The Strangest Family

by Janice Hadlow

  However, for all the salacious speculation surrounding their relationship, it seems hard to believe that Bute and Augusta ever had an affair. Although Augusta clearly admired the attractive earl, writing to him with an enthusiasm and warmth that few of her other letters betray, to embark on anything more than friendship would have been quite alien to her character. She was too cautious, too conscious of her standing in the world, too controlled and reserved to have taken the extraordinary risk such a relationship would have entailed. But, in the complex interplay of the political and the personal that transformed the tone of Augusta’s family in the latter years of the 1750s, there was one person who surrendered himself entirely to an unexpected and completely overpowering affection. The diffident young Prince George had finally found someone to love.

  Bute had been acting as George’s informal tutor for less than a year before it was plain that he had achieved what no one had been able to do before: win the trust and affection of the withdrawn prince. Augusta was delighted. ‘I cannot express the joy I feel to see he has gained the confidence and friendship of my son,’ she wrote in the summer of 1756, with uncharacteristically transparent pleasure.87 The prince himself was equally fervent, writing almost ecstatically to Bute that ‘I know few things I ought to be more thankful to the Great Power above, than for having pleased Him to send you and help me in these difficult times.’88

  This was the first of many letters the prince wrote to Bute over nearly a decade; its tone of incredulous gratitude, its sense of sheer good fortune at the very fact of Bute’s presence, was one that would be replicated constantly over the years. Their correspondence illuminates the painful intensity of George’s feelings for the earl, from his speedy capitulation to the onslaught of Bute’s persuasive charm, to the submissive devotion that characterised the prince’s later relationship with this charismatic, demanding and sometimes mercurial figure. George’s letters also offer a remarkably candid picture of his state of mind as a young man. He opened his heart to Bute in a way he had done to no one before, and would never do again after he and the earl had parted. Many of his letters make uncomfortable reading; they reveal an isolated and deeply unhappy character, consumed by a sense of his own inadequacies, and desperate to find someone who would lead him out of the fog of despair into which he was sinking. George knew he was drifting, fearful and rudderless, towards a future which approached with a horrible inevitability. He was very quickly convinced that Bute was the only person who could deliver him from the state of paralysed inertia in which he had existed since his father’s death. ‘I hope, my dear Lord,’ he wrote pleadingly, ‘you will conduct me through this difficult road and bring me to the goal. I will exactly follow your advice, without which I will inevitably sink.’89

  He knew he needed someone to supply the determination and resilience in which he suspected he was so shamefully deficient. He was delighted – and profoundly relieved – to find a mentor to whom he could surrender himself absolutely, to whose better judgement he could happily submit. Without such a guide, he believed his prospects looked bleak indeed. ‘If I should mount the throne without the assistance of a friend, I should be in the most dreadful of situations,’ he assured the earl in 1758.90

  Bute also offered George genuine warmth and affection. His enthusiastic declarations of regard, his energetic and apparently disinterested commitment to his wellbeing, exploded into the prince’s arid, sentimental life. George’s devotion to Bute soon became the most important relationship in his life. ‘I shall never change in that, nor will I bear to be the least deprived of your company,’ he insisted vehemently.91 The growing intensity of the prince’s feelings was reflected not just in the content of his letters to Bute, but also in the way he addressed him. At first, he was ‘my dear Lord’, a term of conventional courtly politeness; soon this warmed into ‘my dear Friend’; but very quickly, the strength of the prince’s feelings were made even plainer. All obstacles, he wrote to the earl with unembarrassed devotion, could and would be overcome, ‘whilst my Dearest is near me’.92 Bute was not just mentor and role model to the prince; he was also the first person to unearth George’s hitherto deeply buried but strong emotions.

