[pg.274] Added to this was his keen instinct for reality, which led him to scorn such whipped-up creeds as Robespierre's Supreme Being and that amazing hybrid, Theophilanthropy, offspring of the Goddess of Reason and La Réveillière-Lépeaux. Having watched their manufacture, rise and fall, he felt the more regard for the faith of his youth, which satisfied one of the most imperious needs of his nature, a craving for certainty. Witness this crushing retort to M. Mathieu: "What is your Theophilanthropy? Oh, don't talk to me of a religion which only takes me for this life, without telling me whence I come or whither I go." Of course, this does not prove the reality of Napoleon's religion; but it shows that he was not devoid of the religious instinct.
The victory of Marengo enabled Bonaparte to proceed with his plans for an accommodation with the Vatican; and he informed one of the Lombard bishops that he desired to open friendly relations with Pope Pius VII., who was then about to make his entry into Rome. There he received the protection of the First Consul, and soon recovered his sovereignty over his States, excepting the Legations.
The negotiations between Paris and the Vatican were transacted chiefly by a very able priest, Bernier by name, who had gained the First Consul's confidence during the pacification of Brittany, and now urged on the envoys of Rome the need of deferring to all that was reasonable in the French demands. The negotiators for the Vatican were Cardinals Consalvi and Caprara, and Monseigneur Spina—able ecclesiastics, who were fitted to maintain clerical claims with that mixture of suppleness and firmness which had so often baffled the force and craft of mighty potentates. The first difficulty arose on the question of the resignation of bishops of the Gallican Church: Bonaparte demanded that, whether orthodox or constitutionals, they must resign their sees into the Pope's hands; failing that, they must be deposed by the papal authority. Sweeping as this proposal seemed, Bonaparte claimed that bishops of both sides must resign, [pg.275] in order that a satisfactory selection might be made. Still more imperious was the need that the Church should renounce all claim to her confiscated domains. All classes of the community, so urged Bonaparte, had made immense sacrifices during the Revolution; and now that peasants were settled on these once clerical lands, the foundations of society would be broken up by any attempt to dispossess them.
To both of these proposals the Court of Rome offered a tenacious resistance. The idea of compelling long-persecuted bishops to resign their sees was no less distasteful than the latter proposal, which involved acquiescence in sacrilegious robbery. At least, pleaded Mgr. Spina, let tithes be re-established. To this request the First Consul deigned no reply. None, indeed, was possible except a curt refusal. Few imposts had been so detested as the tithe; and its reimposition would have wounded the peasant class, on which the First Consul based his authority. So long as he had their support he could treat with disdain the scoffs of the philosophers and even the opposition of his officers; but to have wavered on the subject of tithe and of the Church lands might have been fatal even to the victor of Marengo.[[154]]
In fact, the difficulty of effecting any compromise was enormous. In seeking to reconcile the France of Rousseau and Robespierre to the unchanging policy of the Vatican, the "heir to the Revolution" was essaying a harder task than any military enterprise. To slay men has ever been easier than to mould their thoughts anew; and Bonaparte was now striving not only to remould French thought but also to fashion anew the ideas of the Eternal City. He soon perceived that this latter enterprise was more difficult than the former. The Pope and his councillors rejoiced at the signs of his repentance, but required to see the fruits thereof. Instead of first-fruits they received unheard-of demands—the surrender of the three[pg.276] Legations of Bologna, Ferrara, and Romagna, the renunciation of all tithes and Church lands in France, and the acceptance of a compromise with schismatics. What wonder that the replies from Rome were couched in the non possumus terms which form the last refuge of the Vatican. Finding that negotiations made no progress, Bonaparte intrusted Berthier and Murat to pay a visit to Rome and exercise a discreet but burdensome pressure in the form of requisitions for the French troops in the Papal States.
