from all the parts of that vast, heterogeneous mass, called the Germanic body. I should not be inclined to retract these praises upon any of the ordinary lapses into which human infirmity will fall; they might still stand, though some of their conclusums should taste of the prejudices of country or of faction, whether political or religious. Some degree even of corruption should not make me think them guilty of suicide; but if we could suppose that the Aulic Council, not regarding duty or even common decorum, listening neither to the secret admonitions of conscience nor to the public voice of fame, some of the members basely abandoning their post, and others continuing in it only the more infamously to betray it, should give a judgment so shameless and so prostitute, of such monstrous and even portentous corruption, that no example in the history of human depravity, or even in the fictions of poetic imagination, could possibly match it,—if it should be a judgment which, with cold, unfeeling cruelty, after long deliberations, should condemn millions of innocent people to extortion, to rapine, and to blood, and should devote some of the finest countries upon earth to ravage and desolation,—does any one think that any servile apologies of mine, or any strutting and bullying insolence of their own, can save them from the ruin that must fell on all institutions of dignity or of authority that are perverted from their purport to the oppression of human nature in others and to its disgrace in themselves? As the wisdom of men mates such institutions, the folly of men destroys them. Whatever we may pretend, there is always more in the soundness of the materials than in the fashion of the work. The order of a good building is something. But if it be wholly declined from its perpendicular, if the cement is loose and incoherent, if the stones are scaling with every change of the weather, and the whole toppling on our heads, what matter is it whether we are crushed by a Corinthian or a Doric ruin? The fine form of a vessel is a matter of use and of delight. It is pleasant to see her decorated with cost and art. But what signifies even the mathematical truth of her form,—what signify all the art and cost with which she can be carved, and painted, and gilded, and covered with decorations from stem to stern,—what signify all her rigging and sails, her flags, her pendants, and her streamers,—what signify even her cannon, her stores, and her provisions, if all her planks and timbers be unsound and rotten?
Quamvis Pontica pinus,
Silvæ filia nobilis,
Jactes et genus et nomen inutile.
I have been stimulated, I know not how, to give you this trouble by what very few except myself would think worth any trouble at all. In a speech in the House of Lords, I have been attacked for the defence of a scheme of government in which that body inheres, and in which alone it can exist. Peers of Great Britain may become as penitent as the sovereign of Prussia. They may repent of what they have done in assertion of the honor of their king, and in favor of their own safety. But never the gloom that lowers over the fortune of the cause, nor anything which the great may do towards hastening their own fall, can make me repent of what I have done by pen or voice (the only arms I possess) in favor of the order of things into which I was born and in which I fondly hoped to die.
In the long series of ages which have furnished the matter of history, never was so beautiful and so august a spectacle presented to the moral eye as Europe afforded the day before the Revolution in France. I knew, indeed, that this prosperity contained in itself the seeds of its own danger. In one part of the society it caused laxity and debility; in the other it produced bold spirits and dark designs. A false philosophy passed from academies into courts; and the great themselves were infected with the theories which conducted to their ruin. Knowledge, which in the two last centuries either did not exist at all, or existed solidly on right principles and in chosen hands, was now diffused, weakened, and perverted. General wealth loosened morals, relaxed vigilance, and increased presumption. Men of talent began to compare, in the partition of the common stock of public prosperity, the proportions of the dividends with the merits of the claimants. As usual, they found their portion not equal to their estimate (or perhaps to the public estimate) of their own worth. When it was once discovered by the Revolution in France that a struggle between establishment and rapacity could be maintained, though but for one year and in one place, I was sure that a practicable breach was made in the whole order of things, and in every country. Religion, that held the materials of the fabric together, was first systematically loosened. All other opinions, under the name of prejudices, must fall along with it; and property, left undefended by principles, became a repository of spoils to tempt cupidity, and not a magazine to furnish arms for defence. I knew, that, attacked on all sides by the infernal energies of talents set in action by vice and disorder, authority could not stand upon authority alone. It wanted some other support than the poise of its own gravity. Situations formerly supported persons. It now became necessary that personal qualities should support situations. Formerly, where authority was found, wisdom and virtue were presumed. But now the veil was torn, and, to keep off sacrilegious intrusion, it was necessary that in the sanctuary of government something should be disclosed not only venerable, but dreadful. Government was at once to show itself full of virtue and full of force. It was to invite partisans, by making it appear to the world that a generous cause was to be asserted, one fit for a generous people to engage in. From passive submission was it to expect resolute defence? No! It must have warm advocates and passionate defenders, which an heavy, discontented acquiescence never could produce. What a base and foolish thing is it for any consolidated body of authority to say, or to act as if it said, "I will put my trust, not in my own virtue, but in your patience; I will indulge in effeminacy, in indolence, in corruption; I will give way to all my perverse and vicious humors, because you cannot punish me without the hazard of ruining yourselves."
I wished to warn the people against the greatest of all evils,—a blind and furious spirit of innovation, under the name of reform. I was, indeed, well aware that power rarely reforms itself. So it is, undoubtedly, when all is quiet about it. But I was in hopes that provident fear might prevent fruitless penitence. I trusted that danger might produce at least circumspection. I flattered myself, in a moment like this, that nothing would be added to make authority top-heavy,—that the very moment of an earthquake would not be the time chosen for adding a story to our houses. I hoped to see the surest of all reforms, perhaps the only sure reform,—the ceasing to do ill. In the mean time I wished to the people the wisdom of knowing how to tolerate a condition which none of their efforts can render much more than tolerable. It was a condition, however, in which everything was to be found that could enable them to live to Nature, and, if so they pleased, to live to virtue and to honor.
I do not repent that I thought better of those to whom I wished well than they will suffer me long to think that they deserved. Far from repenting, I would to God that new faculties had been called up in me, in favor not of this or that man, or this or that system, but of the general, vital principle, that, whilst it was in its vigor, produced the state of things transmitted to us from our fathers, but which, through the joint operation of the abuses of authority and liberty, may perish in our hands. I am not of opinion that the race of men, and the commonwealths they create, like the bodies of individuals, grow effete and languid and bloodless, and ossify, by the necessities of their own conformation, and the fatal operation of longevity and time. These analogies between bodies natural and politic, though they may sometimes illustrate arguments, furnish no argument of themselves. They are but too often used, under the color of a specious philosophy, to find apologies for the despair of laziness and pusillanimity, and to excuse the want of all manly efforts, when the exigencies of our country call for them the more loudly.
How often has public calamity been arrested on the very brink of ruin by the seasonable energy of a single man! Have we no such man amongst us? I am as sure as I am of my being, that one vigorous mind, without office, without situation, without public functions of any kind, (at a time when the want of such a thing is felt, as I am sure it is,) I say, one such man, confiding in the aid of God, and full of just reliance in his own fortitude, vigor, enterprise, and perseverance, would first draw to him some few like himself, and then that multitudes, hardly thought to be in existence, would appear and troop about him.
If I saw this auspicious beginning, baffled and frustrated as I am, yet on the very verge of a timely grave, abandoned abroad and desolate at home, stripped of my boast, my hope, my consolation, my helper, my counsellor, and my guide, (you know in part what I have lost, and would to God I could clear myself of all neglect and fault in that loss,) yet thus, even thus, I would rake