After the work of destruction was consummated, and there was nothing more to destroy, and starvation was imminent at Paris, and general detestation began to prevail, in view of the atrocities committed in the name of liberty, the crushing fact became apparent that the nations of Europe were arming to put down the Revolution and restore the monarchy. In a generous paroxysm of patriotism, the whole nation armed to resist the invaders and defend the ideas of the Revolution. The Convention also perceived, too late, that anything was better than anarchy and license. It put down the clubs, restored religious worship, destroyed the busts of the monsters who had disgraced their cause and country, intrusted supreme power to five Directors, able and patriotic, and dissolved itself.
Under the Directory, the third act of the drama of revolution opened with the gallant resistance which France made to the invaders of her soil and the enemies of her liberties. This resistance brought out the marvellous military genius of Napoleon, who intoxicated the nation by his victories, and who, in reward of his extraordinary services, was made First Consul, with dictatorial powers. The abuse of these powers, his usurpation of imperial dignity, the wars into which he was drawn to maintain his ascendency, and his final defeat at Waterloo, constitute the most brilliant chapter in the history of modern times. The Revolution was succeeded by military despotism. Inexperience led to fatal mistakes, and these mistakes made the strong government of a single man a necessity. The Revolution began in noble aspirations, but for lack of political wisdom and sound principles in religion and government, it ended in anarchy and crime, and was again followed by the tyranny of a monarch. This is the sequence of all revolutions which defy eternal justice and human experience. There are few evils which are absolutely unendurable, and permanent reforms are only obtained by patience and wisdom. Violence is ever succeeded by usurpation. The terrible wars through which France passed, to aggrandize an ambitious and selfish egotist, were attended with far greater evils than those which the nation sought to abolish when the States-General first met at Versailles.
But the experiment of liberty, though it failed, was not altogether thrown away. Lessons of political wisdom were learned, which no nation will ever forget. Some great rights of immense value were secured, and many grievous privileges passed away forever. Neither Louis XVIII., nor Charles X., nor Louis Philippe, nor Louis Napoleon, ever attempted to restore feudalism, or unequal privileges, or arbitrary taxation. The legislative power never again completely succumbed to the decrees of royal and imperial tyrants. The sovereignty of the people was established as one of the fixed ideas of the nineteenth century, and the representatives of the people are now the supreme rulers of the land. A man can now rise in France above the condition in which he was born, and can aspire to any office and position which are bestowed on talents and genius. Bastilles and lettres de cachet have become an impossibility. Religious toleration is as free there as in England or the United States. Education is open to the poor, and is encouraged by the Government. Constitutional government seems to be established, under whatever name the executive may be called. France is again one of the most prosperous and contented countries of Europe; and the only great drawback to her national prosperity is that which also prevents other Continental powers from developing their resources,–the large standing army which she feels it imperative to sustain.
In view of the inexperience and fanaticism of the revolutionists, and the dreadful evils which took place after the fall of the monarchy, we should say that the Revolution was premature, and that substantial reforms might have been gained without violence. But this is a mere speculation. One thing we do know,–that the Revolution was a national uprising against injustice and oppression. When the torch is applied to a venerable edifice, we cannot determine the extent of the conflagration, or the course which it will take. The French Revolution was plainly one of the developments of a nation's progress. To conservative and reverential minds it was a horrid form for progress to take, since it was visionary and infidel. But all nations are in the hands of God, who is above all second causes. And I know of no modern movement to which the words of Carlyle, when he was an optimist, when he wrote the most original and profound of his works, the "Sartor Resartus," apply with more force: "When the Phoenix is fanning her funeral pyre, will there not be sparks flying? Alas! some millions of men have been sucked into that high eddying flame, and like moths consumed. In the burning of the world-Phoenix, destruction and creation proceed together; and as the ashes of the old are blown about do new forces mysteriously spin themselves, and melodious death-songs are succeeded by more melodious birth-songs."
Yet all progress is slow, especially in government and morals. And how forcibly are we impressed, in surveying the varied phases of the French Revolution, that nothing but justice and right should guide men in their reforms; that robbery and injustice in the name of liberty and progress are still robbery and injustice, to be visited with righteous retribution; and that those rulers and legislators who cannot make passions and interests subservient to reason, are not fit for the work assigned to them. It is miserable hypocrisy and cant to talk of a revolutionary necessity for violating the first principles of human society. Ah! it is Reason, Intelligence, and Duty, calm as the voices of angels, soothing as the "music of the spheres," which alone should guide nations, in all crises and difficulties, to the attainment of those rights and privileges on which all true progress is based.
AUTHORITIES
Dumont's Recollections of Mirabeau; Carlyle's French Revolution; Carlyle's article on Mirabeau in his Miscellanies; Von Sybel's French Revolution; Thiers' French Revolution; Mignet's French Revolution; Croker's Essays on the French Revolution; Life of Lafayette; Loustalot's Révolution de Paris; Burke's Reflections on the French Revolution; Carlyle's article on Danton; Mallet du Pau's Considérations sur la Révolution Française; Biographie Universelle; A. Lameth's Histoire de l'Assemblée Constituante; Alison's History of the French Revolution; Lamartine's History of the Girondists; Lacretelle's History of France; Montigny's Mémoires sur Mirabeau; Peuchet's Mémoires sur Mirabeau; Madame de Staël's Considérations sur la Révolution Française; Macaulay's Essay on Dumont's Recollections of Mirabeau.
EDMUND BURKE
It would be difficult to select an example of a more lofty and irreproachable character among the great statesmen of England than Edmund Burke. He is not a puzzle, like Oliver Cromwell, although there are inconsistencies in the opinions he advanced from time to time. He takes very much the same place in the parliamentary history of his country as Cicero took in the Roman senate. Like that greatest of Roman orators and statesmen, Burke was upright, conscientious, conservative, religious, and profound. Like him, he lifted up his earnest voice against corruption in the government, against great state criminals, against demagogues, against rash innovations. Whatever diverse opinions may exist as to his political philosophy, there is only one opinion as to his character, which commands universal respect. Although he was the most conservative of statesmen, clinging to the Constitution, and to consecrated traditions and associations both in Church and State, still his name is associated with the most important and salutary reforms which England made for half a century. He seems to have been sent to instruct and guide legislators in a venal and corrupt age. To my mind Burke looms up, after the lapse of a century, as a prodigy of thought and knowledge, devoted to the good of his country; an unselfish and disinterested patriot, as wise and sagacious as he was honest; a sage whose moral wisdom shines brighter and brighter, since it was based on the immutable principles of justice and morality. One can extract more profound and striking epigrams from his speeches and writings than from any prose writer