France and the Republic Part 3

VI

But as the point I have now touched, of the religious condition of France, is a specially grave and important point, I must ask my readers to pause with me upon it for a moment here in this Introduction. I am especially moved to do this because I have reason to think that very serious and very extraordinary delusions on this point exist outside of France, and especially in England. This is not unnatural when we remember that nine foreigners in ten take their impressions of France as a nation, not only from the current journalism and literature of Paris alone, but from a very limited range of the current literature and journalism even of Paris. Most Americans certainly, and I am inclined to think most Englishmen, who visit Paris, and see and know a good deal of Paris, are really in a condition of penumbral darkness as to the true social, religious, and intellectual life of the vast majority of the population even of Paris. We see the Paris of the boulevards, the Champs-Elysees, the first nights at the theatres, the restaurants, and the fas.h.i.+onable shops; the _Tout Paris_ of the gossips of the press, representing, possibly, one per cent. of the population of the French capital! Of the domestic, busy, permanent Paris, which keeps the French capital alive from year to year and from generation to generation--the Paris of industry and of commerce, of the churches, of the charities, of the schools, of the convents--how much do we see? There are a number of prosperous foreign colonies living in London now, most of whose leading members maintain business or social relations, more or less active, with one or another section of the English population of the great British metropolis. Perhaps, if we could get a plain, unvarnished account from some member of one of these colonies, of England and English life as they appear to him and to his compatriots, Englishmen might be as much confounded as I have known very intelligent and well-informed Frenchmen to be, by the notions of French life and of the condition of the French people, really and seriously entertained, not by casual foreign tourists, but by highly educated foreigners who really wished to know the truth.

Not long after the Legislative Elections of 1885, the results of which astonished public men in England at the time as much almost as they did the satellites of the Government in Paris, I met at the house of a friend in London a very eminent English public man, whose name I do not feel quite at liberty to mention, but who is certainly regarded by great numbers of Englishmen as an authority without appeal, not only in regard to questions of English domestic policy, but in regard to European affairs in general. In the course of a general conversation--there were ten or twelve well-known people in the company--this distinguished public man expressed to me his great surprise at the importance which I 'seemed to attach to the religious sentiment in France.'

I a.s.sured him that I not only 'seemed' to attach, but did in fact attach very serious importance to it, and I ventured to ask him why this should 'surprise' him.

To this he replied textually--for I noted down the remark afterwards that evening--that he was 'under the impression that the religious sentiment was dead in France!'

'May I ask,' I replied, 'what can possibly have given you such an impression as this?'

'Oh, many things,' he answered with great emphasis, 'but particularly a statement which I saw in a statistical work of much authority, not very long ago, to the effect that there are in France _five millions of professed atheists_!'

All who heard this amazing a.s.sertion were, I think, as completely taken aback by it as I was. Courtesy required that I should beg the distinguished man who made it to give me, if he could, the t.i.tle of the work in which he had found it. This he promptly replied that he was at the moment unable to do. He, however, very nearly asphyxiated a very quiet and well-bred young Frenchman attached to the French Emba.s.sy in London, who was present, by appealing to him on the subject. 'No, no!'

exclaimed the alarmed _attache_, 'I dare say there is such a book, no doubt--no doubt--but I have never heard of it.'

I have never been able to find this valuable work. When I do find it I shall inst.i.tute a careful inquiry into the reasons which could have led five millions of French persons, or about one-seventh of the whole population of France, to take the pains to register themselves as 'atheists.' Presumably they must all have been adults, as the declaration, on such a subject, of infants, would scarcely, I take it, be collected, even by M. Jules Ferry, as evidence of the success of his great scheme for 'laicising' religion out of France.

Meanwhile, I find it set down in the usual statistical authorities accessible in 1884, that out of the 36,102,021 inhabitants of France, 35,387,703 registered themselves, or were registered, as Catholics, 580,707 as Protestants, 40,439 as Israelites, and 81,951 as 'not professing any form of religion.'

