The Works of the Right Honourable Edmund Burke, Vol. 05 (of 12). Edmund Burke

have tolerated. He writes with great force and vivacity; but the language, like everything else in his country, has undergone a revolution. The translator thought it best to be as literal as possible, conceiving such a translation would perhaps be the most fit to convey the author's peculiar mode of thinking. In this way the translator has no credit for style, but he makes it up in fidelity. Indeed, the facts and observations are so much more important than the style, that no apology is wanted for producing them in any intelligible manner.

      APPENDIX

      [The Address of M. Brissot to his Constituents being now almost forgotten, it has been thought right to add, as an Appendix, that part of it to which Mr. Burke points our particular attention and upon which he so forcibly comments in his Preface.]

      Three sorts of anarchy have ruined our affairs in Belgium.

      The anarchy of the administration of Pache, which has completely disorganized the supply of our armies; which by that disorganization reduced the army of Dumouriez to stop in the middle of its conquests; which struck it motionless through the months of November and December; which hindered it from joining Beurnonville and Custine, and from forcing the Prussians and Austrians to repass the Rhine, and afterwards from putting themselves in a condition to invade Holland sooner than they did.

      To this state of ministerial anarchy it is necessary to join that other anarchy which disorganized the troops, and occasioned their habits of pillage; and lastly, that anarchy which created the revolutionary power, and forced the union to France of the countries we had invaded, before things were ripe for such a measure.

      Who could, however, doubt the frightful evils that were occasioned in our armies by that doctrine of anarchy which, under the shadow of equality of right, would establish equality of fact? This is universal equality, the scourge of society, as the other is the support of society: an anarchical doctrine which would level all things, talents and ignorance, virtues and vices, places, usages, and services; a doctrine which begot that fatal project of organizing the army, presented by Dubois de Crancé, to which it will be indebted for a complete disorganization.

      Mark the date of the presentation of the system of this equality of fact, entire equality. It had been projected and decreed even at the very opening of the Dutch campaign. If any project could encourage the want of discipline in the soldiers, any scheme could disgust and banish good officers, and throw all things into confusion at the moment when order alone could give victory, it is this project, in truth, so stubbornly defended by the anarchists, and transplanted into their ordinary tactic.

      How could they expect that there should exist any discipline, any subordination, when even in the camp they permit motions, censures, and denunciations of officers and of generals? Does not such a disorder destroy all the respect that is due to superiors, and all the mutual confidence without which success cannot be hoped for? For the spirit of distrust makes the soldier suspicious, and intimidates the general. The first discerns treason in every danger; the second, always placed between the necessity of conquest and the image of the scaffold, dares not raise himself to bold conception, and those heights of courage which electrify an army and insure victory. Turenne, in our time, would have carried his head to the scaffold; for he was sometimes beat: but the reason why he more frequently conquered was, that his discipline was severe; it was, that his soldiers, confiding in his talents, never muttered discontent instead of fighting. Without reciprocal confidence between the soldier and the general, there can be no army, no victory, especially in a free government.

      Is it not to the same system of anarchy, of equalization, and want of subordination, which has been recommended in some clubs and defended even in the Convention, that we owe the pillages, the murders, the enormities of all kinds, which it was difficult for the officers to put a stop to, from the general spirit of insubordination,—excesses which have rendered the French name odious to the Belgians? Again, is it not to this system of anarchy, and of robbery, that we are indebted for the revolutionary power, which has so justly aggravated the hatred of the Belgians against France?

      What did enlightened republicans think before the 10th of August, men who wished for liberty, not only for their own country, but for all Europe? They believed that they could generally establish it by exciting the governed against the governors, in letting the people see the facility and the advantages of such insurrections.

      But how can the people be led to that point? By the example of good government established among us; by the example of order; by the care of spreading nothing but moral ideas among them: to respect their properties and their rights; to respect their prejudices, even when we combat them: by disinterestedness in defending the people; by a zeal to extend the spirit of liberty amongst them.

