THE FAMILY COMPACT.
W hat was the nature and origin of this powerful organization—this informally-constituted league, the name whereof has been familiar to the ears of Upper Canadians during the whole, or nearly the whole, of the present century; which is referred to in nearly all books dealing with the political and social life of this Province before the Union of 1841; which for forty years regulated the public policy of the colony, and ruled with an iron hand over the liberties of the inhabitants?
Immediately after the ratification of the Treaty of Paris, in 1763, whereby Canada was ceded by France to Great Britain, it became necessary for the British Government to appoint a considerable number of officials to fill the public offices in the country so ceded. It did not suit the policy of the conquerors to leave much power in the hands of the conquered. The introduction of the English language and laws was moreover a practical disqualification for most of the native inhabitants of the colony, and the new officials were nearly all sent over from England. Some of the principal personages among them were men of probity and brains. Others, though possessed of a full share of brains, had but a younger brother's portion of the other commodity. The underlings, generally speaking, had but a slender allowance of either. They were for the most part appointed on the recommendation of various supporters of the Government of the day, who were thus able to provide for a number of their needy relatives and dependants—a matter of vastly greater importance in their eyes than the proper administration of the affairs of a distant and newly-acquired colony. The Conquest thus proved a boon to many servile hangers-on of public men in Great Britain, and scores of the waifs and strays of British aristocracy began to turn their eyes towards Canada as a possible resource in the last emergency. It was said to be a cold and comfortless land, but it was surely preferable to the Fleet Prison or the Marshalsea, with the alternative of starvation or enlistment in the army. Many of these pimps and panders to the whims or the passions of those in high station found their way to Quebec and Montreal, and were provided for at the public expense by being installed in places of greater or less emolument.[45]
When Upper Canada was set apart as a separate Province, in 1791, the field of operations was considerably extended. Indeed, the Upper Province soon came to be regarded with special favour by intending aspirants to office, as it was in all respects an English colony; whereas Lower Canada, in spite of all attempts to Anglicize it, remained much more French than English. Lower Canada, indeed, remained in some respects more French than any other part of the world, not even excepting France itself, for in that country the Great Revolution had swept away many effete institutions which were still retained in all their decrepitude among the Frenchmen of the New World. Now, the French Canadians, though most of the avenues to power and office were closed to them, composed a vast majority of the population. They did not take kindly to the British colonists, and declined to fraternize with them. The latter could bear this isolation, as they were comforted by the spoils of office, but their lives were rendered much less agreeable than they would have been in a colony where no such disturbing elements were known. Upper Canada was precisely such a colony. No part of Britain was more British in sentiment. In no part of the world would an expatriated Englishman find himself more entirely in harmony with his environment, from a purely patriotic point of view. What wonder, then, that Upper Canada was regarded by place-hunting emigrants from England with wistful eyes? What wonder that an appointment to a public office in Upper Canada should have been regarded by such persons as a thing greatly to be coveted? Such aspirants were regarded with but little favour by Governor Simcoe. His great object was to launch the Province successfully on its career, and to lay the foundations of good government. He brought with him his own staff, selected by himself with a single eye to their fitness for the positions which they were respectively intended to fill. During his day there was little or no favouritism in public appointments, and but little, if anything, to find fault with in the conduct of the administration. His demission of office was almost immediately followed by a relaxation of discipline, and by a looseness in the management of the public business. As the years passed by, the Province became the resort of numerous office-seekers from beyond sea—half-pay officers and scions of good English, Scotch and Irish families, who sought to better their fortunes by expatriation. As they were, generally speaking, men of some education, and of manners more polished than were ordinarily found among the colonists, they naturally assimilated, and were drawn towards each other. They likewise coalesced, to some extent, with a few United Empire Loyalist families of exclusive pretensions, in whose veins the blood was supposed to possess an exceptionally cerulean tint. Several persons who had rapidly gained wealth by trade and speculation, and who had thereby acquired influence in the community, were also admitted. In an inconceivably short space of time this union of several influential cliques was followed by important results. They acquired a strength and influence which, in the then primitive state of the colony, carried all before them. They wormed themselves into all the more important offices, directed the Councils of the Sovereign's representative, and, in a word, became the power behind the Throne. In the early years of their domination they organized their forces with much tact and judgment, and did not develop their plans until they had been carefully matured. They may be said to have practically absorbed the Executive and Legislative Councils, as those bodies were entirely made up of persons either selected from among them or entirely subservient to their influence. No man, whatever his abilities, could hope to succeed in any profession or calling in Upper Canada if he dared to declare himself in opposition to them. A few made the attempt, and failed most signally.