Yet I suppose that, if the eminent public man who saw, as in a vision, these five millions of registered atheists marching to the a.s.sault of Christianity in France were to announce their existence as a fact to a large public meeting in some great English provincial city to-morrow, we should have leaders in some of the English journals a day or two afterwards prognosticating the immediately impending downfall of all religion in France. Our modern democracies on both sides of the Atlantic have made such rapid and remarkable progress of late years in the art of forming opinions, that if Isaac Taylor could come back to the earth he left, not so very long ago, he would hardly, I think, recognise the planet.

The fas.h.i.+on of taking it for granted that the whole world is fast going over to the gospel of ganglia and bathybius, of _vox populi et praeterea nihil_, is not confined to the 'fanatics of impiety' in France. I have heard it seriously stated in a London drawing-room by another public man of repute within the last year, that he believed 'Mr. John Bright and Mr. Gladstone were the last two men who would ever cite the Christian Scriptures as an authority in the House of Commons.'

The uncommonly good English of the Christian Scriptures may perhaps const.i.tute an objection to their free use in addressing popular political a.s.semblies. But, admitting this, I hesitate to accept the statement. That it should have been made however, and made by a man of more than ordinary ability, is perhaps a thing to be noted.

But I revert to France.

As the time drew near for the Legislative elections of 1889, the Republicans in power began to perceive that their methods had not been crowned with absolute success. The awkward corner caused by the enforced resignation of President Grevy had indeed been turned, because the Const.i.tution of the Third Republic provides for the election of the President by the a.s.sembly. But it is one thing to play a successful comedy in the a.s.sembly with the help of what in America is called 'the cohesive power of the public plunder,' and quite another thing to get a satisfactory Chamber of Deputies re-elected by the people of France after four years of irritating and exasperating misrule. Much was expected from the dazzling effect upon the popular mind of the Universal Exposition at Paris--so much, indeed, that I have had the obvious incongruity of selecting for the celebration of the French Revolution by a French Republic the centennial of a year in which no French Republic existed, accounted for to me by a French Republican on the express ground that the legislative elections were fixed for 1889! There may have been some truth in this. For nothing could be more preposterous than the pretext alleged for the selection by the French Government.

This or that thing which occurred at a particular time in a particular year may reasonably be made the occasion of a centennial or a semi-centennial celebration. But how is anybody to fix and celebrate the 'centennial' of a set of notions called 'the principles of 1789'?

In the United States we have celebrated the 'Centennial' of the Declaration of Independence, and the Centennial of the first Inauguration of the first President.

Did the French Government intend to invite the monarchies of Europe to celebrate the destruction by a mob of the Bastille on July 14, 1789?

Hardly, I suppose! Or the Convocation of the States-General at Versailles on May 5, 1789? Certainly not--for the States-General were convoked, not under the 'principles of 1789,' but in conformity with an ancient usage and custom of the French monarchy.

What are the 'principles of 1789'?

And why should anybody in or out of France celebrate them?

If by 'the principles of 1789' we are to understand the principles of modern const.i.tutional government--and I know no other intelligible interpretation of the phrase--there is certainly no reason why anybody out of France should particularly concern himself with celebrating the adoption of these principles in France any more than with celebrating the adoption of them in England, or the United States, or Germany, or Spain, or Italy. The principles of modern const.i.tutional government were certainly not intelligently adopted, and certainly not loyally carried out in France, by any of the governments which tumbled over one another in rapid succession in that distracted country between 1789 and 1815.

Have they been intelligently adopted and loyally carried out in that distracted country to-day? That is a question, I think, not hastily to be answered!

To ask the people of England, of the United States, of Germany, of Spain, of Italy, to unite in celebrating the principles of modern const.i.tutional government, under the name of the 'principles of 1789,'

at Paris, as if the world were indebted to Paris or to France for the discovery, and the promulgation, and the adoption of those principles, was really a piece of presumption which might have been pardoned to the fatuity of the Abbe Sieyes a hundred years ago, but was hardly to have been expected from educated Frenchmen in the year 1889.

