and men of property, will likewise be greatly reformed. They, too, will be led to a review of their social situation and duties,—"and will reflect, that their large allotment of worldly advantages is for the aid and benefit of the whole." Is it, then, from the fate of Juigné, Archbishop of Paris, or of the Cardinal de Rochefoucault, and of so many others, who gave their fortunes, and, I may say, their very beings, to the poor, that the rich are to learn, that their "fortunes are for the aid and benefit of the whole"? I say nothing of the liberal persons of great rank and property, lay and ecclesiastic, men and women, to whom we have had the honor and happiness of affording an asylum: I pass by these, lest I should never have done, or lest I should omit some as deserving as any I might mention. Why will the author, then, suppose that the nobles and men of property in France have been banished, confiscated, and murdered, on account of the savageness and ferocity of their character, and their being tainted with vices beyond those of the same order and description in other countries? No judge of a revolutionary tribunal, with his hands dipped in their blood and his maw gorged with their property, has yet dared to assert what this author has been pleased, by way of a moral lesson, to insinuate.
Their nobility, and their men of property, in a mass, had the very same virtues, and the very same vices, and in the very same proportions, with the same description of men in this and in other nations. I must do justice to suffering honor, generosity, and integrity. I do not know that any time or any country has furnished more splendid examples of every virtue, domestic and public. I do not enter into the councils of Providence; but, humanly speaking, many of these nobles and men of property, from whose disastrous fate we are, it seems, to learn a general softening of character, and a revision of our social situations and duties, appear to me full as little deserving of that fate as the author, whoever he is, can be. Many of them, I am sure, were such as I should be proud indeed to be able to compare myself with, in knowledge, in integrity, and in every other virtue. My feeble nature might shrink, though theirs did not, from the proof; but my reason and my ambition tell me that it would be a good bargain to purchase their merits with their fate.
For which of his vices did that great magistrate, D'Espréménil, lose his fortune and his head? What were the abominations of Malesherbes, that other excellent magistrate, whose sixty years of uniform virtue was acknowledged, in the very act of his murder, by the judicial butchers who condemned him? On account of what misdemeanors was he robbed of his property, and slaughtered with two generations of his offspring,—and the remains of the third race, with a refinement of cruelty, and lest they should appear to reclaim the property forfeited by the virtues of their ancestor, confounded in an hospital with the thousands of those unhappy foundling infants who are abandoned, without relation and without name, by the wretchedness or by the profligacy of their parents?
Is the fate of the Queen of France to produce this softening of character? Was she a person so very ferocious and cruel, as, by the example of her death, to frighten us into common humanity? Is there no way to teach the Emperor a softening of character, and a review of his social situation and duty, but his consent, by an infamous accord with Regicide, to drive a second coach with the Austrian arms through the streets of Paris, along which, after a series of preparatory horrors exceeding the atrocities of the bloody execution itself, the glory of the Imperial race had been carried to an ignominious death? Is this a lesson of moderation to a descendant of Maria Theresa, drawn from the fate of the daughter of that incomparable woman and sovereign? If he learns this lesson from such an object, and from such teachers, the man may remain, but the king is deposed. If he does not carry quite another memory of that transaction in the inmost recesses of his heart, he is unworthy to reign, he is unworthy to live. In the chronicle of disgrace he will have but this short tale told of him: "He was the first emperor of his house that embraced a regicide; he was the last that wore the imperial purple." Far am I from thinking so ill of this august sovereign, who is at the head of the monarchies of Europe, and who is the trustee of their dignities and his own.
What ferocity of character drew on the fate of Elizabeth, the sister of King Louis the Sixteenth? For which of the vices of that pattern of benevolence, of piety, and of all the virtues, did they put her to death? For which of her vices did they put to death the mildest of all human creatures, the Duchess of Biron? What were the crimes of those crowds of matrons and virgins of condition, whom they mas sacred, with their juries of blood, in prisons and on scaffolds? What were the enormities of the infant king, whom they caused, by lingering tortures, to perish in their dungeon, and whom if at last they dispatched by poison, it was in that detestable crime the only act of mercy they have ever shown?
What softening of character is to be had, what review of their social situations and duties is to be taught by these examples to kings, to nobles, to men of property, to women, and to infants? The royal family perished because it was royal. The nobles perished because they were noble. The men, women, and children, who had property, because they had property to be robbed of. The priests were punished, after they had been robbed of their all, not for their vices, but for their virtues and their piety, which made them an honor to their sacred profession, and to that nature of which we ought to be proud, since they belong to it. My Lord, nothing can be learned from such examples, except the danger of being kings, queens, nobles, priests, and children, to be butchered on account of their inheritance. These are things at which not vice, not crime, not folly, but wisdom, goodness, learning, justice, probity, beneficence, stand aghast. By these examples our reason and our moral sense are not enlightened, but confounded; and there is no refuge for astonished and affrighted virtue, but being annihilated in humility and submission, sinking into a silent adoration of the inscrutable dispensations of Providence, and flying with trembling wings from this world of daring crimes, and feeble, pusillanimous, half-bred, bastard justice, to the asylum of another order of things, in an unknown form, but in a better life.
Whatever the politician or preacher of September or of October may think of the matter, it is a most comfortless, disheartening, desolating example. Dreadful is the example of ruined innocence and virtue, and the completest triumph of the completest villany that ever vexed and disgraced mankind! The example is ruinous in every point of view, religious, moral, civil, political. It establishes that dreadful maxim of Machiavel, that in great affairs men are not to be wicked by halves. This maxim is not made for a middle sort of beings, who, because they cannot be angels, ought to thwart their ambition, and not endeavor to become infernal spirits. It is too well exemplified in the present time, where the faults and errors of humanity, checked by the imperfect, timorous virtues, have been overpowered by those who have stopped at no crime. It is a dreadful part of the example, that infernal malevolence has had pious apologists, who read their lectures on frailties in favor of crimes,—who abandon the weak, and court the friendship of the wicked. To root out these maxims, and the examples that support them, is a wise object of years of war. This is that war. This is that moral war. It was said by old Trivulzio, that the Battle of Marignano was the Battle of the Giants,—that all the rest of the many he had seen were those of the Cranes and Pygmies. This is true of the objects, at least, of the contest: for the greater part of those which we have hitherto contended for, in comparison, were the toys of children.
The October politician is so full of charity and good-nature, that he supposes that these very robbers and murderers themselves are in a course of melioration: on what ground I cannot conceive, except on the long practice of every crime, and by its complete success. He is an Origenist, and believes in the conversion of the Devil. All that runs in the place of blood in his veins is nothing but the milk of human kindness. He is as soft as a curd,—though, as a politician, he might be supposed to be made of sterner stuff. He supposes (to use his own expression) "that the salutary truths which he inculcates are making their way into their bosoms." Their bosom is a rock of granite, on which Falsehood has long since built her stronghold. Poor Truth has had a hard work of it, with her little pickaxe. Nothing but gunpowder will do.
As a proof, however, of the progress of this sap of Truth, he gives us a confession they had made not long before he wrote. "'Their fraternity' (as was lately stated by themselves in a solemn report) 'has been the brotherhood of Cain and Abel,' and 'they have organized nothing but bankruptcy and famine.'" A very honest confession, truly,—and much in the spirit of their oracle, Rousseau. Yet, what is still more marvellous than the confession, this is the very fraternity to which our author gives us such an obliging invitation to accede. There is, indeed, a vacancy in the fraternal corps: a brother