Such was the Family Compact. "For a long time," says Lord Durham,[46] writing in 1838, "this body of men, receiving at times accessions to its members, possessed almost all the highest public offices, by means of which, and of its influence in the Executive Council, it wielded all the powers of Government; it maintained influence in the Legislature by means of its predominance in the Legislative Council; and it disposed of the large number of petty posts which are in the patronage of the Government all over the Province. Successive Governors, as they came in their turn, are said to have either submitted quietly to its influence, or, after a short and unavailing struggle, to have yielded to this well-organized party the conduct of affairs. The bench, the magistracy, the high offices of the Episcopal Church, and a great part of the legal profession, are filled by the adherents of this party: by grant or purchase they have acquired nearly the whole of the waste lands of the Province; they are all-powerful in the chartered banks, and, till lately, shared among themselves almost exclusively all offices of trust and profit."
The influences which produced the Family Compact were not confined to Upper Canada. In the Lower Province, as well as in Nova Scotia and New Brunswick, similar causes led to similar results, and the term "Family Compact" has at one time or another been a familiar one in all the British North American colonies. But in none of them did the organization attain to such a plenitude of power as in this Province, and in none of them did it wield the sceptre of authority with so thorough an indifference to the principles of right and wrong. Its name is a rather indefinite, but not inapt characterization. Lord Durham refers to the term "Family Compact," as being not much more appropriate than party designations usually are; "inasmuch as," he writes, "there is, in truth, very little of family connexion among the persons thus united.[47]" "Much" is a saving clause, but if his Lordship had thought it worth his while to enquire minutely into the relations subsisting between the members of this body, he would have found that there had been a good many intermarriages between them, and that the pecuniary interests which bound them together had been welded by the most powerful of social bonds.[48] The designation "Family Compact," however, did not owe its origin to any combination of North American colonists, but was borrowed from the diplomatic history of Europe. By the treaty signed at Paris on the 15th of August, 1761, by representatives on behalf of France and Spain, the contracting parties agreed to guarantee each other's territories, to provide mutual succours by sea and land, and to consider the enemy of either as the enemy of both. This treaty, being contracted between the two branches of the House of Bourbon, is known to history as the Family Compact Treaty, and the name was adopted in the Canadas, as well as in the Maritime Provinces, to designate the combination which enjoyed a monopoly of power and place in the community, and among the members whereof there seemed to be a perfect, if unexpressed, understanding, that they were to make common cause against any and all persons who might attempt to diminish or destroy their influence.