  Bute broke through the prince’s habitual reserve partly by what he did, and partly by who he was. He was a compellingly attractive figure to a fatherless, faltering boy: handsome, assured and experienced, he was everything George knew he was not. Augusta, who was suspicious of almost everyone, admired and respected Bute, and the earl was unequivocal in his praise of George’s dead father, declaring that he had gloried in being known as Frederick’s friend. Unlike many of his predecessors, Bute actually seemed to like the prince, and he approached the prospect of training him for kingship with a galvanising enthusiasm. ‘You have condescended to take me into your friendship,’ he told the prince, ‘don’t think it arrogance if I say I will deserve it.’93 Bute’s breezy optimism about the task before him was in stark contrast to the dour resignation of previous instructors. ‘Use will make everything easy,’ he confidently assured his faltering charge.94

  Leaving Latin behind at last, George and Bute embarked on a course of more contemporary study. Bute encouraged the prince to investigate finance and economics, and together they read a series of lectures by the jurist William Blackstone that was to form the basis of his magisterial work on the origins of English common law. Bute even ventured confidently where Andrew Stone had feared to tread. George’s essay, ‘Thoughts on the English Constitution’, included opinions that might have reassured Walpole, had he read it, so impeccably Whiggish were its sentiments. The Glorious Revolution had, the prince wrote, rescued Britain ‘from the iron rod of arbitrary power’, while Oliver Cromwell was described, somewhat improbably by the heir to the throne, as ‘a friend of justice and virtue’.95

  Whilst Bute’s more liberal definition of ‘what is fit for you to know’ undeniably piqued George’s interest, it was his bigger ideas that consolidated his hold over the prince and secured his pre-eminent place in George’s mind and heart. The most significant of these was one which would transform the prince’s prospects and offer him a way out of the despondency that had threatened to overwhelm him since his father’s death. In the late 1750s, Bute proposed nothing less than a new way of understanding the role of monarchy, offering George an enticingly credible picture of the kind of ruler he might aspire to become. For the first time he was presented with a concept of kingship that seemed within his capacity to achieve, that spoke to his strengths rather than his failings. It changed the nature of George’s engagement, not just with Bute but, more significantly, with himself. It gave him something to aim for and believe in; the delivery of this vision was ‘the goal’ that George believed was the purpose of his partnership with Bute. Indeed, it far outlasted his relationship with the earl; until his final descent into insanity half a century later, it established the principles by which he lived his life as a public and private man.

  In Bute’s ideal, the role of the king was not simply to act as an influential player in the complex interplay of party rivalry that dominated politics in mid-eighteenth-century Britain. It was the monarch’s job to rise above all that, to transcend faction and self-interest, and devote himself instead to the impartial advancement of the national good. This was not an original argument; it derived from Henry, Viscount Bolingbroke’s extremely influential Idea of a Patriot King, written in 1738 (though not published until 1749). Frederick had been much taken with Bolingbroke’s ideas, and the ‘Instructions’ he wrote as a political testimony for his son drew strongly on many of Bolingbroke’s conclusions, but Frederick was primarily concerned with the practical political implications of Bolingbroke’s ideas. The ‘Instructions’ is mostly a list of recommendations intended to secure for a king the necessary independence to escape the control of politicians, most of which revolve around money: don’t fight too many wars, and separate Hanover, a drain on resources, from Great Britain as soon as possible.

  Bute too was inte
rested in the exercise of power; but, always drawn towards philosophy, he was even more fascinated by its origins, and sought to formulate a coherent, modern explanation for the very existence of kingship itself. Choosing those measures which best reflected the ambitions of a ‘patriot’ king was secondary, in his mind, to establishing the justification by which such a king held the reins of government in the first place. For Bute, the answer was simple: it was the virtue of the king – the goodness of his actions, as both a public and a private man – that formed the source of all his power. Virtue was clearly the best protection for an established ruler; a good king was uniquely positioned to win the love and loyalty of his people, making it possible for him to appeal credibly to the sense of national purpose that went beyond the narrower interests of party politicians. But the connection between morals and monarchy went deeper than that. Virtue was not just an attribute of good kingship; it was also the quality from which kings derived their authority. And the virtues Bute had in mind were not cold civic ones peculiar to the political world, of necessity and expediency. They were the moral standards which all human beings were held to, those which regulated the actions of all decent men and women. Kingship offered no exemption from moral conduct; on the contrary, more was expected of kings because so much more had been given to them. Moral behaviour in the public realm was therefore indivisible from its practice in the private world. To be a good king, it was essential to try to be a good man.

