Alexis de Tocqueville - The State of Society in France Before the Revolution of 1789 стр 11.

The spiritual lords of the soil enjoyed the same advantages; for the Church, which had a different origin, a different purpose, and a different nature from the feudal system, had nevertheless at last intimately mingled itself with that system; and though never completely incorporated with that foreign substance, it had struck so deeply into it as to be incrusted there.14

Bishops, canons, and incumbents held fiefs or charges on the land in virtue of their ecclesiastical functions. A convent had generally the lordship of the village in which it stood. The Church held serfs in the only part of France in which they still existed: it levied its labour-rents, its due on fairs and markets; it had the common oven, the common mill, the common wine-press, and the common bull. Moreover, the clergy still enjoyed in France, as in all the rest of Christendom, the right of tithe.15

But what I am here concerned to remark is, that throughout Europe at that time the same feudal rightsidentically the sameexisted, and that in most of the continental states they were far more onerous than in France. I may quote the single instance of the seignorial claim for labour: in France this right was unfrequent and mild; in Germany it was still universal and harsh.

Nay more, many of the rights of feudal origin which were held in the utmost abhorrence by the last generation of Frenchmen, and which they considered as contrary not only to justice but to civilisationsuch as tithes, inalienable rent-charges or perpetual dues, fines or heriots, and what were termed, in the somewhat pompous language of the eighteenth century, the servitude of the soil, might all be met with at that time, to a certain extent, in England, and many of them exist in England to this day. Yet they do not prevent the husbandry of England from being the most perfect and the most productive in the world, and the English people is scarcely conscious of their existence.

How comes it then that these same feudal rights excited in the hearts of the people of France so intense a hatred that this passion has survived its object, and seems therefore to be unextinguishable? The cause of this phenomenon is, that, on the one hand, the French peasant had become an owner of the soil; and that, on the other, he had entirely escaped from the government of the great landlords. Many other causes might doubtless be indicated, but I believe these two to be the most important.

If the peasant had not been an owner of the soil, he would have been insensible to many of the burdens which the feudal system had cast upon landed property. What matters tithe to a tenant farmer? He deducts it from his rent. What matters a rent-charge to a man who is not the owner of the ground? What matter even the impediments to free cultivation to a man who cultivates for another?

On the other hand, if the French peasant had still lived under the administration of his landlord, these feudal rights would have appeared far less insupportable, because he would have regarded them as a natural consequence of the constitution of the country.

When an aristocracy possesses not only privileges but powers, when it governs and administers the country, its private rights may be at once more extensive and less perceptible. In the feudal times, the nobility were regarded pretty much as the government is regarded in our own; the burdens they imposed were endured in consideration of the security they afforded. The nobles had many irksome privileges; they possessed many onerous rights; but they maintained public order, they administered justice, they caused the law to be executed, they came to the relief of the weak, they conducted the business of the community. In proportion as the nobility ceased to do these things, the burden of their privileges appeared more oppressive, and their existence became an anomaly.

Picture to yourself a French peasant of the eighteenth century, or, I might rather say, the peasant now before your eyes, for the man is the same; his condition is altered, but not his character. Take him as he is described in the documents I have quotedso passionately enamoured of the soil, that he will spend all his savings to purchase it, and to purchase it at any price. To complete this purchase he must first pay a tax, not to the government, but to other landowners of the neighbourhood, as unconnected as himself with the administration of public affairs, and hardly more influential than he is. He possesses it at last; his heart is buried in it with the seed he sows. This little nook of ground, which is his own in this vast universe, fills him with pride and independence. But again these neighbours call him from his furrow, and compel him to come to work for them without wages. He tries to defend his young crops from their game; again they prevent him. As he crosses the river they wait for his passage to levy a toll. He finds them at the market, where they sell him the right of selling his own produce; and when, on his return home, he wants to use the remainder of his wheat for his own sustenanceof that wheat which was planted by his hands, and has grown under his eyeshe cannot touch it till he has ground it at the mill and baked it at the bakehouse of these same men. A portion of the income of his little property is paid away in quit-rents to them also, and these dues can neither be extinguished nor redeemed.

Whatever he does, these troublesome neighbours are everywhere on his path, to disturb his happiness, to interfere with his labour, to consume his profits; and when these are dismissed, others in the black garb of the Church present themselves to carry off the clearest profit of his harvest. Picture to yourself the condition, the wants, the character, the passions of this man, and compute, if you are able, the stores of hatred and of envy which are accumulated in his heart.16

Feudalism still remained the greatest of all the civil institutions of France, though it had ceased to be a political institution. Reduced to these proportions, the hatred it excited was greater than ever; and it may be said with truth that the destruction of a part of the institutions of the Middle Ages rendered a hundred times more odious that portion which still survived.17

CHAPTER II

At a period when political assemblies still existed in France, I once heard an orator, in speaking of administrative centralisation, call it, that admirable achievement of the Revolution which Europe envies us. I will concede the fact that centralisation is an admirable achievement; I will admit that Europe envies us its possession, but I maintain that it is not an achievement of the Revolution. On the contrary, it is a product of the former institutions of France, and, I may add, the only portion of the political constitution of the monarchy which survived the Revolution, inasmuch as it was the only one that could be made to adapt itself to the new social condition brought about by that Revolution. The reader who has the patience to read the present chapter with attention will find that I have proved to demonstration this proposition.

I must first beg to be allowed to put out of the question what were called les pays détat, that is to say, the provinces that managed their own affairs, or rather had the appearance, in part, of managing them. These provinces, placed at the extremities of the kingdom, did not contain more than a quarter of the total population of France; and there were only two among them in which provincial liberty possessed any real vitality. I shall revert to them hereafter, and show to what an extent the central power had subjected these very states to the common mould.18 But for the present I desire to give my principal attention to what was called in the administrative language of the day, les pays délection, although, in truth, there were fewer elections in them than anywhere else. These districts encompassed Paris on every side, they were contiguous, and formed the heart and the better part of the territory of France.