The Diplomatists of Europe

by M. Capefigue

Charles Maurice de Talleyrand-Périgord was born at Paris in the year 1754; his maternal grandmother was the clever and witty Princess des Ursins, that eminent person who directed the councils of Philip V. of Spain, as her friend Madame de Maintenon governed the mind of Louis XIV. M. de Talleyrand, being the youngest of the family, was intended for holy orders, according to the custom of the nobility, who devoted themselves to the profession of arms, to the church, or the manor; an active life was necessary to men of family. There had always been a high prelate of the house of Talleyrand, and this ecclesiastical dignity was intended for the young Abbé of Périgord, who was accordingly sent at the age of fourteen to the seminary of Saint-Sulpice. One ought to have heard Talleyrand himself, in his hours of gaiety and unreserve, recount the pranks and first love-affair of the young abbé; his scaling the walls, his visits to the roof of the house,—all of them things little suitable to the serious profession for which he was intended by his family. I think that in reading his Memoirs in the year 1827-28, at which time he was out of favour, he made some concessions to the little philosophers of the eighteenth century, who surrounded him under the Restoration.

His ecclesiastical studies were limited; he occupied himself but little with theology, but already very much with business. The situation of general agent for the clergy was given him by the custom of his family, which was a very lucrative appointment, for he might be considered as the chargé d'affaires of that great body, and he exhibited great method and remarkable judgment in the skilful application of the revenues of the church, which amounted to above one hundred and thirty-six millions of livres. The clergy met in a chapter every year, and the Abbé de Talleyrand gave an account of their revenues, of the steps he had taken, and the duties he had performed with regard to the court; his reports are remarkably exact, with a clearness of style that is very uncommon.

At the age of five-and-thirty, after having attained the majority required by the Church, he was raised to the bishopric of Autun,—a fine appointment, which would afterwards lead to the archbishopric of Rheims and a cardinal's hat. The revenue of the see amounted to 60,000 francs, a magnificent situation for a young bishop, but such was the custom of the nobility; nevertheless, the bent of his inclinations led him to belong to the philosophical society, and the followers of the English school, which began to appear upon the horizon in 1789; among these were Mirabeau, Cabanis, Lally-Tollendal, and Mounier, in fact all the men who were dreaming of a reform in France. People said wittily that M. de Talleyrand, bishop of Autun, with his prebend and his bishopric, looked upon himself as an abuse. At this time people were animated with a glorious passion for suppressing themselves; and when one recollects that the proposal to abolish the titles of nobility was made by De Montmorency, De Montesquiou, La Rochefoucauld, De Talleyrand, and Clermont-Tonnerre, those illustrious elders of the French nobility, one must honestly confess that an incomprehensible spirit of vertigo had taken possession of the French society. There was in this something so insane, so eccentric, that I imagine the ancient nobility must have been led by an interested motive towards the suppression of titles: during the last three centuries so many patents of nobility had been conferred, that the really illustrious families were no longer distinguished: there were too many titled plebeians. Now, if all titles were abolished by a decree, all this nobility of a modern date would be entirely suppressed, for it depended solely upon royal grants and letters patent written according to the caprice of the sovereign; whilst those who bore a historical name, as the Rochefoucaulds, the Montmorencys, and the Montesquious, had no need of deeds to prove their genealogy; it was part of the soil.

The Abbé de Talleyrand was in possession of his rich bishopric of Autun when the States-General were convened, and he was appointed deputy of the clergy of his diocese to the Constituent Assembly, so remarkable from its adventurous spirit, the boldness of its conceptions, and its total want of connexion, and absence of all kind of unity or method, either moral or political. The Constituent Assembly was a great chaos, where the opinions of men of talent clashed with each other, where all sorts of extravagances were proposed in the executive government, and all the ideas most fitted to overturn the monarchy and the society of France were encouraged; Rousseau's social contract was applied to a people already old in its customs and civilisation.

The Bishop of Autun shewed himself the most zealous protector of all these innovations; he proposed the abolition of titles, and vehemently advocated the civil constitution of the clergy; he also introduced into the public system of education all the ideas of false and mischievous philosophy which the eighteenth century had diffused in human minds. Along with the Marquis of Condorcet, and Cabanis, he was one of the adepts, and of the friends of Mirabeau, whom that statesman and popular orator used to employ for the furtherance of the interests of his intellectual dictatorship. They were accustomed to meet in the evening at Mirabeau's house, to prepare the projects which would resound the next day from the tribune of the assembly. Without being very well educated, the Bishop of Autun was gifted with an extremely fluent style, and a mode of expression remarkable for its clearness, and its elegant precision: the ancient high nobility certainly always possessed great natural talents; they had but little information, and yet they were eminently gifted with the power of expressing what they wished to say.

The solemn festival of the confederation took place at this period, a singular proceeding of which the spirit has been greatly misrepresented: it was theatrical, for such is always necessary in France. In the Champ de Mars an altar was erected, surmounted by tricoloured flags, upon a scaffolding fifty feet high, ornamented with ribands, also of the national colours. Then came M. de Lafayette, at that time a very handsome man, with his courteous and somewhat hypocritical countenance beaming with smiles, mounted upon his snow-white, slender, prancing steed, and wearing the uniform of the National Guard with long skirts and a three-cornered hat on his head, as it was the fashion at the time of the American War. He was then trying on his royal dignity. Around him crowded the deputations from the Departments with their flags; there were many drunken people, as it was natural there should be, and others tired with having wheeled earth from the Champ de Mars; and there was a plentiful exchange of kisses and embraces, according to the system so approved by Lamourette. At the foot of the altar of which I have spoken appeared M. de Talleyrand, bishop of Autun, dressed in his pontifical habits, his mitre on his head, a crosier in his hand, and with manners as elegant, as much refinement, and as studiously dignified a demeanour, as he afterwards discovered when carrying his crutch stick into the assembly of the corps diplomatique: kneeling beside him was the Abbé Louis (afterwards Minister of Finance) one of the curates, in his alb and surplice.

