PREFATORY NOTE
The following Lectures were delivered by Lord Acton as Regius Professor of Modern History at Cambridge in the academical years 1895-96, 1896-97, 1897-98, 1898-99. The French Revolution, 1789-95, was in those years one of the special subjects set for the Historical Tripos, and this determined the scope of the course. In addition some discussion of the literature of the Revolution generally took place either in a conversation class or as an additional lecture. Such connected fragments of these as remain have been printed as an appendix. For the titles of the Lectures the editors are responsible.
J. N. F.
R. V. L.
August 10, 1910
I
THE HERALDS OF THE REVOLUTION
The revenue of France was near twenty millions when Lewis XVI., finding it inadequate, called upon the nation for supply. In a single lifetime it rose to far more than one hundred millions, while the national income grew still more rapidly; and this increase was wrought by a class to whom the ancient monarchy denied its best rewards, and whom it deprived of power in the country they enriched. As their industry effected change in the distribution of property, and wealth ceased to be the prerogative of a few, the excluded majority perceived that their disabilities rested on no foundation of right and justice, and were unsupported by reasons of State. They proposed that the prizes in the Government, the Army, and the Church should be given to merit among the active and necessary portion of the people, and that no privilege injurious to them should be reserved for the unprofitable minority. Being nearly an hundred to one, they deemed that they were virtually the substance of the nation, and they claimed to govern themselves with a power proportioned to their numbers. They demanded that the State should be reformed, that the ruler should be their agent, not their master.
That is the French Revolution. To see that it is not a meteor from the unknown, but the product of historic influences which, by their union were efficient to destroy, and by their division powerless to construct, we must follow for a moment the procession of ideas that went before, and bind it to the law of continuity and the operation of constant forces.
If France failed where other nations have succeeded, and if the passage from the feudal and aristocratic forms of society to the industrial and democratic was attended by convulsions, the cause was not in the men of that day, but in the ground on which they stood. As long as the despotic kings were victorious abroad, they were accepted at home. The first signals of revolutionary thinking lurk dimly among the oppressed minorities during intervals of disaster. The Jansenists were loyal and patient; but their famous jurist Domat was a philosopher, and is remembered as the writer who restored the supremacy of reason in the chaotic jurisprudence of the time. He had learnt from St. Thomas, a great name in the school he belonged to, that legislation ought to be for the people and by the people, that the cashiering of bad kings may be not only a right but a duty. He insisted that law shall proceed from common sense, not from custom, and shall draw its precepts from an eternal code. The principle of the higher law signifies Revolution. No government founded on positive enactments only can stand before it, and it points the way to that system of primitive, universal, and indefeasible rights which the lawyers of the Assembly, descending from Domat, prefixed to their constitution.
Under the edict of Nantes the Protestants were decided royalists; so that, even after the Revocation, Bayle, the apostle of Toleration, retained his loyalty in exile at Rotterdam. His enemy, Jurieu, though intolerant as a divine, was liberal in his politics, and contracted in the neighbourhood of William of Orange the temper of a continental Whig. He taught that sovereignty comes from the people and reverts to the people. The Crown forfeits powers it has made ill use of. The rights of the nation cannot be forfeited. The people alone possess an authority which is legitimate without conditions, and their acts are valid even when they are wrong. The most telling of Jurieu's seditious propositions, preserved in the transparent amber of Bossuet's reply, shared the immortality of a classic, and in time contributed to the doctrine that the democracy is irresponsible and must have its way.
Maultrot, the best ecclesiastical lawyer of the day, published three volumes in 1790 on the power of the people over kings, in which, with accurate research among sources very familiar to him and to nobody else, he explained how the Canon Law approves the principles of 1688 and rejects the modern invention of divine right. His book explains still better the attitude of the clergy in the Revolution, and their brief season of popularity.
The true originator of the opposition in literature was Fénelon. He was neither an innovating reformer nor a discoverer of new truth; but as a singularly independent and most intelligent witness, he was the first who saw through the majestic hypocrisy of the court, and knew that France was on the road to ruin. The revolt of conscience began with him before the glory of the monarchy was clouded over. His views grew from an extraordinary perspicacity and refinement in the estimate of men. He learnt to refer the problem of government, like the conduct of private life, to the mere standard of morals, and extended further than any one the plain but hazardous practice of deciding all things by the exclusive precepts of enlightened virtue. If he did not know all about policy and international science, he could always tell what would be expected of a hypothetically perfect man. Fénelon feels like a citizen of Christian Europe, but he pursues his thoughts apart from his country or his church, and his deepest utterances are in the mouth of pagans. He desired to be alike true to his own beliefs, and gracious towards those who dispute them. He approved neither the deposing power nor the punishment of error, and declared that the highest need of the Church was not victory but liberty. Through his friends, Fleury and Chevreuse, he favoured the recall of the Protestants, and he advised a general toleration. He would have the secular power kept aloof from ecclesiastical concerns, because protection leads to religious servitude and persecution to religious hypocrisy. There were moments when his steps seemed to approach the border of the undiscovered land where Church and State are parted.
He has written that a historian ought to be neutral between other countries and his own, and he expected the same discipline in politicians, as patriotism cannot absolve a man from his duty to mankind. Therefore no war can be just, unless a war to which we are compelled in the sole cause of freedom. Fénelon wished that France should surrender the ill-gotten conquests of which she was so proud, and especially that she should withdraw from Spain. He declared that the Spaniards were degenerate and imbecile, but that nothing could make that right which was contrary to the balance of power and the security of nations. Holland seemed to him the hope of Europe, and he thought the allies justified in excluding the French dynasty from Spain for the same reason that no claim of law could have made it right that Philip II. should occupy England. He hoped that his country would be thoroughly humbled, for he dreaded the effects of success on the temperament of the victorious French. He deemed it only fair that Lewis should be compelled to dethrone his grandson with his own guilty hand.
In the judgment of Fénelon, power is poison; and as kings are nearly always bad, they ought not to govern, but only to execute the law. For it is the mark of barbarians to obey precedent and custom. Civilised society must be regulated by a solid code. Nothing but a constitution can avert arbitrary power. The despotism of Lewis XIV. renders him odious and contemptible, and is the cause of all the evils which the country suffers. If the governing power which rightfully belonged to the nation was restored, it would save itself by its own exertion; but absolute authority irreparably saps its foundations, and is bringing on a revolution by which it will not be moderated, but utterly destroyed. Although Fénelon has no wish to sacrifice either the monarchy or the aristocracy, he betrays sympathy with several tendencies of the movement which he foresaw with so much alarm. He admits the state of nature, and thinks civil society not the primitive condition of man, but a result of the passage from savage life to husbandry. He would transfer the duties of government to local and central assemblies; and he demands entire freedom of trade, and education provided by law, because children belong to the State first and to the family afterwards. He does not resign the hope of making men good by act of parliament, and his belief in public institutions as a means of moulding individual character brings him nearly into touch with a distant future.
He is the Platonic founder of revolutionary thinking. Whilst his real views were little known, he became a