In this atmosphere the Concordat was at last presented to the legislature between 5 and 8 April, as news of the peace of Amiens was trumpeted throughout the country. It was not quite unopposed, but it passed overwhelmingly. Over the next two months, a whole series of new measures would also be presented—to reorganize education, to create a new Legion of Honour, and to extend the First Consul’s term of office. Before the year was out, Bonaparte would be Consul for life, and France would almost have a king again.
Meanwhile, however, April 1802 was to be a month of celebration. It culminated on the eighteenth, Easter Day, with a solemn mass to mark the resurrection of the Catholic Church in France. It was held in Notre-Dame in the presence of the First Consul, the entire government, and the diplomatic corps. The preacher was the 70-year-old Boisgelin, once archbishop of Aix, now of Tours. A nobleman of old stock, he had delivered the sermon at the coronation of Louis XVI. As then, he celebrated a new beginning; but the jubilant crowds who thronged Paris that day, thrilled by the boom of cannon and the ringing of bells silent since 1793, and the people of quality who lit their windows when night fell, were not thinking about what the future might bring. With the end of the war, the elimination of political strife, and the restoration of religious freedom, they were celebrating the burial of the Revolution.
17
The Revolution in Perspective
The revolutionary war terminated by the treaties of Lunéville and Amiens had been a far more total conflict than anything previously known. Among other things, polite travellers were shocked to discover that they could no longer go freely to countries with which their own was at war. None felt the change more keenly than the British, who for much of the 1790s found themselves cut off by French power from most of western Europe. The conclusion of the peace reopened the Continent to them, and in 1802 thousands of them swarmed across the Channel to visit the scene of the Revolution and see for themselves what George III and his ministers had been fighting against. ‘I had conceived an horrific idea of the populace of this country,’ wrote Fanny Burney (married it is true to an émigré) when she arrived at Calais in April, ‘imagining them all transformed into bloody monsters.’1 She found them nothing of the sort: but then, the economy of Calais had been devastated by the interruption of the Dover ferries, and the inhabitants were glad to see rich British tourists passing through again. Posting towards Paris in the hope of catching a glimpse of the fascinating hero who had brought the Revolution to an end (he was not yet the ‘Corsican Ogre’ he was to become in British demonology) the first thing these sightseers noticed was the roads. The highways that in 1787 had left Arthur Young awestruck were now pitted and neglected. Everywhere, too, were ruins and boarded-up buildings: defunct monasteries and convents, and abandoned aristocratic châteaux. Although, passing as they were through devout Flanders and Picardy, travellers noticed congregations flocking to mass on Sunday in their best linen, they often found larger churches pillaged and dilapidated. Rouen cathedral, noted one gentleman arriving from Le Havre, was ‘blackened and dingy’ from being used as a gunpowder factory. The tricolour was everywhere, and few people were seen without the national cockade; but evidence of changing orthodoxies could be seen on public buildings, where the slogan Liberty, Equality, Humanity, Fraternity, or Death was inscribed—with the last two thinly painted out. Royal arms and insignia, needless to say, were everywhere defaced or obscured, and at Versailles the palace was deserted. ‘Who could, without emotion’, wrote one visitor,2 ‘behold the windows broken and barred up, the doors falling off their hinges, the grass waving in the courtyards, where formerly a weed was never seen, and where all was gaiety and splendour.’ Arriving in Paris, however, those who had known it before the great upheaval found it less changed than they expected. The Bastille had gone, its site converted into a woodyard. Those who visited the Tuileries, in the hope of seeing the First Consul now installed there, could hire guides who would point out the bloodstains left when the Swiss Guards had been massacred in 1792. There were far fewer rich private carriages in the streets, and any number of bits of furniture or other battered relics of aristocratic or pious living could be bought from street dealers. But the great city was as animated as ever, and the Palais Royal was if anything even more crowded than when Arthur Young had visited it during the ferment of 1789. Nobody, though, was talking politics there. It had become a rather frenetic pleasure garden, and was only one among several. Rich, fashionable society was on parade again, as in monarchical times, and the well-policed streets were agreed to be a good deal safer. Military parades and reviews, not surprisingly in a country ruled by a general, were an almost daily spectacle.
