged persons there are in the parish, what is the amount of their fortune, are they residents, and what their exemptions amount to? In replying, the attorney who holds the pen, names and points out with his finger each privileged individual, criticizes his way of living, and estimates his fortune, calculates the injury done to the village by his immunities, inveighs against the taxes and the tax-collectors. On leaving these assemblies the villager broods over what he has just heard. He sees his grievances no longer singly as before, but in mass, and coupled with the enormity of evils under which his fellows suffer. Besides this, they begin to disentangle the causes of their misery: the King is good—why then do his collectors take so much of our money? This or that canon or nobleman is not unkind—why then do they make us pay in their place?—Imagine that a sudden gleam of reason should allow a beast of burden to comprehend the contrast between the species of horse and mankind. Imagine, if you can, what its first ideas would be in relation to the coachmen and drivers who bridle and whip it and again in relation to the good-natured travelers and sensitive ladies who pity it, but who to the weight of the vehicle add their own and that of their luggage.

Likewise, in the mind of the peasant, athwart his perplexed brooding, a new idea, slowly, little by little, is unfolded:—that of an oppressed multitude of which he makes one, a vast herd scattered far beyond the visible horizon, everywhere ill used, starved, and fleeced. Towards the end of 1788 we begin to detect in the correspondence of the intendants and military commandants the dull universal muttering of coming wrath. Men's characters seem to change; they become suspicious and restive.—And just at this moment, the Government, dropping the reins, calls upon them to direct themselves.1111. In the month of November 1787, the King declared that he would convoke the States-General. On the 5th of July 1788, he calls for memoranda (des mémoires) on this subject from every competent person and body. On the 8th of August he fixes the date of the session. On the 5th of October he convokes the notables, in order to consider the subject with them. On the 27th of December he grants a double representation to the Third-Estate, because "its cause is allied with generous sentiments, and it will always obtain the support of public opinion." The same day he introduces into the electoral assemblies of the clergy a majority of curés1112, "because good and useful pastors are daily and closely associated with the indigence and relief of the people," from which it follows "that they are much more familiar with their sufferings" and necessities. On the 24th January 1789, he prescribes the procedure and method of the meetings. After the 7th of February writs of summons are sent out one after the other. Eight days after, each parish assembly begins to draw up its memorial of grievances, and becomes excited over the detailed enumeration of all the miseries which it sets down in writing.—All these appeals and all these acts are so many strokes, which reverberate, in the popular imagination. "It is the desire of His Majesty," says the order issued, "that every one, from the extremities of his kingdom, and from the most obscure of its hamlets, should be certain of his wishes and protests reaching him." Thus, it is all quite true: there can be no mistake about it, the thing is sure. The people are invited to speak out, they are summoned, and they are consulted. There is a disposition to relieve them; henceforth their misery shall be less; better times are coming. This is all they know about it. A few month after, in July,1113 the only answer a peasant girl can make to Arthur Young is, "something was to be done by some great folks for such poor ones, but she did not know who nor how." The thing is too complicated, beyond the reach of a stupefied and mechanical brain.—One idea alone emerges, the hope of immediate relief. The persuasion that one is entitled to it, the resolution to aid it with every possible means. Consequently, an anxious waiting, a ready fervor, a tension of the will simply due to the waiting for the opportunity to let go and take off like a irresistible arrow towards the unknown end which will reveal itself all of a sudden. Hunger is to mark this sudden target out for them.

The market must be supplied with wheat; the farmers and land-owners must bring it; wholesale buyers, whether the Government or individuals, must not be allowed to send it elsewhere. The wheat must be sold at a low price; the price must be cut down and fixed, so that the baker can sell bread at two sous the pound. Grain, flour, wine, salt, and provisions must pay no more duties. Seignorial dues and claims, ecclesiastical tithes, and royal or municipal taxes must no longer exist. On the strength of this idea disturbances broke out on all sides in March, April, and May. Contemporaries "do not know what to think of such a scourge;1114 they cannot comprehend how such a vast number of criminals, without visible leaders, agree amongst themselves everywhere to commit the same excesses just at the time when the States-General are going to begin their sittings." The reason is that, under the ancient régime, the conflagration was smoldering in a closed chamber; the great door is suddenly opened, the air enters, and immediately the flame breaks out.