The Works of the Right Honourable Edmund Burke Volume IV Part 15

TO BE DELIVERED TO

MONSIEUR DE M.M.

WRITTEN IN THE EARLY PART OF 1791

The King, my master, from his sincere desire of keeping up a good correspondence with his Most Christian Majesty and the French nation, has for some time beheld with concern the condition into which that sovereign and nation have fallen.

Notwithstanding the reality and the warmth of those sentiments, his Britannic Majesty has. .h.i.therto forborne in any manner to take part in their affairs, in hopes that the common interest of king and subjects would render all parties sensible of the necessity of settling their government and their freedom upon principles of moderation, as the only means of securing permanence to both those blessings, as well as internal and external tranquillity to the kingdom of France, and to all Europe.

His Britannic Majesty finds, to his great regret, that his hopes have not been realized. He finds that confusions and disorders have rather increased than diminished, and that they now threaten to proceed to dangerous extremities.

In this situation of things, the same regard to a neighboring sovereign living in friends.h.i.+p with Great Britain, the same spirit of good-will to the kingdom of France, the same regard to the general tranquillity, which have caused him to view with concern the growth and continuance of the present disorders, have induced the King of Great Britain to interpose his good offices towards a reconcilement of those unhappy differences. This his Majesty does with the most cordial regard to the good of all descriptions concerned, and with the most perfect sincerity, wholly removing from his royal mind all memory of every circ.u.mstance which might impede him in the execution of a plan of benevolence which he has so much at heart.

His Majesty, having always thought it his greatest glory that he rules over a people perfectly and solidly, because soberly, rationally, and legally free, can never be supposed to proceed in offering thus his royal mediation, but with an unaffected desire and full resolution to consider the settlement of a free const.i.tution in France as the very basis of any agreement between the sovereign and those of his subjects who are unhappily at variance with him,--to guaranty it to them, if it should be desired, in the most solemn and authentic manner, and to do all that in him lies to procure the like guaranty from other powers.

His Britannic Majesty, in the same manner, a.s.sures the Most Christian King that he knows too well and values too highly what is due to the dignity and rights of crowned heads, and to the implied faith of treaties which have always been made with the _crown_ of France, ever to listen to any proposition by which that monarchy shall be despoiled of all its rights, so essential for the support of the consideration of the prince and the concord and welfare of the people.

If, unfortunately, a due attention should not be paid to these his Majesty's benevolent and neighborly offers, or if any circ.u.mstances should prevent the Most Christian King from acceding (as his Majesty has no doubt he is well disposed to do) to this healing mediation in favor of himself and all his subjects, his Majesty has commanded me to take leave of this court, as not conceiving it to be suitable to the dignity of his crown, and to what he owes to his faithful people, any longer to keep a public minister at the court of a sovereign who is not in possession of his own liberty.

THOUGHTS

ON

FRENCH AFFAIRS,

ETC., ETC.

WRITTEN IN DECEMBER, 1791.

THOUGHTS ON FRENCH AFFAIRS.

In all our transactions with France, and at all periods, we have treated with that state on the footing of a monarchy. Monarchy was considered in all the external relations of that kingdom with every power in Europe as its legal and const.i.tutional government, and that in which alone its federal capacity was vested.

[Sidenote: Montmorin's Letter.]

It is not yet a year since Monsieur de Montmorin formally, and with as little respect as can be imagined to the king, and to all crowned heads, announced a total Revolution in that country. He has informed the British ministry that its frame of government is wholly altered,--that he is one of the ministers of the new system,--and, in effect, that the king is no longer his master, (nor does he even call him such,) but the "_first of the ministers_," in the new system.

[Sidenote: Acceptance of the Const.i.tution ratified.]

The second notification was that of the king's acceptance of the new Const.i.tution, accompanied with fanfaronades in the modern style of the French bureaus: things which have much more the air and character of the saucy declamations of their clubs than the tone of regular office.

It has not been very usual to notify to foreign courts anything concerning the internal arrangements of any state. In the present case, the circ.u.mstance of these two notifications, with the observations with which they are attended, does not leave it in the choice of the sovereigns of Christendom to appear ignorant either of this French Revolution or (what is more important) of its principles.

