And, since this power has given to each man the necessary means of preserving his own existence, it is evident that it has constituted them all independent one of another; that it has created them free; that no one is subject to another; that each one is absolute proprietor of his own person.
Equality and liberty are, therefore, two essential attributes of man, two laws of the Divinity, constitutional and unchangeable, like the physical properties of matter.
Now, every individual being absolute master of his own person, it follows that a full and free consent is a condition indispensable to all contracts and all engagements.
Again, since each individual is equal to another, it follows that the balance of what is received and of what is given, should be strictly in equilibrium; so that the idea of justice, of equity, necessarily imports that of equality.*
* The etymology of the words themselves trace out to us this connection: equilibrium, equalitas, equitas, are all of one family, and the physical idea of equality, in the scales of a balance, is the source and type of all the rest.
Equality and liberty are therefore the physical and unalterable basis of every union of men in society, and of course the necessary and generating principle of every law and of every system of regular government.*
* In the Declaration of Rights, there is an inversion of ideas in the first article, liberty being placed before equality, from which it in reality springs. This defect is not to be wondered at; the science of the rights of man is a new science: it was invented yesterday by the Americans, to-day the French are perfecting it, but there yet remains a great deal to be done. In the ideas that constitute it there is a genealogical order which, from us basis, physical equality, to the minutest and most remote branches of government, ought to proceed in an uninterrupted series of inferences.
A disregard of this basis has introduced in your nation, and in every other, those disorders which have finally roused you. It is by returning to this rule that you may reform them, and reorganize a happy order of society.
But observe, this reorganization will occasion a violent shock in your habits, your fortunes, and your prejudices. Vicious contracts and abusive claims must be dissolved, unjust distinctions and ill founded property renounced; you must indeed recur for a moment to a state of nature. Consider whether you can consent to so many sacrifices.
Then, reflecting on the cupidity inherent in the heart of man, I thought that this people would renounce all ideas of amelioration.
But, in a moment, a great number of men, advancing toward the pyramid, made a solemn abjuration of all their distinctions and all their riches.
Establish for us, said they, the laws of equality and liberty; we will possess nothing in future but on the title of justice.
Equality, liberty, justice,--these shall be our code, and shall be written on our standards.
And the people immediately raised a great standard, inscribed with these three words, in three different colors. They displayed it over the pyramid of the legislators, and for the first time the flag of universal justice floated on the face of the earth.
And the people raised before the pyramid a new altar, on which they placed a golden balance, a sword, and a book with this inscription:
TO EQUAL LAW, WHICH JUDGES AND PROTECTS.
And having surrounded the pyramid and the altar with a vast amphitheatre, all the people took their seats to hear the publication of the law. And millions of men, raising at once their hands to heaven, took the solemn oath to live equal, free, and just; to respect their reciprocal properties and rights; to obey the law and its regularly chosen representatives.
A spectacle so impressive and sublime, so replete with generous emotions, moved me to tears; and addressing myself to the Genius, I exclaimed: Let me now live, for in future I have everything to hope.
CHAPTER XVIII. CONSTERNATION AND CONSPIRACY OF TYRANTS.
But scarcely had the solemn voice of liberty and equality resounded through the earth, when a movement of confusion, of astonishment, arose in different nations. On the one hand, the people, warmed with desire, but wavering between hope and fear, between the sentiment of right and the habit of obedience, began to be in motion. The kings, on the other hand, suddenly awakened from the sleep of indolence and despotism, were alarmed for the safety of their thrones; while, on all sides, those clans of civil and religious tyrants, who deceive kings and oppress the people, were seized with rage and consternation; and, concerting their perfidious plans, they said: Woe to us, if this fatal cry of liberty comes to the ears of the multitude! Woe to us, if this pernicious spirit of justice be propagated!
And, pointing to the floating banner, they continued:
Consider what a swarm of evils are included in these three words! If all men are equal, where is our exclusive right to honors and to power? If all men are to be free, what becomes of our slaves, our vassals, our property? If all are equal in the civil state, where is our prerogative of birth, of inheritance? and what becomes of nobility? If they are all equal in the sight of God, what need of mediators?--where is the priesthood? Let us hasten, then, to destroy a germ so prolific, and so contagious. We must employ all our cunning against this innovation. We must frighten the kings, that they may join us in the cause. We must divide the people by national jealousies, and occupy them with commotions, wars, and conquests. They must be alarmed at the power of this free nation. Let us form a league against the common enemy, demolish that sacrilegious standard, overturn that throne of rebellion, and stifle in its birth the flame of revolution.
And, indeed, the civil and religious tyrants of nations formed a general combination; and, multiplying their followers by force and seduction, they marched in hostile array against the free nation; and, surrounding the altar and the pyramid of natural law, they demanded with loud cries:
What is this new and heretical doctrine? what this impious altar, this sacrilegious worship? True believers and loyal subjects! can you suppose that truth has been first discovered to-day, and that hitherto you have been walking in error? that those men, more fortunate than you, have the sole privilege of wisdom? And you, rebel and misguided nation, perceive you not that your new leaders are misleading you? that they destroy the principles of your faith, and overturn the religion of your ancestors? Ah, tremble! lest the wrath of heaven should kindle against you; and hasten by speedy repentance to retrieve your error.
But, inaccessible to seduction as well as to fear, the free nation kept silence, and rising universally in arms, assumed an imposing attitude.
And the legislator said to the chiefs of nations:
If while we walked with a bandage on our eyes the light guided our steps, why, since we are no longer blindfold, should it fly from our search? If guides, who teach mankind to see for themselves, mislead and deceive them, what can be expected from those who profess to keep them in darkness?
But hark, ye leaders of nations! If you possess the truth, show it to us, and we will receive it with gratitude, for we seek it with ardor, and have a great interest in finding it. We are men, and liable to be deceived; but you are also men, and equally fallible. Aid us then in this labyrinth, where the human race has wandered for so many ages; help us to dissipate the illusion of so many prejudices and vicious habits. Amid the shock of so many opinions which dispute for our acceptance, assist us in discovering the proper and distinctive character of truth. Let us this day terminate the long combat with error. Let us establish between it and truth a solemn contest, to which we will invite the opinions of men of all nations. Let us convoke a general assembly of the nations. Let them be judges in their own cause; and in the debate of all systems, let no champion, no argument, be wanting, either on the side of prejudice or of reason; and let the sentiment of a general and common mass of evidence give birth to a universal concord of opinions and of hearts.