Page:The Outline of History Vol 2.djvu/378

 men. This was an astounding retrogression from the great scheme, drafted by Condorcet, for the Republic in 1792, for a complete system of free education for the entire nation. Slowly but steadfastly the project of Condorcet comes true; the great nations of the world are being compelled to bring it nearer and nearer to realization, and the cheap devices of Napoleon pass out of our interest. As for the education of the mothers and wives of our race, this was the quality of Napoleon's wisdom: "I do not think that we need trouble ourselves with any plan of instruction for young females, they cannot be better brought up than by their mothers. Public education is not suitable for them, because they are never called upon to act in public. Manners are all in all to them, and marriage is all they look to."

The First Consul was no kinder to women in the Code Napoleon. A wife, for example, had no control over her own property; she was in her husband's hands. This code was the work very largely of the Council of State. Napoleon seems rather to have hindered than helped its deliberations. He would invade the session without notice, and favour its members with lengthy and egotistical monologues, frequently quite irrelevant to the matter in hand. The Council listened with profound respect; it was all the Council could do. He would keep his councillors up to unearthly hours, and betray a simple pride in his superior wakefulness. He recalled these discussions with peculiar satisfaction in his later years, and remarked on one occasion that his glory consisted not in having won forty battles, but in having created the Code Napoleon.... So far as it substituted plain statements for inaccessible legal mysteries his Code was a good thing; it gathered together, revised and made clear a vast disorderly accumulation of laws, old and new. Like all his constructive work, it made for immediate efficiency, it defined things and relations so that men could get to work upon them without further discussion. It was of less immediate practical importance that it frequently defined them wrongly. There was no intellectual power, as distinguished from intellectual energy, behind this codification. It took everything that existed for granted. ("Sa Majesté ne croit que ce qui est." ) The fundamental ideas of the civilized community and