      This system was at first followed.7 Excellent pamphlets from the pen of Condorcet prepared the people for liberty; the 10th of August, the republican decrees, the battle of Valmy, the retreat of the Prussians, the victory of Jemappes, all spoke in favor of France: all was rapidly destroyed by the revolutionary power. Without doubt, good intentions made the majority of the Assembly adopt it; they would plant the tree of liberty in a foreign soil, under the shade of a people already free. To the eyes of the people of Belgium it seemed but the mask of a new foreign tyranny. This opinion was erroneous; I will suppose it so for a moment; but still this opinion of Belgium deserved to be considered. In general, we have always considered our own opinions and our own intentions rather than the people whose cause we defend. We have given those people a will: that is to say, we have more than ever alienated them from liberty.

      How could the Belgic people believe themselves free, since we exercise for them, and over them, the rights of sovereignty,—when, without consulting them, we suppress, all in a mass, their ancient usages, their abuses, their prejudices, those classes of society which without doubt are contrary to the spirit of liberty, but the utility of whose destruction was not as yet proved to them? How could they believe themselves free and sovereign, when we made them take such an oath as we thought fit, as a test to give them the right of voting? How could they believe themselves free, when openly despising their religious worship, which religious worship that superstitious people valued beyond their liberty, beyond even their life; when we proscribed their priests; when we banished them from their assemblies, where they were in the practice of seeing them govern; when we seized their revenues, their domains, and riches, to the profit of the nation; when we carried to the very censer those hands which they regarded as profane? Doubtless these operations were founded on principles; but those principles ought to have had the consent of the Belgians, before they were carried into practice; otherwise they necessarily became our most cruel enemies.

      Arrived ourselves at the last bounds of liberty and equality, trampling under our feet all human superstitions, (after, however, a four years' war with them,) we attempt all at once to raise to the same eminence men, strangers even to the first elementary principles of liberty, and plunged for fifteen hundred years in ignorance and superstition; we wished to force men to see, when a thick cataract covered their eyes, even before we had removed that cataract; we would force men to see, whose dulness of character had raised a mist before their eyes, and before that character was altered.8

      Do you believe that the doctrine which now prevails in France would have found many partisans among us in 1789? No: a revolution in ideas and in prejudices is not made with that rapidity; it moves gradually; it does not escalade.

      Philosophy does not inspire by violence, nor by seduction; nor is it the sword that begets love of liberty.

      Joseph the Second also borrowed the language of philosophy, when he wished to suppress the monks in Belgium, and to seize upon their revenues. There was seen on him a mask only of philosophy, covering the hideous countenance of a greedy despot; and the people ran to arms. Nothing better than another kind of despotism has been seen in the revolutionary power.

      We have seen in the commissioners of the National Convention nothing but proconsuls working the mine of Belgium for the profit of the French nation, seeking to conquer it for the sovereign of Paris,—either to aggrandize his empire, or to share the burdens of the debts, and furnish a rich prize to the robbers who domineered in France.

      Do you believe the Belgians have ever been the dupes

7

The most seditious libels upon all governments, in order to excite insurrection in Spain, Holland, and other countries,—TRANSLATOR.

8

It may not be amiss, once for all, to remark on the style of all the philosophical politicians of France. Without any distinction in their several sects and parties, they agree in treating all nations who will not conform their government, laws, manners, and religion to the new French fashion, as an herd of slaves. They consider the content with which men live under those governments as stupidity, and all attachment to religion as the effect of the grossest ignorance.

The people of the Netherlands, by their Constitution, are as much entitled to be called free as any nation upon earth. The Austrian government (until some wild attempts the Emperor Joseph made on the French principle, but which have been since abandoned by the court of Vienna) has been remarkably mild. No people were more at their ease than the Flemish subjects, particularly the lower classes. It is curious to hear this great oculist talk of couching the cataract by which the Netherlands were blinded, and hindered from seeing in its proper colors the beautiful vision of the French republic, which he has himself painted with so masterly an hand. That people must needs be dull, blind, and brutalized by fifteen hundred years of superstition, (the time elapsed since the introduction of Christianity amongst them,) who could prefer their former state to the present state of France! The reader will remark, that the only difference between Brissot and his adversaries is in the mode of bringing other nations into the pale of the French republic. They would abolish the order and classes of society, and all religion, at a stroke: Brissot would have just the same thing done, but with more address and management.—TRANSLATOR.