that attach them to their Country. Nothing is finer than Augustus’s laws for encouraging the propagation of the species; unfortunately, he passed these laws during the decay, or rather the fall, of the republic. The demoralized citizens must have foreseen that they would no longer be bringing anyone into the world but slaves; thus, the execution of these laws was quite weak during the entire time of the pagan emperors. Constantine in the end abolished them in becoming a Christian, as if Christianity’s purpose was to depopulate society by recommending the perfection of celibacy to a small number.
The establishment of poorhouses,33 depending on the spirit with which it is done, can harm population or encourage it. There may, and even should be, poorhouses in a State in which most of the citizens have only their resourcefulness as an asset, because that resourcefulness may sometimes fall short through misfortune. But the assistance that these poorhouses give should be only temporary, in order not to encourage mendicancy
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and idleness. One must begin by making the people rich, and afterward build poorhouses for pressing, unforeseen needs. Woe betide the countries in which the multitude of poorhouses and of monasteries (which are only perpetual poorhouses) makes everyone comfortable except those who work.
M. Montesquieu has thus far spoken only of human laws. He now passes to the laws of religion,34 which in almost all States form such an essential object of government. He everywhere praises Christianity, he shows its advantages and its greatness, he seeks to make it loved. He maintains that it is not impossible, as Bayle claimed,35 for a society of perfect Christians to form a durable and coherent State. But he also thought it permissible for him to examine what the different religions (humanly speaking) might have that is in conformity with, or contrary to, the genius and situation of the peoples who profess them. It is from this point of view that one must read everything he wrote on this matter, which has been the subject of so many unjust rantings. It is especially surprising that in an age that calls so many other ages barbarous, what he said about tolerance should have been made a crime against him, as if to tolerate a religion was to approve of it, as if even the Gospel did not proscribe every other means of spreading itself but mildness and persuasion. Those in whom superstition has not extinguished every feeling of compassion and justice will be unable to read without being moved to pity the remonstrance to the inquisitors—that odious tribunal which outrages religion while appearing to avenge it.36
Finally, after treating individually the different types of law that men may have, it remains only to compare them all together, and to examine them in their relationship with the things they ordain.37 Men are governed by different types of law: by natural law, common to each individual; by divine law, which is that of religion; by ecclesiastical law, which is that of the administration of the religion; by civil law, which is that of the members of the same society; by political law, which is that of the government
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of that society; by the law of nations, which is that of societies’ relations with each other. These laws each have their distinctive objects, which must not be confused. One must never regulate by one type of law what belongs to another, so as to avoid sowing disorder and injustice in the principles that govern men. The principles that prescribe the type of law, and that circumscribe its purpose, must also prevail in the manner of drafting them.38 As far as possible, the spirit of moderation must dictate all its clauses and provisions. Well-made laws will be in conformity with the spirit of the legislator, even when appearing to be opposed to it.39 Such was the famous law of Solon, by which all those who took no part in an act of sedition were declared infamous. It either prevented seditions or made them useful by forcing all members of the republic to attend to its true interests. Ostracism itself was a very good law. For on the one hand, it treated the affected citizen honorably, and on the other, it made provision against the effects of ambition. Moreover, a great many votes were necessary, and banishment was only possible every five years. Often, laws that seem the same have neither the same motive nor the same effect nor the same level of equity: the form of government, the specific conjunctures, the character of the people change everything. Finally, the style of the laws should be simple and serious. They can dispense with motivating, because the motive is assumed to exist in the mind of the legislator. But when they do motivate, it should be on evident principles; they should not resemble that law which, prohibiting the blind from pleading, adduces as a reason that they cannot see the ornaments of the magistracy.40
To show by examples the application of his principles, M. de Montesquieu chose two different peoples, the most celebrated on earth and the one whose history interests us the most: the Romans and the French.41 He devotes himself to only a part of the jurisprudence of the former, that which concerns inheritance. As for the French, he goes into the greatest detail on the origin and revolutions of their civil laws, and on the different customs, abolished or still extant, that have resulted from them. He mainly covers
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the feudal laws—that type of government which was unknown to all of antiquity, which will perhaps be unknown forever to future ages, and which did so much good and so much harm. He especially discusses these laws in their relationship to the establishment and the revolutions of the French monarchy. He proves, against Abbé Du Bos,42 that the Franks truly entered as conquerors into Gaul, and that it is not true, as that author claims, that they had been called by the people to succeed to the rights of the Roman emperors who were oppressing them. He does so in detail that is profound, exact, and remarkable, though it is impossible for us to follow it here, and in any case, its principal points will be found scattered throughout different parts of this dictionary, in related articles.
Such is a general analysis—though very imperfect and ill-formed—of the work of M. de Montesquieu; we have separated it from the rest of his eulogy in order not to interrupt the order of our account too much.
[D’Alembert completes his obituary, emphasizing the criticisms of The Spirit of the Laws and Montesquieu’s response; along the way, he cites a brief notice that occurred in the English newspaper the Evening Post, which it seemed appropriate to include here as it appears in d’Alembert’s text, in English. It is at 5:xvi.]
On the 10th of this month, died at Paris, universally and sincerely regretted, Charles Secondat, Baron of Montesquieu, and President a mortier of the Parliament of Bourdeaux. His virtues did honour to human nature, his writings justice. A friend to mankind, he asserted their undoubted and inalienable rights with freedom, even in his own country, whose prejudices in matters of religion and government [it must be remembered that it is an Englishman who is speaking]43 he had long lamented, and endeavoured (not without some success) to remove. He well knew, and justly admired the happy constitution of this country, where fix’d and known Laws equally restrain monarchy from Tyranny, and liberty from licentiousness. His Works will illustrate his name, and
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survive him, as long as right reason, moral obligation, and the true spirit of laws, shall be understood, respected and maintained.
[D’Alembert finishes the eulogy in the following way.]
Death prevented him from giving us any further benefits. And combining our own regrets with those of all Europe, we might write on his tomb: Finis vitae ejus nobis luctuosus, Patriae tristis, extraneis etiam ignotisque non sine curâ fuit.44
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Child †
Contemporary political criticism of the Encyclopédie included the claim that its authors were undermining paternal authority. See especially Jaucourt’s article GOVERNMENT, below. The present article was also criticized for its political implications.1
CHILD, son or daughter (Natural Law, Morality): Relation of a son or daughter to his or her father and mother. Roman Law extends the