Such were the visible fruits of thirteen years of turmoil; symptoms, some of temporary disruption, others of permanent and irrevocable change. Almost none, however, reflected what reformers had aimed for and dreamed of as they set about national regeneration in the heady spring of 1789. For at the beginning, the impetus of the French Revolution had been intellectual far more than social or economic. Enriched and enormously expanded by three generations of widening prosperity, the leisured classes of France had invested their gains in culture—which meant above all education. And while the clergymen at whose feet they all sat tried hard to mould their minds into habits of orthodoxy and obedience, even by denouncing it they introduced their charges to the progress which independent thinking had achieved since the Reformation. By the mid-eighteenth century an educated, critical public opinion was emerging, an expanding market for ideas with which writers of all shades of opinion sought to engage, and which government itself was increasingly to court. Loss of public confidence underlay the financial and political crisis which precipitated the downfall of a system of government too little changed in its habits and priorities since the days of Louis XIV. Surprise was universal at the rapid collapse of a state whose ambitions had outstripped its means. Nobody had expected it, or prepared for it, for all their disillusionment with existing ways and institutions. But once the crumbling away of the old absolute monarchy began to look irreversible, in the course of 1788, the French began to turn their minds towards what to put in its place. With the calling of the Estates-General, and the drafting of cahiers that preceded it, the whole kingdom, far beyond the educated élite, was invited to consider this question, too. Suddenly anything seemed possible. Any abuse seemed remediable, any grievance capable of redress—any old score within reach of settlement. The message was change, and it thrilled people of education far beyond the borders of France. Here was an opportunity for enlightenment to bring about a more rational, just, and humane organization of the affairs of mankind. And enlightened men seized it. The National Assembly which launched the Revolution included the cream of the country’s intelligentsia, who consciously saw themselves as the products, and the instruments, of the triumph of Enlightenment. All over France, men of similar background rallied to them, inspired by the same ideals. The spontaneous proliferation of the Jacobin clubs, with their high-minded commitment to the rights of man and the citizen, reflected this inspiration. Among some of them, although a dwindling minority as the revolutionary years went on, it never died.
And in many respects, the labours of France’s revolutionaries did introduce greater rationality and logic into the country’s affairs on a permanent basis. The administrative reorganization into departments, sweeping away the jurisdictional jungle grown up over a millennium, survives not much altered to this day. The metric and decimal system, superseding another prescriptive nightmare, was introduced after five years of elaboration in April 1795. It has swept the world since. Scarcely less successful has been the Civil Code, that succinct, lucid compendium dreamed and talked of for generations before 1789. Although it took the authority and determination of the First Consul to bring it to fruition, drafting had begun during the Revolution’s first impulse in 1790. The barbarities and iniquities of the old criminal law also disappeared permanently. The guillotine proved less of a success, although it might have won mor
e recognition as the humane refinement it was meant to be—quick, reliable, and by all calculation painless—had it not become the main public instrument of terror. Yet in some ways it was curiously appropriate that it should. For most of those it dispatched were deemed to be resisting, for motivations no rational man could accept as valid, other changes equally dictated by logic, equity, and humanity.
It was resistance that made the Revolution violent. It was naïve of the men of 1789 to think that they could regenerate the nation without opposition, and imagine that the honesty and benevolence of their intentions would be as obvious to others as to themselves. But the Enlightenment had never been afraid to impute ignorance, superstition, and selfishness to its opponents, and its disciples entirely shared this cast of mind. Critics who traced the spirit of terror back to 1789, because even then the patriots had not hesitated to use intimidation to get their way, were therefore not entirely wrong. ‘Shut up, bad citizen!’ yelled a spectator who threw himself upon Malouet from the gallery on 15 June 1789 as he criticized proposals to declare a National Assembly.3 A month later, Barnave was publicly defending the lynching of Foulon and Bertier. It was true that in 1789 royal resistance to the formation of a National Assembly could probably not have been overcome without the threat of bloodshed; but the very success of patriotic defiance set an example of how to deal with future challenges. Even after the nation had been sickened with public carnage, politicians still found it impossible to accept the legitimacy and good faith of their opponents. In the end it took a general who openly despised intellectuals to make them sink their differences in the interests of stability.
First resistance to change came from the nobility. Their powers and prerogatives thrown into relief by resort to an Estates-General where their representatives sat as a separate order, by the end of 1788 they found themselves isolated and under attack. This attack had been launched by an intellectual coterie, the Society of Thirty, who deliberately exploited social tensions within the educated élite to marshal overwhelming public support for an undivided legislature. Frightened, many nobles took refuge in their privileges, thus exacerbating the antagonism and mistrust towards them now rampant among the bourgeoisie. The original issue was still unresolved when the Estates convened, and by the time it was settled, months of anti-noble rhetoric had cast a whole social category into intransigent opponents of national regeneration. This they had certainly never been until then. Their cahiers showed an impressive willingness to contemplate reform and surrender many of their most valuable privileges. But by now nothing would satisfy patriots but the surrender of them all. Aristocracy became the Revolution’s most telling term of abuse and disapproval, describing all who opposed it. Equality, a situation where nobody enjoyed any privileges based on unfair criteria such as birth or ancestry, became one of its driving aspirations. Even Napoleon paid it constant lip-service and, though of noble birth himself and educated in a military academy reserved for the sons of poor gentry, always gloried in being a product of the Revolution’s opening careers to talent.
