"The French people，" says Robespierre， "seems to have outstripped the rest of humanity， by two thousand years； one might be tempted to regard them， living amongst them， as a different species. In the rest of Europe， a ploughman， an artisan， is an animal formed for the pleasures of a noble； in France， the nobles are trying to transform themselves into ploughmen and artisans， but do not succeed in obtaining that honor."[111] Life in all directions is gradually assuming democratic forms Wealthy prisoners are prohibited from purchasing delicacies， or procuring special conveniences； they eat along with the poor prisoners the same ration， at the common mess[112]. Bakers have orders to make but one quality of bread， the brown bread called equality bread， and， to obtain his ration， each person must place himself in line with the rest of the crowd. On holidays[113] everybody will bring his provisions down into the street and eat as one family with his neighbor； on décadi all are to sing and dance together， pell-mell， in the temple of the Supreme being. The decrees of the Convention and the orders of the representatives impose the republican cockade on women； public opinion and example impose on men the costume and appearance of sans-culottes we see even dandies wearing mustaches， long hair， red cap， vest and heavy wooden shoes.[114] Nobody calls a person Monsieur or Madame； the only titles allowed are citoyen and citoyenne while thee and Thou is the general rule. Rude familiarity takes the place of monarchical politeness； all greet each other as equals and comrades.[115] There is now only one tone， one style， one language； revolutionary forms constitute the tissue of speech， as well as of written discourse； thought now seems to consists entirely of our ideas and phrases.[116] All names are transformed， those of months and of days， those of places and of monuments， baptismal names and names of families： St. Denis has become Franciade； Peter Gaspard is converted into Anaxagoras， and Antoine-Louis into Brutus； Leroi， the deputy， calls himself Laloi， and Leroy， the jurist， calls himself August-Tenth. - By dint of thus shaping the exterior we reach the interior， and through outward civism we prepare internal civism. Both are obligatory， but the latter much more so than the former； for that is the fundamental principle，[117]
"the incentive which sustains and impels a democratic and popular government." It is impossible to apply the social contract if everybody does not scrupulously observe the first clause of it， namely， the complete surrender of himself to the community； everybody， then， must give himself up entirely， not only actually but heartily， and devote himself to the public good， which public good is the regeneration of Man as we have defined it. The veritable citizen is he who thus marches along with us. With him， as with us， abstract truths of philosophy control the conscience and govern the will. He starts with our articles of faith and follows them out to the end； he endorses our acts， he recites our creed， he observes our discipline， he is a believing and practicing Jacobin， an orthodox Jacobin， unsullied， and without taint of heresy or schism. Never does he swerve to the left toward exaggeration， nor to the right toward toleration； without haste or delay he travels along the narrow， steep and straight path which we have marked out for him； this is the pathway of reason， for， as there is but one reason， there is but one pathway. Let no one swerve from the line； there are abysses on each side of it. Let us follow our guides， men of principles， the pure， especially Couthon， Saint-Just and Robespierre； they are choice specimens， all cast in the true mold， and it is this unique and rigid mold in which all French men are to be recast.
______________________________________________________________________-Notes：
[1] This and the following text are taken from the "Contrat-Social" by Rousseau. Cf. "The ancient Régime，" book III.， ch.. IV.
[2] This idea， so universally prevalent and precocious， is uttered by Mirabeau in the session of the 10th of August， 1789. (Buchez et Roux， II.， 257.) "I know of but three ways of maintaining one's existence in society， and these are to be either a beggar， a robber or a hireling.
The proprietor is himself only the first of hirelings. What we commonly call his property is nothing more than the pay society awards him for distributing amongst others that which is entrusted to him to distribute through his expenses and through what he consumes；proprietors are the agents， the stewards of the social body."[3] Report by Roland， January 6， 1793， and by Cambon， February 1， 1793.
[4] Buchez et Roux， XXXI.， 311. Report by Saint-Just， Vent？se 8， year II.， and decree in conformity therewith.
[5] Decree of 13 Brumaire， year II. - Report by Cambon， Feb. 1， 1793. Cambon estimates the property alone of the order of Malta and of the colleges at four hundred million livres.
[6] Moniteur， XVIII.， 419 and 486. Reports by Cambon， Brumaire 22 and Frimaire 1st， year II. "Let us begin with taking possession of the leased domains， notwithstanding preceding laws."[7] Cf. "The Ancient Régime，" p. 14.
[8] Mallet-Dupan， "Mémoires，" II.， 19. Moniteur， XVIII.， 565.
(Report by Cambon， 11 Frimaire， year II.) Requested to do so by a popular club of Toulouse， the department of Haute-Garonne has ordered all possessors of articles in gold or silver to bring them to the treasuries of their districts to be exchanged for assignats. This order has thus far brought into the Toulouse treasury about one million five hundred thousand or one million six hundred thousand livres in gold and silver. The same at Montauban and other places.