This was stated, with great good sense and commendable courtesy towards the French Government responsible for the absurdity, by the Italian Premier, Signor Crispi, in the Chamber of Deputies at Borne, on June 25, 1887.

In reply to an interpellation of Signor Cavalotti, addressed to the then Foreign Minister of Italy, Signor Depretis, as to the intentions of the Italian Government with regard to the Universal Exposition of 1889 at Paris, Signor Crispi, then Minister of the Interior, made a striking speech (Signor Depretis being then ill of the disease of which he eventually died), in which he lucidly and forcibly gave the reasons of the Italian Government for declining to take any official part in the matter. He plainly intimated his conviction (which is the conviction, by the way, of a great many sensible people not premiers of Italy) that the business of Universal Expositions has been possibly overdone. But, without dwelling upon that point, he went on to show that it would be foolish for Italy to isolate herself from the other great powers by taking an official part in this particular 'Universal Exposition.' To the plea of Signor Cavalotti that liberated Italy ought to unite with France to celebrate 'the principles of 1789,' Signor Crispi thus replied; 'I agree with the honourable member that we are sons of 1789.

But I must remind him that 1789 was preceded by the glorious English Revolution, and by the great American Revolution, in both of which had been manifested and established the principles which have subsequently prevailed throughout the world.'

Whether the treatment of the Sovereign Pontiff at Rome by the government of United Italy, since 1871, has been entirely consistent with the principles of the 'glorious English Revolution,' or of the 'great American. Revolution,' I need not now consider. But that all the living political doctrines of which intelligent Frenchmen mean to speak when they talk about the 'principles of 1789' are the American political doctrines of 1776, and the English political doctrines of 1688, admits of no question. As to this, Signor Crispi was absolutely right, and it is creditable to him, as an Italian statesman and an Italian patriot, that he should have thus early and publicly declined to attach the liberty and the independence of Italy as a bob to the tail of an electioneering Exposition kite at Paris in 1889. To France and to the French Republics--first, second, and third--Italy owes a good deal less than nothing. To two rulers of France, both of them of Italian blood, the first and third Napoleon, she owes a great deal. But her chief political creditor, and her greatest statesman, Cavour, drew his political doctrines, not from the muddy French pool of the 'principles of 1789,' but from the original fountains of 1776 and 1688. Had Cavour been living in 1887, to answer the interpellation of Signor Cavalotti, he might, perhaps, have defined more sharply than it was given to Signor Crispi to do, the real relations between the French Revolution of 1789 and the national developments of modern Italy. Had the French Revolution of 1789 been left to exhaust itself within the limits of France, it would probably have ended--as the friends of the misguided Duc d'Orleans almost from the first expected to see it end--in the subst.i.tution of a comparatively capable for a positively incapable French king upon a const.i.tutional French throne. In that event it would have interested Europe and the world no less, and no more, than the Fronde or the religious wars which came to a close with the coronation of Henry of Navarre. It was the fear of this, unquestionably, which drove the conspirators of the Gironde into forcing a foreign war upon their unfortunate country. The legend of Republican France marching as one man to the Rhine to liberate enslaved Europe has much less foundation in fact than the legend of Itsatsou and the horn of Roland. It is a pity to disturb historical fables which have flowered into immortal verse, but really there was not the slightest occasion, so far as Europe was concerned, for France in 1790 to 'stamp her strong foot and swear she would be free.' M. de Bourgoing's admirable diplomatic history of those days makes this quite clear. No power in Europe objected to her being as free as she liked. On the contrary, England, even in 1792, was both ready and anxious to recognise the insane French republic of that day, and to see the French royal family sent away to Naples or to Madrid.

Pitt was too far-sighted a statesman not to be well aware that the commerce and the colonies of such a French republic were the natural prizes of English common sense and English enterprise. Nor was Austria indisposed to see the House of Bourbon, which had successfully disputed the supremacy of Europe with the Hapsburgs, humiliated and cast down.

