After the declarations of the Constituent Assembly, there are no longer in France either Bretons, Provencals, Burgundians or Alsatians, Catholics, Protestants or Israelites, nobles or plebeians, bourgeois or rurals, but simply Frenchmen, * all with the one title of citizens, * all endowed with the same civil, religious and political rights, * all equal before the State, * all introduced by law into every career, collectively, on an equal footing and without fear or favor from anybody; * all free to follow this out to the end without distinction of rank, birth, faith or fortune; * all, if they are good runners, to receive the highest prizes at the end of the race, any office or rank, especially the leading honors and positions which, thus far reserved to a class or coterie, had not been allowed previously to the great multitude.
Henceforth, all Frenchmen, in theory, enjoy rights in common; unfortunately, this is only the theory.

In reality, in all state relationships (dans la cite), the new-comers appropriate to themselves the offices, the pretensions, and more than the privileges of their predecessors; the latter, consisting of large and small land-owners, gentlemen, parliamentarians, officials, ecclesiastics, notables of every kind and degree, are immediately deprived of the rights of man.
Surrendered to rural jacqueries and to town mobs, they undergo, first, the neglect and, next, the hostility of the State: the public gendarme has ceased to protect them and refuses his services; afterwards, on becoming a Jacobin, he declares himself their enemy, treats them as enemies, plunders them, imprisons them, murders them, expels or transports them, inflicts on them civil death, and shoots them if they dare return; he deprives their friends or kindred who remain in France of their civil rights; he deprives the nobles or the ennobled of their quality as Frenchmen, and compels them to naturalize themselves afresh according to prescribed formalities; he renews against the Catholics the interdictions, persecutions and brutalities which the old government had practiced against the Calvinist minority .-- Thus, in 1799 as in 1789, there are two classes of Frenchmen, two different varieties of men, the first one superior, installed in the civic fold, and the second, inferior and excluded from it; only, in 1799, the greatest inequality consigned the inferior and excluded class to a still lower, more remote, and much worse condition.
The principle (of equalite), nevertheless, subsists.

Since 1789 it is inscribed at the top of every constitution; it is still proclaimed in the new constitution.

It has remained popular, although perverted and disfigured by the Jacobins; their false and gross interpretation of it could not bring it into discredit; athwart the hideous grotesque caricature, all minds and sentiments ever recur to the ideal form of the cite to the veritable social contract, to the impartial, active, and permanent reign of distributive justice.

Their entire education, all the literature, philosophy and culture of the eighteenth century, leads them onward to this conception of society and of rights; more profoundly still, they are predisposed to it by the inner structure of their intelligence, by the original cast of their sensibility7 by the hereditary defects and qualities of their nature and of their race.-The Frenchman easily and quickly grasps some general trait of objects and persons, some characteristic in common; here, this characteristic is the inherent quality of man which he dexterously makes prominent, clearly isolates, and then, stepping along briskly and confidently, rushes ahead on the high-road to consequences.[3302] He has forgotten that his summary notion merely corresponds to an extract, and a very brief one, of man in his completeness; his decisive, precipitate process hinders him from seeing the largest portion of the real individual; he has overlooked numerous traits, the most important and most efficacious, those which geography, history, habit, condition, manual labor, or a liberal education, stamp on intellect, soul and body and which, through their differences, constitute different local or social groups.