The members of the Family Compact, with very few exceptions, were members of the Church of England, which, owing to the before-mentioned provisions in the Constitutional Act, they regarded as the State Church of Upper Canada, established by law, and entitled to the special veneration of the inhabitants. They accounted all persons as members of the Church of England who were not actual members of some other religious body, and in enumerating the people for statistical purposes they sometimes even went so far as to include the infant children of Dissenters as Episcopalians. They sought to defend the alleged establishment of a State Church in Canada by arguments which it is astonishing to think that men of education and intelligence should ever have stooped to employ. "There should be in every Christian country an established religion," said Dr. Strachan, in his evidence before the Select Committee on Grievances, in 1835, "otherwise it is not a Christian but an infidel country."[49] According to their theory, one of the principal ends of the Government of Upper Canada was the propagation of religious truth as set forth in the doctrines of the Church of England. True, the arguments on the subject were not so well understood then as now. Mr. Gladstone's little volume on "The State in its Relations with the Church," and Macaulay's answer thereto in the Edinburgh Review, had not then been published. But some of the most conclusive arguments adduced by Macaulay were as old as the world itself; and even Mr. Gladstone, in all his youthful exuberance, did not venture to take so preposterous a stand as was assumed by the upholders of a State Church in this Province. Their bigotry and intolerance were utterly out of keeping with the times in which they lived, and were better suited to the days of Archbishop Laud or Sir Robert Filmer. Of that heaven-born charity which suffereth long, and is kind; which vaunteth not itself, and is not puffed up; which seeketh not her own, and is not easily provoked; which thinketh no evil; which rejoiceth not in iniquity, but rejoiceth in the truth; which beareth all things, believeth all things, endureth all things—of the spirit which impels to such a state of mind as this, we find few traces in the lives and writings of the upholders of State-Churchism in Upper Canada in those days. We find, on the contrary, much unkindness, much vaunting of themselves, much selfish conceit, much seeking, not only of their own, but of that which of right belonged to their neighbours. The champions of ecclesiastical monopoly were easily provoked to anger, and to thinking and speaking all manner of evil of those who differed from them as to the distribution of the Clergy Reserves. Roman Catholicism they contemplated with a certain amount of toleration, as the Roman Catholic hierarchy yielded the Government an unwavering support in return for the freedom and privileges which they enjoyed. But their toleration was not broad enough to cover any other form of religious belief. Dissent, in all its multiform phases, they looked upon with mingled abhorrence and contempt—as a thing to be shunned and tabooed by all right-minded persons. Dissenting ministers of religion were regarded as "low fellows," whom it was no sin to persecute, and, if possible, drive out of the country. Comparatively few of the latter were permitted to solemnize matrimony during the first forty years of the Province's history. By the statute 38 George III., chapter 4, passed in 1798, the privilege of doing so was accorded to ministers of "The Church of Scotland, or Lutherans or Calvinists;" but it was hedged about with cumbrous restrictions which must have been felt as humiliating and unnecessary. No person was to be regarded as a minister under the Act until he had appeared before the Justices of the Peace in Quarter Sessions, and had produced satisfactory credentials of his ordination. He was also compelled to take the oath of allegiance. Even after complying with all formalities, his functions were restricted to cases where one or both of the parties to be joined together belonged to his own religious society. Ministers of other denominations, including those of the Methodist body, which was the most numerous religious community in the Province, were not allowed the privilege of solemnizing marriage rites till the year 1831. The ignominous disqualification was removed by the statute 11 George IV., chapter 36, which was passed in 1830, but which did not receive the royal assent until the following year. A similar measure had repeatedly been passed by the Assembly in former sessions, but had as often been rejected by the Upper House. Before the law was finally and equitably settled as above mentioned, several ministers of religion had been tried and banished from the Province for having ventured to solemnize matrimony without legal authority. It is said that in one case where a minister was tried on a charge of this kind, the accused protested against his sentence, alleging that the Chief Justice, who presided at the trial, had himself sanctioned the performance of the ceremony. The Chief Justice, being called upon to descend from the judgment seat and give evidence as to this fact, declined to do so; but he afterwards procured a pardon for the prisoner.[50]