We know, that, very soon after this manifesto of Monsieur de Montmorin, the king of France, in whose name it was made, found himself obliged to fly, with his whole family,--leaving behind him a declaration in which he disavows and annuls that Const.i.tution, as having been the effect of force on his person and usurpation on his authority. It is equally notorious, that this unfortunate prince was, with many circ.u.mstances of insult and outrage, brought back prisoner by a deputation of the pretended National a.s.sembly, and afterwards suspended by their authority from his government. Under equally notorious constraint, and under menaces of total deposition, he has been compelled to accept what they call a Const.i.tution, and to agree to whatever else the usurped power which holds him in confinement thinks proper to impose.

His nest brother, who had fled with him, and his third brother, who had fled before him, all the princes of his blood who remained faithful to him, and the flower of his magistracy, his clergy, and his n.o.bility, continue in foreign countries, protesting against all acts done by him in his present situation, on the grounds upon which he had himself protested against them at the time of his flight,--with this addition, that they deny his very competence (as on good grounds they may) to abrogate the royalty, or the ancient const.i.tutional orders of the kingdom. In this protest they are joined by three hundred of the late a.s.sembly itself, and, in effect, by a great part of the French nation.

The new government (so far as the people dare to disclose their sentiments) is disdained, I am persuaded, by the greater number,--who, as M. de La Fayette complains, and as the truth is, have declined to take any share in the new elections to the National a.s.sembly, either as candidates or electors.

In this state of things, (that is, in the case of a _divided_ kingdom,) by the law of nations,[30] Great Britain, like every other power, is free to take any part she pleases. She may decline, with more or less formality, according to her discretion, to acknowledge this new system; or she may recognize it as a government _de facto_, setting aside all discussion of its original legality, and considering the ancient monarchy as at an end. The law of nations leaves our court open to its choice. We have no direction but what is found in the well-understood policy of the king and kingdom.

This declaration of a _new species_ of government, on new principles, (such it professes itself to be,) is a real crisis in the politics of Europe. The conduct which prudence ought to dictate to Great Britain will not depend (as. .h.i.therto our connection or quarrel with other states has for some time depended) upon merely _external_ relations, but in a great measure also upon the system which we may think it right to adopt for the internal government of our own country.

If it be our policy to a.s.similate our government to that of France, we ought to prepare for this change by encouraging the schemes of authority established there. We ought to wink at the captivity and deposition of a prince with whom, if not in close alliance, we were in friends.h.i.+p. We ought to fall in with the ideas of Monsieur Montmorin's circular manifesto, and to do business of course with the functionaries who act under the new power by which that king to whom his Majesty's minister has been sent to reside has been deposed and imprisoned. On that idea we ought also to withhold all sorts of direct or indirect countenance from those who are treating in Germany for the reestablishment of the French monarchy and the ancient orders of that state. This conduct is suitable to this policy.

The question is, whether this policy be suitable to the interests of the crown and subjects of Great Britain. Let us, therefore, a little consider the true nature and probable effects of the Revolution which, in such a very unusual manner, has been twice diplomatically announced to his Majesty.

[Sidenote: Difference between this Revolution and others.]

There have been many internal revolutions in the government of countries, both as to persons and forms, in which the neighboring states have had little or no concern. Whatever the government might be with respect to those persons and those forms, the stationary interests of the nation concerned have most commonly influenced the new governments in the same manner in which they influenced the old; and the revolution, turning on matter of local grievance or of local accommodation, did not extend beyond its territory.

[Sidenote: Nature of the French Revolution.]

The present Revolution in France seems to me to be quite of another character and description, and to bear little resemblance or a.n.a.logy to any of those which have been brought about in Europe, upon principles merely political. _It is a Revolution of doctrine and theoretic dogma_.

It has a much greater resemblance to those changes which have been made upon religious grounds, in which a spirit of proselytism makes an essential part.

The last revolution of doctrine and theory which has happened in Europe is the Reformation. It is not for my purpose to take any notice here of the merits of that revolution, but to state one only of its effects.

