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every question of empire was subordinate. They had rather domineer in a parish of atheists than rule over a Christian world. Their temporal ambition was wholly subservient to their proselytizing spirit, in which they were not exceeded by Mahomet himself. They who have made but superficial studies in the natural history of the human mind have been taught to look on religious opinions as the only cause of enthusiastic zeal and sectarian propagation. But there is no doctrine whatever, on which men can warm, that is not capable of the very same effect. The social nature of man impels him to propagate his principles, as much as physical impulses urge him to propagate his kind. The passions give zeal and vehemence. The understanding bestows design and system. The whole man moves under the discipline of his opinions. Religion is among the most powerful causes of enthusiasm. When any thing concerning it becomes an object of much meditation, it cannot be indifferent to the mind. They who do not love religion, hate it. The rebels to God perfectly abhor the Author of their being. They hate Him “with all their heart, with all their mind, with all their soul, and with all their strength.” He never presents . Himself to their thoughts, but to menace and alarm them. They cannot strike the Sun out of heaven, but they are able to raise a smouldering smoke that obscures him from their own eyes. Not being able to revenge themselves on God, they have a delight in vicariously defacing, degrading, torturing, and tearing in pieces, His image in man. Let no one judge of them by what he has conceived of them when they were not incorporated and had no lead. They were then only passengers in a common vehicle. They were then carried along with the general motion of religion in the community, and, without being aware of it, partook of its influence. In that situation, at worst, their nature was left free to counteract their principles. They despaired of giving any very general currency to their opinions. They considered them as a reserved privilege for the chosen few. But when the possibility of dominion, lead, and propagation presented itself, and that the ambition, which before had so often made them hypocrites, might rather gain than lose by a daring avowal of their sentiments, then the nature of this infernal spirit, which has “evil for its good,” appeared in its full perfection. Nothing indeed but the possession of some power can with any certainty discover what at the bottom is the true character of any man. Without reading the speeches of Vergniaux, Français of Nantz, Isnard, and some others of that sort, it would not be easy to conceive the passion, rancour, and malice of their tongues and hearts. They worked themselves up to a perfect frenzy against religion and all its professors. They tore the reputation of the clergy to pieces by their infuriated declamations and invectives, before they lacerated their bodies by their massacres. This fanatical atheism left out, we omit the principal feature in the French Revolution, and a principal consideration with regard to the effects to be expected from a peace with it. The other sort of men were the politicians. To them, who had little or not at all reflected on the subject, religion was in itself no object of love or hatred. They disbelieved it, and that was all. Neutral with regard to that object, they took the side which in the present state of things might best answer their purposes. They soon found that they could not do without the philosophers; and the philosophers soon made them sensible that the destruction of religion was to supply them with means of conquest, first at home, and then abroad. The philosophers were the active internal agitators, and supplied the spirit and principles: the second gave the practical direction. Sometimes the one predominated in the composition, sometimes the other. The only difference between them was in the necessity of concealing the general design for a time, and in their dealing with foreign nations; the fanatics going straight forward and openly, the politicians by the surer mode of zigzag. In the course of events this, among other causes, produced fierce and bloody contentions between them. But at the bottom they thoroughly agreed in all the objects of ambition and irreligion, and substantially in all the means of promoting these ends.-Letters on a Regicide Peace.
HOW TO DEAL WITH JACOBIN FRANCE.
MUCH controversy there has been in Parliament, and not a little amongst us out of doors, about the instrumental means of this nation towards the maintenance of her dignity and the assertion of her rights. On the most elaborate and correct detail of facts, the result seems to be, that at no time has the wealth and power of Great Britain been so considerable as it is at this very perilous moment. We have a vast interest to preserve, and we possess great means of preserving it: but it is to be remembered that the artificer may be encumbered by his tools, and that resources may be among impediments. If wealth is the obedient and laborious slave of virtue and of public honour, then wealth is in its place, and has its use: but if this order is changed, and honour is to be sacrificed to the conservation of riches, riches, which have neither eyes nor hands, nor anything truly vital in them, cannot long survive the being of their vivifying powers, their legitimate masters, and their potent protectors. If we command our wealth, we shall be rich and free: if our wealth commands us, we are poor indeed. We are bought by the enemy with the treasure from our own coffers. Too great a sense of the value of a subordinate interest may be the very source of its danger, as well as the certain ruin of interests of a superior order. Often has a man lost his all because he would not submit to hazard all in defending it. A display of our wealth before robbers is not the way to restrain their boldness, or to lessen their rapacity. This display is made, I know, to persuade the people of England that thereby we shall awe the enemy, and improve the terms of our capitulation: it is made, not that we should fight with more animation, but that we should supplicate with better hopes. We are mistaken. We have an enemy to deal with who never regarded our contest as a measuring and weighing of purses. He is the Gaul that puts his sword into the scale.” He is more tempted with our wealth as booty than terrified with it as power. But let us be rich or poor, let us be either in what proportion we may, nature is false or this is true, that where the essential public force (of which money is but a part) is in any degree upon a par in a conflict between nations, that State which is resolved to hazard its existence rather than to abandon its object must have an infinite advantage over that which is resolved to yield rather than to carry its resistance beyond a certain point. Humanly speaking, that people which bounds its efforts only with its being must give the law to that nation which will not push its opposition beyond its convenience.— Letters on a Regicide Peace.
