There is such a thing as an uprising, and there is such a thing as insurrection; these are two separate phases of wrath; one is in the wrong, the other is in the right. In democratic states, the only ones which are founded on justice, it sometimes happens that the fraction usurps; then the whole rises and the necessary claim of its rights may proceed as far as resort to arms. In all questions which result from collective sovereignty, the war of the whole against the fraction is insurrection; the attack of the fraction against the whole is revolt; according as the Tuileries contain a king or the Convention, they are justly or unjustly attacked. The same cannon, pointed against the populace, is wrong on the 10th of August, and right on the 14th of Vendémiaire. Alike in appearance, fundamentally different in reality; the Swiss defend the false, Bonaparte defends the true. That which universal suffrage has effected in its liberty and in its sovereignty cannot be undone by the street. It is the same in things pertaining purely to civilization; the instinct of the masses, clear-sighted today, may be troubled tomorrow. The same fury legitimate when directed against Terray and absurd when directed against Turgot. The destruction of machines, the pillage of warehouses, the breaking of rails, the demolition of docks, the false routes of multitudes, the refusal by the people of justice to progress, Ramus assassinated by students, Rousseau driven out of Switzerland and stoned⁠—that is revolt. Israel against Moses, Athens against Phocian, Rome against Cicero⁠—that is an uprising; Paris against the Bastille⁠—that is insurrection. The soldiers against Alexander, the sailors against Christopher Columbus⁠—this is the same revolt; impious revolt; why? Because Alexander is doing for Asia with the sword that which Christopher Columbus is doing for America with the compass; Alexander like Columbus, is finding a world. These gifts of a world to civilization are such augmentations of light, that all resistance in that case is culpable. Sometimes the populace counterfeits fidelity to itself. The masses are traitors to the people. Is there, for example, anything stranger than that long and bloody protest of dealers in contraband salt, a legitimate chronic revolt, which, at the decisive moment, on the day of salvation, at the very hour of popular victory, espouses the throne, turns into chouannerie, and, from having been an insurrection against, becomes an uprising for, sombre masterpieces of ignorance! The contraband salt dealer escapes the royal gibbets, and with a rope’s end round his neck, mounts the white cockade. “Death to the salt duties,” brings forth, “Long live the King!” The assassins of Saint-Barthélemy, the cutthroats of September, the manslaughterers of Avignon, the assassins of Coligny, the assassins of Madam Lamballe, the assassins of Brune, Miquelets, Verdets, Cadenettes, the companions of Jéhu, the chevaliers of Brassard⁠—behold an uprising. La Vendée is a grand, catholic uprising. The sound of right in movement is recognizable, it does not always proceed from the trembling of excited masses; there are mad rages, there are cracked bells, all tocsins do not give out the sound of bronze. The brawl of passions and ignorances is quite another thing from the shock of progress. Show me in what direction you are going. Rise, if you will, but let it be that you may grow great. There is no insurrection except in a forward direction. Any other sort of rising is bad; every violent step towards the rear is a revolt; to retreat is to commit a deed of violence against the human race. Insurrection is a fit of rage on the part of truth; the pavements which the uprising disturbs give forth the spark of right. These pavements bequeath to the uprising only their mud. Danton against Louis XIV is insurrection; Hébert against Danton is revolt.

Hence it results that if insurrection in given cases may be, as Lafayette says, the most holy of duties, an uprising may be the most fatal of crimes.

There is also a difference in the intensity of heat; insurrection is often a volcano, revolt is often only a fire of straw.

Revolt, as we have said, is sometimes found among those in power. Polignac is a rioter; Camille Desmoulins is one of the governing powers.

Insurrection is sometimes resurrection.

The solution of everything by universal suffrage being an absolutely modern fact, and all history anterior to this fact being, for the space of four thousand years, filled with violated right, and the suffering of peoples, each epoch of history brings with it that protest of which it is capable. Under the Caesars, there was no insurrection, but there was Juvenal.

The facit indignatio replaces the Gracchi.

Under the Caesars, there is the exile to Syene; there is also the man of the Annales. We do not speak of the immense exile of Patmos who, on his part also, overwhelms the real world with a protest in the name of the ideal world, who makes of his vision an enormous satire and casts on Rome-Nineveh, on Rome-Babylon, on Rome-Sodom, the flaming reflection of the Apocalypse. John on his rock is the sphinx on its pedestal; we may understand him, he is a Jew, and it is Hebrew; but the man who writes the Annales is of the Latin race, let us rather say he is a Roman.

As the Neros reign in a black way, they should be painted to match. The work of the graving-tool alone would be too pale; there must be poured into the channel a concentrated prose which bites.

Despots count for something in the question of philosophers. A word that is chained is a terrible word. The writer doubles and trebles his style when silence is imposed on a nation by its master. From this silence there arises a certain mysterious plenitude which filters into thought and there congeals into bronze. The compression of history produces conciseness in the historian. The granite solidity of such and such a celebrated prose is nothing but the accumulation effected by the tyrant.

Tyranny constrains the writer to conditions of diameter which are augmentations of force. The Ciceronian period, which hardly sufficed for Verres, would be blunted on Caligula. The less spread of sail in the phrase, the more intensity in the blow. Tacitus thinks with all his might.

The honesty of a great heart, condensed in justice and truth, overwhelms as with lightning.

