This huge Insurrectionary Movement, which we liken to a breaking out of Tophet and the Abyss, has swept away Royalty, Aristocracy, and a King’s life. The question is, What will it next do; how will it henceforth shape itself? Settle down into a reign of Law and Liberty; according as the habits, persuasions and endeavours of the educated, monied, respectable class prescribe? That is to say: the volcanic lava-flood, bursting up in the manner described, will explode and flow according to Girondin Formula and pre-established rule of Philosophy? If so, for our Girondin friends it will be well.
Meanwhile were not the prophecy rather that as no external force, Royal or other, now remains which could control this Movement, the Movement will follow a course of its own; probably a very original one? Further, that whatsoever man or men can best interpret the inward tendencies it has, and give them voice and activity, will obtain the lead of it? For the rest, that as a thing without order, a thing proceeding from beyond and beneath the region of order, it must work and welter, not as a Regularity but as a Chaos; destructive and self-destructive; always till something that has order arise, strong enough to bind it into subjection again? Which something, we may further conjecture, will not be a Formula, with philosophical propositions and forensic eloquence; but a Reality, probably with a sword in its hand!
As for the Girondin Formula, of a respectable Republic for the Middle Classes, all manner of Aristocracies being now sufficiently demolished, there seems little reason to expect that the business will stop there. Liberty, Equality, Fraternity, these are the words; enunciative and prophetic. Republic for the respectable washed Middle Classes, how can that be the fulfilment thereof? Hunger and nakedness, and nightmare oppression lying heavy on Twenty-five million hearts; this, not the wounded vanities or contradicted philosophies of philosophical Advocates, rich Shopkeepers, rural Noblesse, was the prime mover in the French Revolution; as the like will be in all such Revolutions, in all countries. Feudal Fleur-de-lys had become an insupportably bad marching banner, and needed to be torn and trampled: but Moneybag of Mammon (for that, in these times, is what the respectable Republic for the Middle Classes will signify) is a still worse, while it lasts. Properly, indeed, it is the worst and basest of all banners, and symbols of dominion among men; and indeed is possible only in a time of general Atheism, and Unbelief in any thing save in brute Force and Sensualism; pride of birth, pride of office, any known kind of pride being a degree better than purse-pride. Freedom, Equality, Brotherhood: not in the Moneybag, but far elsewhere, will Sansculottism seek these things.
We say therefore that an Insurrectionary France, loose of control from without, destitute of supreme order from within, will form one of the most tumultuous Activities ever seen on this Earth; such as no Girondin Formula can regulate. An immeasurable force, made up of forces manifold, heterogeneous, compatible and incompatible. In plainer words, this France must needs split into Parties; each of which seeking to make itself good, contradiction, exasperation will arise; and Parties on Parties find that they cannot work together, cannot exist together.
As for the number of Parties, there will, strictly counting, be as many Parties as there are Opinions. According to which rule, in this National Convention itself, to say nothing of France generally, the number of Parties ought to be Seven Hundred and Forty–Nine; for every unit entertains his opinion. But now as every unit has at once an individual nature, or necessity to follow his own road, and a gregarious nature or necessity to see himself travelling by the side of others,—what can there be but dissolutions, precipitations, endless turbulence of attracting and repelling; till once the master-element get evolved, and this wild alchemy arrange itself again?
To the length of Seven Hundred and Forty-nine Parties, however, no Nation was ever yet seen to go. Nor indeed much beyond the length of Two Parties; two at a time;—so invincible is man’s tendency to unite, with all the invincible divisiveness he has! Two Parties, we say, are the usual number at one time: let these two fight it out, all minor shades of party rallying under the shade likest them; when the one has fought down the other, then it, in its turn, may divide, self-destructive; and so the process continue, as far as needful. This is the way of Revolutions, which spring up as the French one has done; when the so-called Bonds of Society snap asunder; and all Laws that are not Laws of Nature become naught and Formulas merely.