Nobles were therefore the first, and greatest, losers from the Revolution. Even before it began they had agreed to sacrifice their tax-exemptions and fiscal privileges. Almost from the start they lost the deference and preference to which they had been accustomed since time immemorial. Years later it would creep back, and it still lingers today; but never since 1789 has it been automatic or unchallengeable. In June of that year they lost the right to separate political representation and corporate powers—a fleeting enough advantage, it is true, since with the exception of a few pays d’états it had only existed when the Estates-General were in being. In August their material losses began with the abolition of feudalism. They were by no means the only beneficiaries from feudal rights, dues, honours, and prerogatives, but their stake in the system was indisputably the greatest. Relics of feudal levies lingered on in remote corners far into the nineteenth century; but to all intents and purposes feudalism, and the profits lords made from it, had disappeared forever by 1794. The night of 4 August also transformed the character of the French nobility. Hitherto an open élite within the élite, accessible to new money invested in ennobling offices, the abolition of venal office turned it for the first time into a caste. Ennoblement ceased. Within a year nobility itself had ceased to be recognized, and the display of arms and insignia was forbidden.
But nobility itself could not be abolished. Defined as a hereditary quality, it was in the blood, or at least in the minds of those who thought they possessed it—another instance though this seemed, to enlightened men, of human ignorance and superstition. Revolutionary policies drove many nobles from a country they no longer recognized as their own. At least 16,500 emigrated during the Revolution, and probably several thousand more, lost to statistics through various anomalies. The property of those who refused to return, or who were executed, was confiscated, depriving perhaps 12,500 families of all or some of their land. Many, however, managed to buy some of it back, immediately or later by gradual stages, and long before 1799 émigrés were cautiously returning. Soon enough the Emperor Napoleon would create a new titled elite, and to give it tone was anxious to leaven it with as many ci-devants as possible. All he demanded was solid landed wealth in addition, but they had no difficulty in showing evidence of that. In most departments under the Empire, the ranks of the highest taxpayers were completely noble-dominated.
The material losses of the nobility, therefore, were neither as great nor as irrevocable as might be imagined. But they were still traumatic enough, and the process by which they occurred was truly harrowing. As triumph persistently eluded the counter-revolution, emigration proved a life of disappointment, bitterness, and poverty. ‘Separated perhaps forever from my family,’ lamented the Marquise de Falaiseau as 1793 dawned,4 ‘proscribed, a wanderer outlawed from my country, no longer possessing anything, far from all I knew and loved in my childhood, from my days of happiness, I saw around me nothing but distress and no hope for the future at all.’ Hundreds of the menfolk of such ladies perished when they attempted to return in force at Quiberon, or on other battlefields. For those who never left there was constant suspicion. Although only 1,200 or so nobles were executed in the Terror, many more were imprisoned for months on end as suspects, and in 1797, just when circumstances seemed to be easing, they were deprived of civil rights merely for being nobles, and almost found themselves deported en masse for the same reason. Such tribulations bred a bitter hatred and contempt for the Revolution and all it stood for in noble circles. Although former nobles were to be found active in the public life of France during every phase of the revolutionary years, it was a far cry from the monopoly they had enjoyed before 1789, and nothing like those days would ever return. Many nobles now ostentatiously turned their backs on public life, as beneath their dignity. The psychological impact, in other words, was far more serious than the material one, for nobles and non-nobles alike. ‘The bonds of subordination are so loosened everywhere’, complained the Count de Villèle, minister of a restored monarchy, in 1826,5 ‘ … the evil is in our manners, so influenced are we still by the Revolution.’
The first attacks of the Revolution on the clergy passed almost unresisted. In the more sober debates following the euphoric night of 4 August some clerical disillusionment was expressed at the National Assembly’s refusal to allot compensation for the loss of the tithe; but priestly goodwill had played a major part in the fusion of the orders into a National Assembly, and most ecclesiastics found it hard to believe that the spiritual life of the nation would not be promisingly regenerated by the Revolution along with everything else. In the event, the clergy were to suffer even more cataclysmically than the nobility. The damage of 4 August went beyond the tithe: many ecclesiastical institutions lost extensive feudal rights, and only complete dispossession of their lands a few months later eclipsed these previous losses. Meanwhile, those who gained most from the Revolution, the acquirers of national lands, largely did so at the clergy’s expen
se.
The Oxford History of the French Revolution Page 57