The mass was celebrated with due solemnity by the Bishop of Autun; but there is a tradition which, for the honour and character of Talleyrand, we will believe to be unfounded, that when Mirabeau passed beside the altar the officiating pontiff addressed to him some expressions of mockery and irreligion, which must have weighed heavily upon his conscience on his death-bed. There are, unfortunately, seasons of youth and evil passions, when people give way to anti-Christian ideas, and at that time a degree of impiety was the fashion. Was it not then considered good taste to ridicule the holy and noble ceremonies of the Catholic religion? Talleyrand took a part in all the anti-religious proceedings of the Constituent Assembly upon the situation of the clergy in France, and he was commissioned to apply the civil constitution to his diocese, but the powerful opposition of his clergy did not permit him to accomplish his purpose, for the greater part of the parish priests refused to take the oath. He was present at the consecration of the first constitutional bishops, and, if this devoted conduct was considered deserving of praise by the assembly, it was regarded in a very different light elsewhere, and drew upon him the excommunication of the holy see. Pope Pius VI. published a bull against the Bishop of Autun, in which he declared him out of the pale of the Church, for having become an adherent of the civil constitution of the clergy. This step needs no explanation, such a constitution being in its very essence subversive of all Catholic faith. It was a work of the ultra-Jansenist party, and so thoroughly overstepped all the established rules, that it allowed the Jews and Protestants belonging to various districts and corporations to participate in the election of the Catholic clergy. A bishop or a schoolmaster was appointed in the same manner that a deputy was elected for the National Assembly, for the whole electoral body discharged their duties in the same manner. An absurd principle of equality had levelled every thing; the people appointed the mayors, the bishops, the parish priests, the deputies, and the municipal officers. It was disorder in equality; the levelling principle had trampled down society.

Talleyrand was the intimate friend of Mirabeau, or, to speak with more precision, the great tribune made a tool of him. They had lived together, and together had prepared their works for the Assembly. The popular orator had just been attacked by the mortal disease which carried him off in so rapid and mysterious a manner, and the Bishop of Autun was present when his friend breathed his last. It was not as a ghostly comforter affording him the consolations of his ministry, it was not as a Catholic bishop pointing to a world beyond the grave when those eloquent lips were about to be sealed in death; M. de Talleyrand sat by the bedside of the dying man as the depository of his last thoughts and of his political labours, which led to the destruction of the monarchy. Mirabeau had committed to writing a work upon the equal division of inheritance among the different members of a family, and on the right of making testamentary dispositions, it being the object of the Revolutionists to overturn civil rights as they had already destroyed political ones, because it was well known they were intimately connected. The Bishop of Autun undertook to read the discourse of Mirabeau in the name of his friend at the National Assembly, and excited the most lively enthusiasm while repeating the last words of the orator whose career was now at an end. The life of Mirabeau had been, in some respects, the reaction of a mind filled with strong passions against the persecutions he had endured as a son from the hand of a severe and inflexible father, and his discourse upon limiting the right of making a will and on the equal division of inheritance affords the most certain proof of it. The gift of eloquence was held in the most enthusiastic estimation by the Constituent Assembly, it resolved the greatest part of its business into brilliant oratorical theories, resting upon the ideas of demolition, which were the offspring of the eighteenth century, and as Talleyrand had some difficulty in ascending the tribune, he played but a secondary part at that time. He excited attention principally by his management of business and by his assiduous attendance on committees; it does not appear that he had attained, even at this period, to the reputation of taciturn ability enjoyed by the Abbé Siéyès, and I seldom meet with his name in important and brilliant discussions.

When the Constituent Assembly had concluded their work, Talleyrand quitted France for England. M. de Chauvelin was ambassador there from the unfortunate Louis XVI., and the Bishop of Autun received a commission, of which the object was to draw the two governments of France and England into a nearer resemblance to each other, by establishing a system of two legislative chambers exactly upon the model of the English houses of parliament. There was already some idea of a revolution like that of 1688, and Talleyrand might serve as an agent for the attempt, for there was a good understanding between him and M. de Chauvelin, and a still better between him and the clubs of England. But opinions travelled too fast to allow proper consideration being given to the due balance of power, and the sovereignty of the people had given rise to the scheme of a single chamber. Diplomatic business now went on in a singular manner; instead of the clever and prudent system, which since the commencement of the reign of Louis XVI. had secured so many advantages to France, so many favourable treaties, so many important annexations of territory, the diplomatic corps now amused themselves in encouraging the propaganda and spreading every where the spirit of Jacobinism. M. de Talleyrand had some interviews with the principal leaders of the Whigs, and his intimacy with Earl Grey began from this date. Shortly after this, being concerned in the intrigues of Danton, he returned to Paris on the 11th of August, and he always took pleasure in saying that his not having perished on the 2d of September was owing to the efforts of that singularly energetic man, as well as his having been able to obtain a passport for England.

As the course of events was progressing towards war, and that the trial of Louis XVI. was considered by the Tories as a total subversion of every thing, Talleyrand received an order to quit Great Britain in virtue of the alien act, and was only allowed twenty-four hours to make his arrangements. In the year 1793 people were in the midst of revolutionary excitements; he, therefore, did not return to France, but embarked for the United States, the country that was then pointed out as a model, a pattern government, which the republican party in the Legislative Assembly always cited as the most perfect that political ideas could conceive, and which M. de la Fayette never ceased to extol. At that time two schools prevailed, the American system and the revolution of 1688, both of which have been since renewed and perpetuated both in men and events.