But the task of sages is one thing, the task of clever men is another. The Revolution of 1830 came to a sudden halt. As soon as a revolution has made the coast, the skilful make haste to prepare the shipwreck. The skilful in our century have conferred on themselves the title of Statesmen, so that this word has ended by becoming somewhat of a slang word. Wherever there is nothing but skill, there is necessarily pettiness. To say the skilful amounts to saying the mediocre. In the same way, to say statesmen is sometimes equivalent to saying traitors. If we are to believe the skilful, revolutions like the Revolution of July are severed arteries. A prompt ligature is indispensable. The right, too grandly proclaimed, is shaken. Liberty once assured, attention must be directed to power. Here the sages are not, as yet, separated from the skilful, but they begin to be distrustful. Power, very good. But, in the first place, what is power? In the second, whence comes it? The skilful do not seem to hear the murmured objection, and they continue their manoeuvres. According to the politicians, the first requirement of a people after a revolution, when this people forms part of a monarchical continent, is to procure for itself a dynasty. In this way, say they, peace, that is to say, time to dress our wounds, and to repair the house, can be had. The dynasty conceals the scaffolding and covers the ambulance. Now, it is not always easy to procure a dynasty. If it is absolutely necessary, the first man of genius or even the first man of fortune who comes to hand suffices for the manufacturing of a king. You have, in the first case, Napoleon; in the second, Iturbide. But the first family that comes to hand does not suffice to make a dynasty. The wrinkle of the centuries cannot be improvised.
If we place ourselves at the point of view of the statesmen, what are the qualities of the king which result from a revolution? He may be, and it is useful for him to be, a revolutionary: a participant in his own person, that he should have lent a hand, that he should have touched the axe or wielded the sword. What are the qualities of a dynasty? It should be national: revolutionary at a distance, not through acts committed, but by reason of ideas accepted. It should be composed of past and be historic, be composed of future and be sympathetic. All this explains why the early revolutions contented themselves with finding a man, and why the second absolutely insisted on finding a family. Royal houses resemble those Indian fig-trees, each branch of which, bending over to the earth, takes root and becomes a fig-tree itself. Each branch may become a dynasty. On the sole condition that it shall bend down to the people. Such is the theory of the skilful. Here, then, lies the great art: to make a little render to success the sound of a catastrophe, to season with fear every step that is taken, to dull that aurora, to cut all angles and nails, to wad triumph, to muffle up right, to envelop the giant-people in flannel, and to put it to bed very speedily, to impose a diet on that excess of health, to put Hercules on the treatment of a convalescent, to dilute the event with the expedient, to garnish the revolution with a shade. 1830 practised this theory, already applied to England by 1688. 1830 is a revolution arrested midway. Half of progress, quasi-right. Now, logic knows not the almost, absolutely as the sun knows not the candle.
Who arrests revolutions half-way? The bourgeoisie? Why? Because the bourgeoisie is interest which has reached satisfaction. Yesterday it was appetite, today it is plenitude, tomorrow it will be satiety. The phenomenon of 1814 after Napoleon was reproduced in 1830 after the last Bourbon. The attempt has been made, and wrongly, to make a class of the bourgeoisie. The bourgeoisie is simply the contented portion of the people. The bourgeois is the man who now has time to sit down. A chair is not a caste. But through a desire to sit down too soon, one may arrest the very march of the human race. This has often been the fault of the bourgeoisie. One is not a class because one has committed a fault. Selfishness is not one of the divisions of the social order. Moreover, we must be just to selfishness. The state to which that part of the nation aspired after the shock of 1830 was not inertia, and not slumber. It was the halt. The halt is a word formed of a singular double and almost contradictory sense: a troop on the march, that is to say, movement; a stand, that is to say, repose. The halt is repose armed and on the alert. It is the accomplished fact which posts sentinels and holds itself on its guard. It presupposes the combat of yesterday and the combat of tomorrow. It is the partition between 1830 and 1848. The bourgeoisie then, as well as the statesmen, required a man who should express this word Halt. An Although-Because. A composite individuality, signifying revolution and signifying stability. This man was already found. His name was Louis Philippe. The 221 made him King. Lafayette undertook the coronation. He called it the best of republics. The town-hall of Paris took the place of the Cathedral of Rheims. This substitution of a half-throne for a whole throne was the work of 1830. When the skilful had finished, the immense vice of their solution became apparent. All this had been accomplished outside the bounds of absolute right. Absolute right cried: I protest! then, terrible to say, it retired into the darkness.
