V
The assumption of the imperial title was an epoch in the struggle which had for some time been going on between the two statesmen who contributed the most, first, to raise the power of Napoleon, and finally to overthrow it. Talleyrand and Fouché are these two statesmen; and they may be taken as the representatives of the classes whose adhesion marked Bonaparte’s force, and whose defection marked his decline. The one, a great nobleman, an enlightened member of the Constituent Assembly, a liberal, such as the fashion, the theories, and the abuses of the old régime had created him. The other a plebeian and conventionalist of the mountain, a democrat and regicide by circumstances, position, and the fury of the time. From the 18th Brumaire they both attached themselves to the first consul’s fortunes. Cool, unprejudiced, without hatred, without partialities, each, notwithstanding, had the feelings of his caste; and, in moderating the passion and influencing the views of Napoleon, the one never forgot that he was born in the aristocracy, the other that he was the offspring of the people.
Fouché, then, was for employing the republican forms, and entrusting authority exclusively to what may be called new men. Talleyrand was rather for returning to the fashions of a monarchy, ridiculed, to use his own expression, the “parvenus” who had never walked on a “parquet,”47 and endeavoured to introduce into the employment of the State the aspirants whose principles were liberal, but whose names were ancient and historical.
The Empire which was the natural consequence of the tendency which Talleyrand had favoured and Fouché opposed, nevertheless united and wanted these two politicians; for while it sanctioned the advantages and titles of the old nobility, it established on a firm and equal basis a new nobility, and brought both to a central point, under the rule of a man of genius.
Fouché, once the Empire decided upon, renounced all further attempts to limit Napoleon’s will, and only sought to regain his favour.
Talleyrand, conceiving that all the hopes of the enlightened men of his youth who had sought to obtain a constitutional monarchy were at that moment visionary, abandoned them for a new order of things, which, while it pressed upon the energy and intellect of the individual Frenchman, gave a concentrated expression to the energy and intellect of the French nation, and made it ready to accept a glorious tyranny without enthusiasm, but without dissatisfaction. Nor was the French nation wholly wrong.
A great deluge had swept just recently over all that previous centuries had established; society was still on a narrow and shaking plank which required widening, strengthening, but, above all, fixing over the still turbulent and agitated waters. Everything of ancient manners, of those habits of thought, without which no community of men can march long or steadily together, was gone. No received notions on essential subjects anywhere existed; and a nation which has no such notions cannot have that sort of public morality which is, to the position and respectability of a state, what private morality is to the respectability and position of an individual. The first essential to a community is order, for under order received notions establish themselves. Order combined with liberty is the highest degree of order. But order without liberty is preferable to disorder and license. Now, Napoleon’s internal government, with all its faults, was the personification of order, as that of the convention had been of disorder; and what was the consequence? a spirit of freedom grew up amidst the despotism of the latter, as a submission to tyranny had been engendered under the wild violence of the former. The phrase, that Bonaparte “refaisait le lit des Bourbons,”48 was a criticism on his own policy, but it might be an eulogium on that of his followers.