  The place where private virtue was most clearly expressed, for Bute as for most of his contemporaries, was within the family. Here, in the unit that was the basic building block of society, the moral life was most easily and most rewardingly to be experienced. The good king would naturally enjoy a family life based on shared moral principles. Indeed, for Bute, authority had itself actually originated within the confines of the family. ‘In the first ages of the world,’ as he explained to George, private and public virtue had been one and the same thing; in this pre-political Eden, there was no distinction between the two, as government and family were not yet divided: ‘Parental fondness, filial piety and brotherly affection engrossed the mind; government subsisted only in the father’s management of the family, to whom the eldest son succeeding, became at once the prince and parent of his brethren.’

  Everything began to go wrong when families lost their natural moral compass: ‘Vice crept in. Love, ambition, cruelty with envy, malice and the like produced unnatural parents, disobedient children, diffidence and hatred between near relations.’ It all sounded remarkably like the home lives of George’s Hanoverian predecessors, as Bute perhaps intended that it should. The failure of self-regulating family virtue forced men to create artificial forms of authority – ‘hence villages, towns and laws’ – but as communities grew bigger, their rulers moved further and further away from the moral principles that were the proper foundation of power. The consequences were dire, both for the ruled and their rulers: ‘Unhappy people, but more unhappy kings.’96 The amoral exercise of power ruined those who practised it. ‘They could never feel the joy arising from a good and compassionate action … they could never hear the warm, honest voice of friendship, the tender affections and calls of nature, nor the more endearing sounds of love, but here, the scene’s too black, let me draw the curtain.’97

  For Bute, the lesson of history was clear: good government originated in the actions of good men. What was needed now, he concluded, was a return to such fundamental first principles. He summed up his programme succinctly: ‘Virtue, religion, joined to nobility of sentiment, will support a prince better and make a people happier than all the abilities of an Augustus with the heart of Tiberius; the inference I draw from this is, that a prince ought to endeavour in all his thoughts and actions to excel his people in virtue, generosity, and nobility of sentiment.’ This is the source of his authority and the justification for his rule. Only then will his subjects feel that ‘he merits by his own virtue and not by the fickle dice of fortune the vast superiority he enjoys above them’.98

  George embraced Bute’s thinking enthusiastically – and also perhaps with a sense of relief. He might have doubts about his intellectual capacity, and about his ability to dominate powerful and aggressive politicians, but he was more confident of legitimising his position by the morality of his actions. He suspected he was not particularly clever, but he was enough of his mother’s son to believe that he could be good – and perhaps more so than other men. He grasped at this possibility, and never let it go. It rallied his depressed spirits, jolted him out of a near-catatonic state of despair. It gave him a belief in himself and an explanation for his strange and unsettling destiny. It invested his future role with a meaning and significance it had so profoundly lacked before.

  Bute’s vision of kingship transformed George’s perception of his future and shaped his behaviour as a public man for the rest of his life. Inevitably, it also dictated the terms on which his private life was conducted. He was unsparing in his interpretation of what the virtuous life meant for a king. He rarely flinched from the necessity to do the right rather than the pleasurable or easy thing, and he insisted on the absolute primacy of duty over personal desire and obligation over happiness. In time, these convictions came to form the essence of his personality, the DNA of who he was; and when he came to have a family, the lives of his wife and children were governed by the same rigorous requirements of virtue. As a father, a husband, a brother or a son, he was answerable to the same immutable moral code that governed his actions as a king. Bute taught him that in his case, the personal was always political; and it was a lesson he never forgot.