The French Revolution became t.i.tanic only when it ceased to be a Revolution and ceased to be French. The magnificent stanzas of Barbier tell the true story of the riderless steed re-bitted, re-bridled, and mounted by the Italian master of mankind, the Caesar for whom the eagle-eyed Catherine of Russia had so quietly waited and looked when the helpless and hopeless orgie of 1789 began. The Past from which he emerged, the Future which he evoked, both loom larger than human in the shadow of that colossal figure. What a silly tinkle, as of pastoral bells in some Rousseau's _Devin du Village_, have the 'principles of 1789,' when the stage rings again with the stern accents of the conqueror, hectoring the senators of the free and imperial city of Augsburg, for example, on his way to Wagram and to victory twenty years afterwards!

'Your bankers are the channel through which the gold of the eternal enemy of the Continent finds its way to Austria. I have made up my mind that I will give you to some king. To whom I have not yet settled. I will attend to that when I come back from Vienna.'

And, as the faithful record of the _Drei Mohren_ tells us, 'Messieurs the senators withdrew, much mortified, and not at all pleased.'

Nevertheless, when the conqueror kept his word, and having made a king of Bavaria to give them to, gave them to the king of Bavaria, Messieurs the senators, with a suppleness and a docility which would have done credit to Debry (who after proposing, as a republican, to organise 1,200 'tyrannicides' and murder all the kings and emperors of the earth, begged Napoleon to make him a baron), made haste to come and prostrate themselves before the new Bavarian Majesty and to protest that until the fortunate day of his arrival to reign over them they had never known what real happiness was.

If there is one thing more certain than another in human history, it is that but for the English Revolution of 1688 and the American Revolution of 1776 the world in general would know and care to-day very little more about the French 'principles of 1789,' and the French Revolution, and the First French Republic, than the world in general knows or cares to-day about the wars in the Cevennes or the long conflict between the Armagnacs and the Bourguignons.

Napoleon crumpled up the 'principles of 1789' and the Revolution and the Republic in his iron hand, and flung them all together into a corner. He meant that France and the world should think of other things. In 1810 Paganel, who, having been a 'patriot' of the Convention, had naturally become a liveried servant of the Emperor and King, thought he might venture to compose a 'Historical Essay on the French Revolution.' He dedicated it to the Imperial Chancellor of the Legion of Honour, and he wound up his preface with these words: 'And thus at last we see without astonishment, after this long series of errors, misfortunes, and crimes, the Republic disappear, and France implore the Supreme Being to vouchsafe to her the one great and potent genius who in these difficult circ.u.mstances was able to lift her up, to defend her, and to govern her!' The heart of Louis XVIII. would have been touched by the grateful humility of this repentant wretch. But the Emperor simply kicked him downstairs. He forbade the book to be published. The whole edition was put under lock and key, and never saw the light till liberty came back to France, with the white nag and the Bourbon lilies, in 1815. Surely here is a fact worth noting!

Had this first history of the French Revolution, written as Paganel, a member of the Revolutionary Convention, wrote it, been published under the First Republic, the author would infallibly have been sent to the guillotine. Writing it under the First Empire he was merely snubbed, despite his fulsome adulation of the Emperor. His book was finally given to the world under the restored historic monarchy in 1818!

In 1811, Chateaubriand, having been elected to succeed Marie-Joseph Chenier, the brother of the republican poet Andre, murdered by the First Republic, as a member of the Inst.i.tute, prepared a speech on the Convention, to be read before that august body. Napoleon heard of it and, without troubling himself to look at it, forbade it to be delivered. 'It is well for M. de Chateaubriand,' he said, 'that it was suppressed. If he had read it before the Inst.i.tute, I would have flung him into the bottom of a dungeon, and left him there the rest of his natural life!'

Napoleon knew the First Republic thoroughly. He had measured all its men, and all its records were in his hand. He could not get into or out of his carriage without treading on some incorruptible 'patriot'

prostrate between its wheels with a pet.i.tion for a prefecture, a t.i.tle or a pension. The crimes and follies of the First Republic had made France and the world sick of its name. Its true story was a tale of shame and humiliation, not fit to be dragged out into the blaze of the glory of Imperial France.