The ratification of peace with Austria gave greater weight to his representations at Rome, and he endeavoured to press on the signature of the Concordat, so as to startle the world by the simultaneous announcement of the pacification of the Continent and of the healing of the great religious schism in France. But the clerical machinery worked too slowly to admit of this projected coup de théâtre. In Bonaparte's proposals of February 25th, 1801, there were several demands already found to be inadmissible at the Vatican;[[155]] and matters came to a deadlock until the Pope invested Spina with larger powers for negotiating at Paris. Consalvi also proceeded to Paris, where he was received in state with other ambassadors at the Tuileries, the sight of a cardinal's robe causing no little sensation. The First Consul granted him a long interview, speaking at first somewhat seriously, but gradually becoming more affable and gracious. Yet as his behaviour softened his demands stiffened; and at the close of the audience he pressed Consalvi to sign a somewhat unfavourable version of the compact within five days, otherwise the negotiations would be at an end and a national religion would be adopted—an enterprise for which the auguries promised complete success. At a later interview he expressed the same resolution in homely phrase: when Consalvi pressed him to take a firm stand against the "constitutional" intruders, he laughingly remarked that he could do no more until he knew how he stood with Rome; for "you[pg.277] know that when one cannot arrange matters with God, one comes to terms with the devil."[[156]]
This dalliance with the "constitutionals" might have been more than an astute ruse, and Consalvi knew it. In framing a national Church the First Consul would have appealed not only to the old Gallican feeling, still strong among the clerics and laity, but also to the potent force of French nationality. The experiment might have been managed so as to offend none but the strictest Catholics, who were less to be feared than the free-thinkers. Consalvi was not far wrong when, writing of the official world at Paris, he said that only Bonaparte really desired a Concordat.
The First Consul's motives in seeking the alliance of Rome have, very naturally, been subjected to searching criticism; and in forcing the Concordat on France, and also on Rome, he was certainly undertaking the most difficult negotiation of his life.[[157]] But his preference for the Roman connection was an act of far-reaching statecraft. He saw that a national Church, unrecognized by Rome, was a mere half-way house between Romanism and Protestantism; and he disliked the latter creed because of its tendency to beget sects and to impair the validity of the general will. He still retained enough of Rousseau's doctrine to desire that the general will should be uniform, provided that it could be controlled by his own will. Such uniformity in the sphere of religion was impossible unless he had the support of the Papacy. Only by a bargain with Rome could he gain the support of a solid ecclesiastical phalanx. Finally, by erecting a French national Church, he would not only have perpetuated schism at home, but would have disqualified himself for acting the part of Charlemagne over central and southern Europe. To re-fashion Europe in a cosmopolitan mould he needed a clerical police that was more than merely French. To achieve those grander designs the successor of Cæsar would need the aid of the[pg.278] successor of Peter; and this aid would be granted only to the restorer of Roman Catholicism in France, never to the perpetuator of schism.
These would seem to be the chief reasons why he braved public opinion in Paris and clung to the Roman connection, bringing forward his plan of a Gallican Church only as a threatening move against the clerical flank. When the Vatican was obdurate he coquetted with the "constitutional" bishops, allowing them every facility for free speech in a council which they held at Paris at the close of June, 1801. He summoned to the Tuileries their president, the famous Grégoire, and showed him signal marks of esteem. "Put not your trust in princes" must soon have been the thought of Grégoire and his colleagues: for a fortnight later Bonaparte carried through his treaty with Rome and shelved alike the congress and the church of the "constitutionals."
It would be tedious to detail all the steps in this complex negotiation, but the final proceedings call for some notice. When the treaty was assuming its final form, Talleyrand, the polite scoffer, the bitter foe of all clerical claims, found it desirable to take the baths at a distant place, and left the threads of the negotiation in the hands of two men who were equally determined to prevent its signature, Maret, Secretary of State, and Hauterive, who afterwards become the official archivist of France. These men determined to submit to Consalvi a draft of the treaty differing widely from that which had been agreed upon; and that, too, when the official announcement had been made that the treaty was to be signed immediately. In the last hours the cardinal found himself confronted with unexpected conditions, many of which he had successfully repelled. Though staggered by this trickery, which compelled him to sign a surrender or to accept an open rupture, Consalvi fought the question over again in a conference that lasted twenty-four hours; he even appeared at the State dinner given on July 14th by the First Consul, who informed him before the other guests that it was a question of "my draft of the treaty or none [pg.279] at all." Nothing baffled the patience and tenacity of the Cardinal; and finally, by the good offices of Joseph Bonaparte, the objectionable demands thrust forward at the eleventh hour were removed or altered.