But quitting these somewhat abstract considerations, let History note this concrete reality which the streets of Paris exhibit, on Monday the 25th of February 1793. Long before daylight that morning, these streets are noisy and angry. Petitioning enough there has been; a Convention often solicited. It was but yesterday there came a Deputation of Washerwomen with Petition; complaining that not so much as soap could be had; to say nothing of bread, and condiments of bread. The cry of women, round the Salle de Manege, was heard plaintive: “Du pain et du savon, Bread and Soap.” (Moniteur &c. Hist. Parl. xxiv. 332–348.)
And now from six o’clock, this Monday morning, one perceives the Baker’s Queues unusually expanded, angrily agitating themselves. Not the Baker alone, but two Section Commissioners to help him, manage with difficulty the daily distribution of loaves. Soft-spoken assiduous, in the early candle-light, are Baker and Commissioners: and yet the pale chill February sunrise discloses an unpromising scene. Indignant Female Patriots, partly supplied with bread, rush now to the shops, declaring that they will have groceries. Groceries enough: sugar-barrels rolled forth into the street, Patriot Citoyennes weighing it out at a just rate of eleven-pence a pound; likewise coffee-chests, soap-chests, nay cinnamon and cloves-chests, with aquavitae and other forms of alcohol,—at a just rate, which some do not pay; the pale-faced Grocer silently wringing his hands! What help? The distributive Citoyennes are of violent speech and gesture, their long Eumenides’ hair hanging out of curl; nay in their girdles pistols are seen sticking: some, it is even said, have beards,—male Patriots in petticoats and mob-cap. Thus, in the streets of Lombards, in the street of Five–Diamonds, street of Pullies, in most streets of Paris does it effervesce, the livelong day; no Municipality, no Mayor Pache, though he was War–Minister lately, sends military against it, or aught against it but persuasive-eloquence, till seven at night, or later.
On Monday gone five weeks, which was the twenty-first of January, we saw Paris, beheading its King, stand silent, like a petrified City of Enchantment: and now on this Monday it is so noisy, selling sugar! Cities, especially Cities in Revolution, are subject to these alternations; the secret courses of civic business and existence effervescing and efflorescing, in this manner, as a concrete Phenomenon to the eye. Of which Phenomenon, when secret existence becoming public effloresces on the street, the philosophical cause-and-effect is not so easy to find. What, for example, may be the accurate philosophical meaning, and meanings, of this sale of sugar? These things that have become visible in the street of Pullies and over Paris, whence are they, we say; and whither? —
That Pitt has a hand in it, the gold of Pitt: so much, to all reasonable Patriot men, may seem clear. But then, through what agents of Pitt? Varlet, Apostle of Liberty, was discerned again of late, with his pike and his red nightcap. Deputy Marat published in his journal, this very day, complaining of the bitter scarcity, and sufferings of the people, till he seemed to get wroth: ‘If your Rights of Man were anything but a piece of written paper, the plunder of a few shops, and a forestaller or two hung up at the door-lintels, would put an end to such things.’ (Hist. Parl. xxiv. 353–356.) Are not these, say the Girondins, pregnant indications? Pitt has bribed the Anarchists; Marat is the agent of Pitt: hence this sale of sugar. To the Mother Society, again, it is clear that the scarcity is factitious; is the work of Girondins, and such like; a set of men sold partly to Pitt; sold wholly to their own ambitions, and hard-hearted pedantries; who will not fix the grain-prices, but prate pedantically of free-trade; wishing to starve Paris into violence, and embroil it with the Departments: hence this sale of sugar.