The First Republic was the deadly enemy both of liberty and of law. The conduct of its first envoy to the United States would have justified Was.h.i.+ngton in locking him up. When a stop was put to his mischievous impertinences, he preferred exile in America to the chance of the guillotine at Paris, and his name died out, I believe, curiously enough, with one of the chief instruments of the notorious Tweed Ring in New York.

The first shots fired in anger under the American flag after the peace of 1783 were fired against cruisers of the French Republic captured in the West Indies by American men-of-war, to put an end to the ignorant and insolent attempt of what called itself a government at Paris to issue letters of marque on American soil against English commerce.

So grateful was France to the Emperor for restoring the reign of law, that she never troubled herself about liberty, and but for the indomitable defence of const.i.tutional liberty and national independence which England maintained, often single-handed, from the rupture of the peace of Amiens to the victory of Waterloo, the very names of the chief actors in the odious and ridiculous dramas of the Revolution would have long since faded, as Napoleon intended they should fade, out of the memory of the ma.s.ses of mankind.

VII

How little confidence the Government of the Third Republic really felt in the efficacy of the 'principles of 1789,' and of the 'Centennial Exposition,' to save it at the polls in 1889 from the natural consequences of its intolerance and its corruption, was instructively shown by the absolute panic into which it was thrown by the election at Paris of General Boulanger on January 27. Here, at the very threshold of the great electoral year, rose the spectre of the 'man on horseback'!

Certainly General Boulanger was not Napoleon Bonaparte. The Government, which had itself put General Boulanger on horseback, knew the strength and the weakness of the man himself. But it was the legend, not the man, they dreaded. If the French people, or even if Paris, really believed in the legend of Boulanger--and this tremendous vote of January 27 looked very much like it--it mattered little what the real value of the man might be, the legend would make him master of France. That would mean for the Third Republic the fate of the First Republic and of the Second, and for the men who had identified it with their own fanaticism and folly, and greed, and incapacity, a long farewell to all their greatness!

As for the eventual results, what mattered these to them?

The Universal Exposition might collapse, or it might be opened by General Boulanger on his black horse, instead of President Carnot in his landau. What did that signify? But it signified much that the men who had invented President Carnot were not likely to make part of the _cortege_ of General Boulanger.

It is no exaggeration to say that from January 27, 1889, the Government of the Third French Republic was openly and visibly given up by night and by day to one great purpose alone--and that purpose was, not to glorify the 'principles of 1789,' not to celebrate the Republic--the grand statue of the Triumph of the Republic, destined to be set up with great pomp in the sight of the a.s.sembled human race, was actually left to be cast in plaster of Paris, no functionary caring to waste a sou on putting it into perennial bronze or enduring marble--no! the great dominant, unconcealed purpose of all the leaders of the Republic was, in some way--no matter how, by hook or by crook--to conjure that spectre of the First Consulate, riding about, awful and imminent, on the black horse of General Boulanger!

Perhaps the high-water mark of this quite unparalleled and most instructive panic was the appearance, towards the end of the last parliamentary session, of M. Jules Ferry, the author of the odious 'Article 7,' the man who after hesitating--to his credit be it said--originally to propose that ministers of religion should be absolutely forbidden to teach the children of France in her public schools, at last succ.u.mbed to the vehemence of Paul Bert, the Condorcet of this modern persecution, and became the acknowledged leader of the war against Liberty and Religion--in the tribune of the Deputies, there to urge, and indeed to implore, the Conservative members to make peace with the persecutors, and save them from the peril of Boulanger!

The scene of that day in the Chamber of Deputies was not one to be forgotten. The aspect and the accents of the Republican leader were at times absolutely pathetic with the pathos of unaffected terror. It was difficult to believe, whilst listening to him, that he could really have 'five millions of professed atheists' at his back, encouraging him to extirpate Christianity, root and branch, out of the land of France!