DESOLATION OF THE CARNATIC.
THE great fortunes made in India, in the beginnings of conquest, naturally excited an emulation in all the parts, and
5 Alluding to Brennus, the leader of the Gauls, who in the year B. C. 390 overthrew the Romans terribly in the battle at the Allia, and captured their city, all but the Capitol, which was a strong fortress. IIe then laid siege to the Capitol, and, after a siege of six months, agreed to withdraw on the payment of a thousand pounds of gold by the Romans. It is said that, while they were weighing out the gold, he cast his sword into the other scale, and exacted the weight of that in addition.
through the whole succession, of the Company’s service. But in the Company it gave rise to other sentiments. They did not find the new channels of acquisition flow with equal riches to them. On the contrary, the high flood-tide of private emolument was generally in the lowest ebb of their affairs. They began also to fear that the fortune of war might take away what the fortune of war had given. Wars were accordingly discouraged by repeated injunctions and menaces; and, that the servants might not be bribed into them by the native princes, they were strictly forbidden to take any money whatsoever from their hands. But vehement passion is ingenious in resources. The Company’s servants were not only stimulated, but better instructed, by the prohibition. They soon fell upon a contrivance which answered their purposes far better than the methods which were forbidden ; though in this also they violated an ancient, but they thought an abrogated, order. They reversed their proceedings. Instead of receiving presents, they made loans. Instead of carrying on wars in their own name, they contrived an authority, at once irresistible and irresponsible, in whose name they might ravage at pleasure ; and, being thus freed from all restraint, they indulged themselves in the most extravagant speculations of plunder. The cabal of creditors who have been the object of the late bountiful grant from his Majesty's Ministers, in order to possess themselves, under the name of creditors and assignees, of every country in India as fast as it should be conquered, inspired into the mind of the Nabob of Arcot (then a dependent on the Company of the humblest order) a scheme of the most wild and desperate ambition that I believe ever was admitted into the thoughts of a man so situated. First, they persuaded him to consider himself as a principal member in the political system of Europe. In the next place, they held out to him, and he readily imbibed, the idea of the general empire of Hindostan. As a preliminary to this undertaking, they prevailed on him to propose a tripartite division of that vast country: one part to the Company; another to the Mahrattas; and the third to himself. To himself he reserved all the southern part of the great peninsula, comprehended under the general name of the Decan. On this scheme of their servants, the Company was to appear in the Carnatic in no other light than as a contractor for the provision of armies, and the hire of mercenaries for his use and under his direction. This disposition was to be secured by the Nabob's putting himself under the guarantee of France, and, by the means of that rival nation, preventing the English for ever from assuming an equality, much less a superiority, in the Carnatic. In pursuance of this treasonable project, (treason
able on the part of the English,) they extinguished the Company as a sovereign power in that part of India; they withdrew the Company’s garrisons out of all the forts and strong-holds of the Carnatic ; they declined to receive the ambassadors from foreign Courts, and remitted them to the Nabob of Arcot; they fell upon, and totally destroyed, the oldest ally of the Company, the King of Tanjore, and plundered the country to the amount of near five millions sterling; one after another, in the Nabob's name, but with English force, they brought into a misérable servitude all the princes and great independent nobility of a vast country. In proportion to these treasons and violences, which ruined the people, the fund of the Nabob's debt grew and flourished. Among the victims to this magnificent plan of universal plunder, worthy of the heroic avarice of the projectors, you have all heard (and he has made himself to be well remembered) of an Indian chief called Hyder Ali Khan. This man possessed the western, as the Company under the name of the Nabob of Arcot does the eastern, division of the Carnatic. It was among the leading measures in the design of this cabal, (according to their own emphatic language,) to eactirpate this Hyder Ali. They declared the Nabob of Arcot to be his sovereign, and himself to be a rebel, and publicly invested their instrument with the sovereignty of the kingdom of Mysore. But their victim was not of the passive kind. They were soon obliged to conclude a treaty of peace and close alliance with this rebel, at the gates of Madras. Both before and since that treaty, every principle of policy pointed out this power as a natural alliance ; and on his part it was courted by every sort of amicable office. But the cabinet council of English creditors would not suffer their Nabob of Arcot to sign the treaty, nor even to give to a prince, at least his equal, the ordinary titles of respect and courtesy. From that time forward, a continued plot was carried on within the divan, black and white, of the nabob of Arcot, for the destruction of Hyder Ali. As to the outward members of the double, or rather treble, government of Madras, which had signed the treaty, they were always prevented by some overruling influence (which they do not describe, but which cannot be misunderstood) from performing what justice and interest combined so evidently to enforce. When at length Hyder Ali found that he had to do with men who either would sign no conventio, or whom no treaty and no signature could bind, and who were the determined enemies of human intercourse itself, he decreed to make the country possessed by these incorrigible and predestinated criminals a memorable example to mankind. He resolved, in the gloomy