And, alas, if to these two notabilities, of a Phenomenon and such Theories of a Phenomenon, we add this third notability, That the French Nation has believed, for several years now, in the possibility, nay certainty and near advent, of a universal Millennium, or reign of Freedom, Equality, Fraternity, wherein man should be the brother of man, and sorrow and sin flee away? Not bread to eat, nor soap to wish with; and the reign of perfect Felicity ready to arrive, due always since the Bastille fell! How did our hearts burn within us, at that Feast of Pikes, when brother flung himself on brother’s bosom; and in sunny jubilee, Twenty-five millions burst forth into sound and cannon-smoke! Bright was our Hope then, as sunlight; red-angry is our Hope grown now, as consuming fire. But, O Heavens, what enchantment is it, or devilish legerdemain, of such effect, that Perfect Felicity, always within arm’s length, could never be laid hold of, but only in her stead Controversy and Scarcity? This set of traitors after that set! Tremble, ye traitors; dread a People which calls itself patient, long-suffering; but which cannot always submit to have its pocket picked, in this way,—of a Millennium!
Yes, Reader, here is a miracle. Out of that putrescent rubbish of Scepticism, Sensualism, Sentimentalism, hollow Machiavelism, such a Faith has verily risen; flaming in the heart of a People. A whole People, awakening as it were to consciousness in deep misery, believes that it is within reach of a Fraternal Heaven-on-Earth. With longing arms, it struggles to embrace the Unspeakable; cannot embrace it, owing to certain causes.—Seldom do we find that a whole People can be said to have any Faith at all; except in things which it can eat and handle. Whensoever it gets any Faith, its history becomes spirit-stirring, note-worthy. But since the time when steel Europe shook itself simultaneously, at the word of Hermit Peter, and rushed towards the Sepulchre where God had lain, there was no universal impulse of Faith that one could note. Since Protestantism went silent, no Luther’s voice, no Zisca’s drum any longer proclaiming that God’s Truth was not the Devil’s Lie; and the last of the Cameronians (Renwick was the name of him; honour to the name of the brave!) sank, shot, on the Castle Hill of Edinburgh, there was no partial impulse of Faith among Nations. Till now, behold, once more this French Nation believes! Herein, we say, in that astonishing Faith of theirs, lies the miracle. It is a Faith undoubtedly of the more prodigious sort, even among Faiths; and will embody itself in prodigies. It is the soul of that world-prodigy named French Revolution; whereat the world still gazes and shudders.
But, for the rest, let no man ask History to explain by cause-and-effect how the business proceeded henceforth. This battle of Mountain and Gironde, and what follows, is the battle of Fanaticisms and Miracles; unsuitable for cause-and-effect. The sound of it, to the mind, is as a hubbub of voices in distraction; little of articulate is to be gathered by long listening and studying; only battle-tumult, shouts of triumph, shrieks of despair. The Mountain has left no Memoirs; the Girondins have left Memoirs, which are too often little other than long-drawn Interjections, of Woe is me and Cursed be ye. So soon as History can philosophically delineate the conflagration of a kindled Fireship, she may try this other task. Here lay the bitumen-stratum, there the brimstone one; so ran the vein of gunpowder, of nitre, terebinth and foul grease: this, were she inquisitive enough, History might partly know. But how they acted and reacted below decks, one fire-stratum playing into the other, by its nature and the art of man, now when all hands ran raging, and the flames lashed high over shrouds and topmast: this let not History attempt.
The Fireship is old France, the old French Form of Life; her creed a Generation of men. Wild are their cries and their ragings there, like spirits tormented in that flame. But, on the whole, are they not gone, O Reader? Their Fireship and they, frightening the world, have sailed away; its flames and its thunders quite away, into the Deep of Time. One thing therefore History will do: pity them all; for it went hard with them all. Not even the seagreen Incorruptible but shall have some pity, some human love, though it takes an effort. And now, so much once thoroughly attained, the rest will become easier. To the eye of equal brotherly pity, innumerable perversions dissipate themselves; exaggerations and execrations fall off, of their own accord. Standing wistfully on the safe shore, we will look, and see, what is of interest to us, what is adapted to us.
Last updated Tuesday, August 25, 2015 at 14:07