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Rh much of this irresponsibility and detachment to the last. It is true that after much search he found, or believed that he found, certain general laws, or principles, to which his observations could be attached, under which they could be grouped. But one often feels, in reading his opening chapters, that they are a sham façade, giving a deceptive appearance of unity to a complicated and irregular set of buildings, richly stored with miscellaneous objects of interest. His doctrine of the relativity of laws, which is the foundation of enlightened conservatism, and has been used in defence of much conservatism which is not enlightened, is not a sufficient foundation for a constructive system, but was an admirable starting-point for a man whose primary interest lay in observing and comparing different institutions and drawing inferences from their similarities and diversities. 'Any one who has eyes to see,' he wrote in his subsequent Defence of the Spirit of Laws, 'must see at a glance that the object of the work was the different laws, customs and usages of the peoples of the world.' A vast, an overwhelming subject, which the author failed to succeed in mastering and controlling, or bringing within a synthetic grasp. And owing to this failure the Spirit of Laws has been not unfairly described as being, not a great book, but the fragments of a great book. What he did succeed in