Be it remarked, in passing, that Tacitus is not historically superposed upon Caesar. The Tiberii were reserved for him. Caesar and Tacitus are two successive phenomena, a meeting between whom seems to be mysteriously avoided, by the One who, when He sets the centuries on the stage, regulates the entrances and the exits. Caesar is great, Tacitus is great; God spares these two greatnesses by not allowing them to clash with one another. The guardian of justice, in striking Caesar, might strike too hard and be unjust. God does not will it. The great wars of Africa and Spain, the pirates of Sicily destroyed, civilization introduced into Gaul, into Britanny, into Germany⁠—all this glory covers the Rubicon. There is here a sort of delicacy of the divine justice, hesitating to let loose upon the illustrious usurper the formidable historian, sparing Caesar Tacitus, and according extenuating circumstances to genius.

Certainly, despotism remains despotism, even under the despot of genius. There is corruption under all illustrious tyrants, but the moral pest is still more hideous under infamous tyrants. In such reigns, nothing veils the shame; and those who make examples, Tacitus as well as Juvenal, slap this ignominy which cannot reply, in the face, more usefully in the presence of all humanity.

Rome smells worse under Vitellius than under Sylla. Under Claudius and under Domitian, there is a deformity of baseness corresponding to the repulsiveness of the tyrant. The villainy of slaves is a direct product of the despot; a miasma exhales from these cowering consciences wherein the master is reflected; public powers are unclean; hearts are small; consciences are dull, souls are like vermin; thus it is under Caracalla, thus it is under Commodus, thus it is under Heliogabalus, while, from the Roman Senate, under Caesar, there comes nothing but the odor of the dung which is peculiar to the eyries of the eagles.

Hence the advent, apparently tardy, of the Tacituses and the Juvenals; it is in the hour for evidence, that the demonstrator makes his appearance.

But Juvenal and Tacitus, like Isaiah in Biblical times, like Dante in the Middle Ages, is man; riot and insurrection are the multitude, which is sometimes right and sometimes wrong.

In the majority of cases, riot proceeds from a material fact; insurrection is always a moral phenomenon. Riot is Masaniello; insurrection, Spartacus. Insurrection borders on mind, riot on the stomach; Gaster grows irritated; but Gaster, assuredly, is not always in the wrong. In questions of famine, riot, Buzançais, for example, holds a true, pathetic, and just point of departure. Nevertheless, it remains a riot. Why? It is because, right at bottom, it was wrong in form. Shy although in the right, violent although strong, it struck at random; it walked like a blind elephant; it left behind it the corpses of old men, of women, and of children; it wished the blood of inoffensive and innocent persons without knowing why. The nourishment of the people is a good object; to massacre them is a bad means.

All armed protests, even the most legitimate, even that of the 10th of August, even that of July 14th, begin with the same troubles. Before the right gets set free, there is foam and tumult. In the beginning, the insurrection is a riot, just as a river is a torrent. Ordinarily it ends in that ocean: revolution. Sometimes, however, coming from those lofty mountains which dominate the moral horizon, justice, wisdom, reason, right, formed of the pure snow of the ideal, after a long fall from rock to rock, after having reflected the sky in its transparency and increased by a hundred affluents in the majestic mien of triumph, insurrection is suddenly lost in some quagmire, as the Rhine is in a swamp.

All this is of the past, the future is another thing. Universal suffrage has this admirable property, that it dissolves riot in its inception, and, by giving the vote to insurrection, it deprives it of its arms. The disappearance of wars, of street wars as well as of wars on the frontiers, such is the inevitable progression. Whatever Today may be, Tomorrow will be peace.

However, insurrection, riot, and points of difference between the former and the latter⁠—the bourgeois, properly speaking, knows nothing of such shades. In his mind, all is sedition, rebellion pure and simple, the revolt of the dog against his master, an attempt to bite whom must be punished by the chain and the kennel, barking, snapping, until such day as the head of the dog, suddenly enlarged, is outlined vaguely in the gloom face to face with the lion.

Then the bourgeois shouts: “Long live the people!”

This explanation given, what does the movement of June, 1832, signify, so far as history is concerned? Is it a revolt? Is it an insurrection?

It may happen to us, in placing this formidable event on the stage, to say revolt now and then, but merely to distinguish superficial facts, and always preserving the distinction between revolt, the form, and insurrection, the foundation.

This movement of 1832 had, in its rapid outbreak and in its melancholy extinction, so much grandeur, that even those who see in it only an uprising, never refer to it otherwise than with respect. For them, it is like a relic of 1830. Excited imaginations, say they, are not to be calmed in a day. A revolution cannot be cut off short. It must needs undergo some undulations before it returns to a state of rest, like a mountain sinking into the plain. There are no Alps without their Jura, nor Pyrenees without the Asturias.

This pathetic crisis of contemporary history which the memory of Parisians calls “the epoch of the riots,” is certainly a characteristic hour amid the stormy hours of this century. A last word, before we enter on the recital.

The facts which we are about to relate belong to that dramatic and living reality, which the historian sometimes neglects for lack of time and space. There, nevertheless, we insist upon it, is life, palpitation, human tremor. Petty details, as we think we have already said, are, so to speak, the foliage of great events, and are lost in the distance of history. The epoch, surnamed “of the riots,” abounds in details of this nature. Judicial inquiries have not revealed, and perhaps have not sounded the depths, for another reason than history. We shall therefore bring to light, among the known and published peculiarities, things which have not heretofore been known, about facts over which have passed the forgetfulness of some, and the death of others. The majority of the actors in these gigantic scenes have disappeared; beginning with the very next day they held their peace; but of what we shall relate, we shall be able to say: “We have seen this.” We alter a few names, for history relates and does not inform against, but the deed which we shall paint will be genuine. In accordance with the conditions of the book which we are now writing, we shall show only one side and one episode, and certainly, the least known at that, of the two days, the 5th and the 6th of June, 1832, but we shall do it in such wise that the reader may catch a glimpse, beneath the gloomy veil which we are about to lift, of the real form of this frightful public adventure.