The Compact always contained within its ranks a few persons of more than average ability. Some of them doubtless believed that the course pursued by their organization was for the advantage of the colony, though, reasoning by the light of present knowledge, it is difficult to comprehend how men of even moderate perspicacity and judgment could have brought themselves to such a conclusion. It was, however, inevitable that persons of such narrow and contracted views—persons to whom self and pelf were the mainsprings of life—should degenerate, mentally as well as morally. The persons composing the second generation were, with very few exceptions, striking illustrations of the doctrine of the descent of man. Their sires had been men of energy and force of character. They themselves were—to borrow a phrase from the acting drama—the mere walking gentlemen of the colony. The sires had originated a bold and determined policy, and had from first to last pursued it with consistent vigour. The sons had neither brains to conceive nor discretion to carry out the conceptions of others. The sires had been persons whom it had been possible for the commonalty to respect. The sons were persons whom it was impossible not to despise. Surely a more superlatively commonplace and contemptible race of human beings has seldom been seen on the earth than four-fifths of the second generation of this bastard aristocracy of Upper Canada. It bore no resemblance to any other aristocracy whereof history has preserved any record. The old Roman commonalty, while they groaned beneath the iron heel of tyranny, were one and all conscious of a secret pride in their imperial oppressors. For the Roman aristocracy was an aristocracy of nature. The Roman patricians made foreign rulers to crouch and tremble at the name of Rome. Their triumphs were the triumphs of the nation. Caius of Corioli, Furius Camillus, Titus Capitolinus, were names the mere utterance of which stirred the Roman blood like the blast of a trumpet. For many a long year after one haughty dictator had slept his last sleep beneath the walls of Præneste, and after another had taken his final plunge beneath the yellow Tiber or from the Tarpeian rock, their exploits furnished themes for tale and song around the Roman camp-fires. These puissant representatives of the dominant class had shown little sympathy for the plebeians, upon whom they had looked down from a lofty height, and towards whom they had ever borne themselves with haughtiness and disdain. But their pride was a something to be tolerated by Romans of every degree, for they had achieved much glory for the Roman name. In the words of one who has interpreted the sentiment of those times with rare felicity, Rome could bear the pride of him of whom herself was proud. The old French noblesse, again, were not devoid of redeeming qualities. Their galling yoke would not have been borne from reign to reign, and through century after century, even by such seeming reconcilables as constituted the bulk of the French populace during the ante-Revolutionary period, if they had all been like the wicked St. Evrémonde of Mr. Dickens's tragic story. As a class, they had a subtle French grace about them which rendered their most grievous exactions less hard to bear than were the exactions of their eastern neighbours. They were an unmistakable haute noblesse, ever polished and dignified. Some of them, like Philippe Egalité, had the cunning, when the time of trial arrived, to bend to the popular storm, and even to affect a zeal for citizenship. Comparatively few of them were at once blasé and brainless. It may be doubted if a single one of them combined—as did many of the rank and file of the second generation of the Family Compact of Upper Canada—the pretensions of an aristocrat with the sentiments of a boor and the intellectual development of a child. Yet further. The feeling of veneration with which the English commonalty have for centuries regarded the House of Lords is easy enough to understand. That feeling seems to be rapidly passing away, if, indeed, it has not already departed. But it would not have endured from the time of the Plantagenets to the time of Queen Victoria if it had not had some substantial foundation to rest upon. The House of Lords has always contained a number of men of high integrity and ability. Take it for all and all, it is probably the most just-minded and intellectual aristocratic assembly the world has ever seen. This may not be very high praise, but it may at least be taken for what it is worth. Its individual members are seldom brought sufficiently near to the lower order of the commonalty to enable the latter to detect their weaknesses. Their wealth, prestige and social position give them a vast influence, while at the same time their legislative powers are held in check by the direct representatives of the people. Most of these conditions were directly reversed in Upper Canada, where the members of the dominant faction were brought into the closest relations with the people generally, insomuch that their many deficiencies could not be concealed. Such wealth as they had they were too often known to have obtained at the expense of the rest of the community. The Lower House formed no efficacious check upon them, for they either managed to return a sufficient number of their tools to control the vote in that body, or else they rendered the Assembly's operations of no avail by means of their influence in the Legislative Council. They had none of the graceful suavity of the Lower Canadian seigneurs. Nor could they boast of the superiority derived from a liberal education. Many of them—even including some of those who held high public offices—were so illiterate that they were unable to write a simple business letter without committing errors of orthography of which any one but Artemus Ward or Jeames de la Pluche might well feel ashamed.