‘CONINGSBY’ was published in the year 1844. The main purpose of its writer was to vindicate the just claims of the Tory party to be the popular political confederation of the country; a purpose which he had, more or less, pursued from a very early period of life. The occasion was favourable to the attempt. The youthful mind of England had just recovered from the inebriation of the great Conservative triumph of 1841, and was beginning to inquire what, after all, they had conquered to preserve. It was opportune, therefore, to show that Toryism was not a phrase, but a fact; and that our political institutions were the embodiment of our popular necessities. This the writer endeavoured to do without prejudice, and to treat of events and characters of which he had some personal experience, not altogether without the impartiality of the future.
It was not originally the intention of the writer to adopt the form of fiction as the instrument to scatter his suggestions, but, after reflection, he resolved to avail himself of a method which, in the temper of the times, offered the best chance of influencing opinion.
In considering the Tory scheme, the author recognised in the CHURCH the most powerful agent in the previous development of England, and the most efficient means of that renovation of the national spirit at which he aimed. The Church is a sacred corporation for the promulgation and maintenance in Europe of certain Asian principles, which, although local in their birth, are of divine origin, and of universal and eternal application.
In asserting the paramount character of the ecclesiastical polity and the majesty of the theocratic principle, it became necessary to ascend to the origin of the Christian Church, and to meet in a spirit worthy of a critical and comparatively enlightened age, the position of the descendants of that race who were the founders of Christianity. The modern Jews had long laboured under the odium and stigma of mediaeval malevolence. In the dark ages, when history was unknown, the passions of societies, undisturbed by traditionary experience, were strong, and their convictions, unmitigated by criticism, were necessarily fanatical. The Jews were looked upon in the middle ages as an accursed race, the enemies of God and man, the especial foes of Christianity. No one in those days paused to reflect that Christianity was founded by the Jews; that its Divine Author, in his human capacity, was a descendant of King David; that his doctrines avowedly were the completion, not the change, of Judaism; that the Apostles and the Evangelists, whose names men daily invoked, and whose volumes they embraced with reverence, were all Jews; that the infallible throne of Rome itself was established by a Jew; and that a Jew was the founder of the Christian Churches of Asia.
The European nations, relatively speaking, were then only recently converted to a belief in Moses and in Christ; and, as it were, still ashamed of the wild deities whom they had deserted, they thought they atoned for their past idolatry by wreaking their vengeance on a race to whom, and to whom alone, they were indebted for the Gospel they adored.
In vindicating the sovereign right of the Church of Christ to be the perpetual regenerator of man, the writer thought the time had arrived when some attempt should be made to do justice to the race which had founded Christianity.
The writer has developed in another work (‘Tancred’) the views respecting the great house of Israel which he first intimated in ‘Coningsby.’ No one has attempted to refute them, nor is refutation possible; since all he has done is to examine certain facts in the truth of which all agree, and to draw from them irresistible conclusions which prejudice for a moment may shrink from, but which reason cannot refuse to admit.
D. GROSVENOR GATE: May 1894.
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