[Sidenote: Its effects.]

That effect was, _to introduce other interests into all countries than those which arose from their locality and natural circ.u.mstances_. The principle of the Reformation was such as, by its essence, could not be local or confined to the country in which it had its origin. For instance, the doctrine of "Justification by Faith or by Works," which was the original basis of the Reformation, could not have one of its alternatives true as to Germany and false as to every other country.

Neither are questions of theoretic truth and falsehood governed by circ.u.mstances any more than by places. On that occasion, therefore, the spirit of proselytism expanded itself with great elasticity upon all sides: and great divisions were everywhere the result.

These divisions, however in appearance merely dogmatic, soon became mixed with the political; and their effects were rendered much more intense from this combination. Europe was for a long time divided into two great factions, under the name of Catholic and Protestant, which not only often alienated state from state, but also divided almost every state within itself. The warm parties in each state were more affectionately attached to those of their own doctrinal interest in some other country than to their fellow-citizens or to their natural government, when they or either of them happened to be of a different persuasion. These factions, wherever they prevailed, if they did not absolutely destroy, at least weakened and distracted the locality of patriotism. The public affections came to have other motives and other ties.

It would be to repeat the history of the two last centuries to exemplify the effects of this revolution.

Although the principles to which it gave rise did not operate with a perfect regularity and constancy, they never wholly ceased to operate.

Few wars were made, and few treaties were entered into, in which they did not come in for some part. They gave a color, a character, and direction to all the politics of Europe.

[Sidenote: New system of politics.]

These principles of internal as well as external division and coalition are but just now extinguished. But they who will examine into the true character and genius of some late events must be satisfied that other sources of faction, combining parties among the inhabitants of different countries into one connection, are opened, and that from these sources are likely to arise effects full as important as those which had formerly arisen from the jarring interests of the religious sects. The intention of the several actors in the change in France is not a matter of doubt. It is very openly professed.

In the modern world, before this time, there has been no instance of this spirit of general political faction, separated from religion, pervading several countries, and forming a principle of union between the partisans in each. But the thing is not less in human nature. The ancient world has furnished a strong and striking instance of such a ground for faction, full as powerful and full as mischievous as our spirit of religions system had ever been, exciting in all the states of Greece (European and Asiatic) the most violent animosities and the most cruel and b.l.o.o.d.y persecutions and proscriptions. These ancient factions in each commonwealth of Greece connected themselves with those of the same description in some other states; and secret cabals and public alliances were carried on and made, not upon a conformity of general political interests, but for the support and aggrandizement of the two leading states which headed the aristocratic and democratic factions.

For as, in later times, the king of Spain was at the head of a Catholic, and the king of Sweden of a Protestant interest, (France, though Catholic, acting subordinately to the latter,) in the like manner the Lacedemonians were everywhere at the head of the aristocratic interests, and the Athenians of the democratic. The two leading powers kept alive a constant cabal and conspiracy in every state, and the political dogmas concerning the const.i.tution of a republic were the great instruments by which these leading states chose to aggrandize themselves. Their choice was not unwise; because the interest in opinions, (merely as opinions, and without any experimental reference to their effects,) when once they take strong hold of the mind, become the most operative of all interests, and indeed very often supersede every other.

I might further exemplify the possibility of a political sentiment running through various states, and combining factions in them, from the history of the Middle Ages in the Guelfs and Ghibellines. These were political factions originally in favor of the Emperor and the Pope, with no mixture of religious dogmas: or if anything religiously doctrinal they had in them originally, it very soon disappeared; as their first political objects disappeared also, though the spirit remained. They became no more than names to distinguish factions: but they were not the less powerful in their operation, when they had no direct point of doctrine, either religious or civil, to a.s.sert. For a long time, however, those factions gave no small degree of influence to the foreign chiefs in every commonwealth in which they existed. I do not mean to pursue further the track of these parties. I allude to this part of history only as it furnishes an instance of that species of faction which broke the locality of public affections, and united descriptions of citizens more with strangers than with their countrymen of different opinions.

[Sidenote: French fundamental principle.]