Revolusi Prancis (Belloc)/Bab 3/Robespierre

ROBESPIERRE

No character in the Revolution needs for its comprehension a wider reading and a greater knowledge of the national character than Robespierre’s.

Upon no character does the comprehension of the period more depend, and none (for reasons I will give in a moment) has been more misunderstood, not only in the popular legend but in the weighed decisions of competent historians.

So true is this that even time, which (in company with scholarship) usually redresses such errors, has not yet permitted modern authors to give a true picture of the man.

The reason of so conspicuous a failure in the domain of history is this: that side by side with the real Robespierre there existed in the minds of all his contemporaries save those who actually came across him in the functions of government, a legendary Robespierre—a Robespierre popularly imagined; and that this imaginary Robespierre, while it (or he) has proved odious to posterity, seemed, while he lived, a fascinating portrait to the man himself, and therefore he accepted it. For Robespierre, though just, lacked humility.

The problem is an exceedingly subtle as well as an exceedingly difficult one. The historian, as he reads his authorities, has perpetually to distinguish between what is strong and what is weak evidence, and to recall himself, as he reads, to reality by a recollection of what Robespierre himself was. If he does not do so he falls at once into the legend; so powerful is that legend in the numbers that supported it, and so strongly did Robespierre himself support it by his own attitude. The legendary Robespierre may be described in a very few lines.

Conceive a man sincerely convinced of the purest democratic theory, a man who cared for nothing else but the realisation of that theory, and who had never sacrificed his pursuit of its realisation in the State to any personal advantage whatsoever. This man, trusted by the people and at last idolised by them, becomes more and more powerful. He enters the governing body (the Committee of Public Safety), he is the master both within and without that body, and uses his mastery for establishing an ideal democracy which shall recognise the existence of God and repose upon civic virtue; and to establish this ideal he has recourse to terror. He finds that human defections from his ideal are increasingly numerous: he punishes them by death. The slaughter grows to be enormous; the best of Democrats are involved in it; at last it can be tolerated no longer, his immediate subordinates revolt against him in the Committee, he is outlawed, fails to raise a popular rebellion in his favour in Paris, is executed, and his system of terror falls to the ground.

This picture, though purely legendary in tone, contains not only much truth, but truth of precisely that sort which conspires to make credible what is false in the whole.

Robespierre was sincerely attached to the conception of an ideal democracy; he was incorruptible in the pursuit of it—and to be a politician and incorruptible amounts to something like what the Church calls heroic virtue in a man. He did enter the Committee of Public Safety; he did support the Terror, and when he was overthrown the Terror did come to an end. Where, then, does the legend differ from the truth?

In these capital points, which change it altogether: that Robespierre was not the chief influence in the Committee of Public Safety, i.e. the all powerful executive of the Republic; that he did not desire the Terror, that he did not use it, that he even grew disgusted with it, and that, in general, he was never the man who governed France.

It need hardly be pointed out how such a truth destroys such a legend. The whole nature of the twelve months between the summer of 1793 and the summer of 1794 must vary according as we regard them as Robespierrean or no: and they were not Robespierrean.

What were they then, and why has the error that Robespierre was then master, arisen?

Those months, which may be roughly called the months of the Terror, were, as we shall see later in this book, months of martial law; and the Terror was simply martial law in action—a method of enforcing the military defence of the country and of punishing all those who interfered with it or were supposed by the Committee to interfere with it.

No one man in the Committee was the author of this system, but the one most determined to use it and the one who had most occasion to use it, was undoubtedly the military organiser, Carnot. Side by side with him one man, such as Barrère, supported it because it kept up the Committee of Public Safety which gave him all his political position. Another, such as Saint-Just, supported it because he believed that the winning of the war (in which he took an active part) would secure democracy everywhere and for ever. Another, such as Jean Bon, supported it from the old sectarian bitterness of the Huguenot. But of all men in the Committee, Robespierre supported the Terror least, and was most suspected by his colleagues—and increasingly suspected as time went on—of desiring to interfere with the martial system of the Terror and to modify it.

Why, then, was Robespierre popularly identified with the Terror, and why, when he was executed, did the Terror cease?

Robespierre was identified with the Terror because he was identified with the popular clamour of the time, with the extreme democratic feeling of the time, and its extreme fear of a reaction. Robespierre being the popular idol, had become also the symbol of a popular frenzy which was supposed to be ruling the country. But that frenzy was not ruling the country. What was ruling the country was the Committee of Public Safety, in which Carnot’s was the chief brain. Robespierre was indeed the idol of the populace; he was in no way the agent of their power or of any power.

Why, when he fell, did the Terror cease if he were not its author? Because the Terror was acting under a strain; it was with the utmost difficulty that this absolute, intolerant and intolerable martial system could be continued when once the fear of invasion was removed. For some weeks before Robespierre fell the victories had begun to render it unnecessary. When the Committee saw to it that Robespierre should be outlawed by the Parliament, they knocked away, without knowing it, the keystone of their own policy; it was his popular position which made their policy possible. When he was destroyed they suddenly found that the Terror could no longer be maintained. Men had borne with it because of Robespierre, falsely imagining that Robespierre had desired it. Robespierre gone, men would not bear with it any more.

Now, finally, if Robespierre himself had always felt opposed to the system of the Terror, why did he not take the lead in the popular reaction against it?

He had his opportunity given him by Danton in December 1793—seven months before his own catastrophe. The Committee determined to put Danton out of the way because Danton, in appealing for mercy, was weakening the martial power of their government. Robespierre might have saved Danton: he preferred to let him be sacrificed. The reason was that Robespierre wrongly believed popularity to lie upon the side of the Terror and against Danton; he was in no way a leader (save in rhetoric and in rhetoric directed towards what men already desired), and his own great weakness or vice was the love of popular acclaim.

Later on, in the summer of 1794, when he actually began to move against the Terror, he only did so privately. He so misread men that he still believed the Terror to be popular, and dared not lose his popular name. A man by nature as sincere as crystal, he was tempted to insincerity in this major thing, during the last months of his life, and he yielded completely to the temptation. For the sake of his memory it was deplorable, and deplorable also for history. His weakness has been the cause of an historical error as grave as any that can be discovered in modern letters, and at the same time has wholly maligned him to posterity.

A factor in Robespierre’s great public position which is often forgotten is the great effect of his speeches. That men should still debate, after so vast a change in taste, whether those speeches were eloquent or no, is a sufficient proof of their effect. He spoke in an ordered and a reasoned manner, which bored the fine spirits of the earlier Parliaments, but well suited the violent convictions of the later Revolution. His phraseology, his point of view, just jumped with that of his audience. He could express what they felt, and express it in terms which they knew to be exact, and which they believed to be grand. For his manner was never excessive, and those excessive men who heard him in an excessive mood, were proud to know that their violence could be expressed with so much scholarship and moderated skill.

By birth he was of the smaller gentry, though poor. It is an indication of his character that he had thought of taking Orders, and that in early youth literary vanity had affected him. He has left no monument; but from the intensity of his faith and from his practice of it, his name, though it will hardly increase, will certainly endure.