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 humanity were the result of dispassionate reflections. "You think," he cries in half sportive pique, "that because I pass my life trying to make harmonious phrases, in avoiding assonances, that I too have not my little judgments on the things of this world? Alas! Yes! and moreover I shall burst, enraged at not expressing them." And later: "Yes, I am susceptible to disinterested angers, and I love you all the more for loving me for that. Stupidity and injustice make me roar—and I howl in my corner against a lot of things 'that do not concern me'." "On the day that I am no longer in a rage, I shall fall flat as the marionette from which one withdraws the support of the stick."

So far as Flaubert's pessimism has an intellectual basis, it rests upon his researches in human history. For Salammbô and The Temptation of St. Anthony he ransacked ancient literature, devoured religions and mythologies, and saturated himself in the works of the Church Fathers. In order to get up the background of his L'Education Sentimentale he studied the Revolution of 1848 and its roots in the Revolution of 1789. He found, shall we say? what he was looking for—inexhaustible proofs of the cruelty and stupidity of men. After "gulping" down the six volumes of Buchez and Roux, he declares: "The clearest thing I got out of them is an immense disgust for the French. . . . Not a liberal idea which has not been unpopular, not a just thing that has not caused scandal, not a great man who has not been mobbed or knifed. 'The