  All this was to come later, however. When he took up his post, Bute was acutely aware of just how far short his charge fell from the princely ideal that was the central requirement of his monarchical vision. From the moment of his arrival, he set out to rebuild the prince’s tentative, disengaged personality, using a potent combination of threat and affection to do so. His first target was the prince’s lethargy, the subject of so much ineffectual criticism from Waldegrave and previous tutors. Bute was tenacious in his attempts to persuade George to show some energy and commitment to his studies; but it was a slow process, and one which required all the earl’s considerable powers of persuasion. By 1757, he had begun to make some progress, and the prince assured him: ‘I do here in the most solemn manner declare that I will entirely throw aside this my greatest enemy, and that you shall instantly find a change.’99 It was not just George’s academic dilatoriness that Bute sought to tackle; he also attempted to root out other potentially damaging aspects of his personality that might compromise his authority when he came to be king. His pathological and disabling shyness must and would be conquered. Again, George declared himself ready to take up the challenge. He promised Bute that he was now determined to ‘act the man in everything, to repeat whatever I am to say with spirit and not blushing and afraid as I have hitherto’.100

  Although George confessed he was sometimes ‘extremely hurt, at the many truths’ Bute told him, he did not doubt that Bute’s ‘constant endeavours to point out these things in me that are likely to destroy any attempts at raising my character’ were for his own good, ‘a painful, though necessary office’.101 They were also, in George’s eyes, a sign of the depth of Bute’s regard for him, since only someone who really loved him would be prepared to criticise him so readily. ‘Flatterers, courtiers or ministers are easily got,’ his father had explained to him in his ‘Instructions’, ‘but a true friend is hard to be found. The only rule I can give you to try them by, is that they will tell you the truth.’ If George discovered such an honest man, he should do all he could to keep him, even if that required him to bear ‘some moments of disagreeable contradictions to your passions’.102

  George had no difficulty in submitting to Bute’s comprehensive programme of self-improvement, sadly convinced that all the criticisms were deserved. His opinion of himself could not have been lower. He was, he confessed, ‘not partial to
myself’, regularly describing both his actions and himself as despicable. ‘I act wrong perhaps in most things,’ he observed, adding that he might be best advised to ‘retire, to some distant region where in solitude I might for the rest of my life think on the faults I have committed, that I might repent of them’.103 He was afraid that he was ‘of such an unhappy nature, that if I cannot in good measure alter that, let me be ever so learned in what is necessary for a king to know, I shall make but a very poor and despicable figure’.104 When he contemplated his many shortcomings and failures, he was amazed that Bute was prepared to remain with him at all.

  The idea that Bute might leave – that his patience with his underachieving charge might exhaust itself – threw the prince into paroxysms of anxiety. Bute seems often to have deployed the idea of potential abandonment as a means of reminding George of the totality of his dependency. The merest suggestion of it was enough, George admitted, to ‘put me on the rack’, declaring that the prospect was ‘too much for mortal man to bear’.105 His self-esteem was so low that George was sure that if Bute were to depart, he would have only himself to blame. ‘If you should resolve to set me adrift, I could not upbraid you,’ he wrote resignedly, ‘as it is the natural consequence of my faults, and not want of friendship in you.’106 George was endlessly solicitous about Bute’s health: the possibility of losing him through illness or even death was a horrifying prospect that loomed large in George’s nervous imagination; his letters are full of enquiries and imprecations about the earl’s wellbeing. When Bute and his entire family fell seriously ill with ‘a malignant sore throat’, the prince was beside himself with worry. He took refuge in his conviction that ‘you, from your upright conduct, have some right to hope for particular assistance from the great Author of us all’.107 It was inconceivable that God would not value Bute’s virtues as highly as George did; when the earl recovered, George presented his doctors with specially struck gold medals of himself to mark his appreciation of their care.