was keen to mix in the circles inhabited by “Les Économistes” of Paris; at the same time he could see the humor in their preference for wearing somber black cloaks.⁴ Finally there is the gentle teasing that Bastiat gave his aunt’s chambermaid, who happened to be an ardent supporter of free trade—perhaps one of the very few in France—and Bastiat could definitely see the humor, perhaps somewhat black, in this situation.

      It is hoped that these letters will provide the reader with a new perspective on the life of Bastiat and will fill in some of the gaps in our knowledge about his activities as an economist, writer, free-trade activist, politician, friend, and family man. The letters should also provide the personal and political background needed to help us better understand the essays and books that will be published in subsequent volumes of the Liberty Fund edition of the Collected Works.

       David M. Hart

Correspondence ¹

      1. Letter to Victor Calmètes

Bayonne, 12 September 1819

[vol. 1, p. 1]

      . . . . . . .

      My friend, we are in the same boat. Both of us are attracted to intellectual activity rather than the kind to which duty calls us, the difference being that the reflection which takes our fancy is closer to that of a lawyer than to that of a trader.

      You know that I mean to go into commerce. When I entered the world of business, I conceived of business as purely mechanical and thought that six months would be enough to make me a trader. This being so, I did not think it necessary to work very hard and I concentrated in particular on the study of philosophy and politics.

      I have since lost any illusions I had on this point. I now recognize that the science of commerce is not enclosed within the limits of routine. I have learned that a good trader, in addition to knowing his merchandise and where it comes from, and knowing the worth of what he can exchange, and bookkeeping, all of which experience and routine can teach in part, must also study the law and broaden his knowledge of political economy, which is not part of routine and requires constant study.

      These considerations caused me considerable perplexity. Should I continue to study philosophy, which I like, or should I plunge into finance, which I dread? Should I sacrifice my duty to my inclination or my inclination to my duty?

      Having decided to put my duty before everything, I was about to start my studies when I thought of taking a look at the future. I weighed up the wealth I might hope to gain and balanced it against my needs and ascertained that whatever small happiness commerce might afford me, I might, while still a young man, free myself of the burden of work that would not make for my happiness. You know my tastes, you know whether, if I were able to live happily and peacefully, however little my wealth exceeded my needs, I would choose to impose the burden of a boring job on myself for three quarters of my life in order to possess a pointless surplus for the rest of my life.

      . . . So now you know. As soon as I have acquired a certain prosperity, which I hope will be soon, I will be giving up business.

      2. Letter to Victor Calmètes

Bayonne, 5 March 1820

[vol. 1, p. 2]

      . . . I had read the Treatise on Political Economy by J. B. Say, an excellent and highly methodical work. Everything flows from the principle that riches are assets and that assets are measured according to utility. From this fertile principle, he leads you naturally to the most far-flung consequences so that, when you read this work, you are surprised, as when reading Laromiguière,² at the ease with which you go from one idea to the next. The entire system passes before your eyes in its various forms and gives you all the pleasure that a sense of the obvious can provide.

      One day when I was in quite a large gathering, a question of political economy was discussed in conversation, and everyone was talking nonsense. I did not dare to put my opinions forward too much, since they were so diametrically opposed to the conventional wisdom. However, as each objection forced me to go up a notch to put forward my arguments, I was soon driven to the core principle. This was when M. Say made it easy for me. We started from the principle of political economy, which my adversaries admitted to be just. It was easy for us to go on to the consequences and reach that which was the subject of the conversation. This was the point at which I perceived the full merit of the method and I would like it to be applied to everything. Do you not agree with me?

      3. Letter to Victor Calmètes

Bayonne, 18 March 1820

[vol. 1, p. 3]

      I entered into the world one step at a time, but I did not rush into it, and, in the midst of its pleasures and pains, when others, deafened by so much noise, forget themselves, if I can put it like that, in the narrow circle of the present, my vigilant soul was always looking over its shoulder, and reflection prevented it from letting itself be dominated. What is more, my taste for study has taken up a great deal of my time. I concentrated so much on it last year that this year I was forbidden to continue with it, following the painful complaint it caused me. . . .

      4. Letter to Victor Calmètes

Bayonne, 10 September 1820

[vol. 1, p. 4]

      . . . . . . .

      One thing that occupies me more seriously is philosophy and religion. My soul is full of uncertainty and I cannot bear this state. My intellect rejects faith while my heart hankers after it. In fact, how can my intellect reconcile the great ideas about the Divine with the puerility of certain dogmas; and on the other hand, how can my heart not want to find rules of conduct in the sublime moral code of Christianity? Yes, if paganism is the mythology of the imagination, Catholicism is the mythology of sentiment. What could be more likely to interest a sensitive heart than the life of Jesus, the morality of the Gospels, and meditation on Mary? How touching all this is. . . .

      5. Letter to Victor Calmètes

Bayonne, October 1820

[vol. 1, p. 4]

      I must admit, my dear friend, that the subject of religion fills me with hesitation and uncertainty, which is beginning to become a burden. How can I not see the dogmas of our Catholicism as mythology? And in spite of it all, this mythology is so beautiful, so consoling, so sublime that error is almost preferable to truth. I have a feeling that if I had one spark of faith in my heart, it would shortly become a flame. Do not be surprised at what I am saying to you here. I believe in God and the immortality of the soul, that virtue is rewarded and vice chastised. This being so, what a huge difference there is between a religious person and an unbeliever! My state is unbearable. My heart burns with love and gratitude to God and I do not know how to pay him the tribute of homage I owe Him. He occupies my thoughts only vaguely, while a religious man has before him a career that is fully marked out for him to pursue. He prays. All the religious ceremonies keep him constantly occupied with his Creator. And then this sublime reconciliation between God and man, this redemption, how sweet it must be to believe it! What an invention it is, Calmètes, if it is one!

      Apart from these advantages, there is another which is no less important. The skeptic has to work out a moral code for himself and then follow it. What perfect understanding, what force of will he must have! And who is there to reassure him that tomorrow he will