Klemens von Metternich (1773-1859)
Political Confession of Faith
(1820)
Excerpts from the Original Electronic Text at the web site of the Internet Modern History Sourcebook.
Prince Klemens von Metternich was the chief minister of the Austrian Empire and the leading conservative statesman in European politics from 1815 to 1848. He was the principal architect of the "Concert of Europe," the alliance of great powers that sought to maintain the the pillars of the old regime--monarchy, aristocracy, church, and privilege--against the forces of liberalism and nationalism. As minister of a German-led multi-national empire, Metternich had reason to fear nationalism as much as liberalism (which in any case tended to go hand in hand in the first half of the nineteenth century). Nationalists within the Austrian Empire threatened to establish small autonomous nation-states, thus ripping apart the empire, while German nationalists sought to unite the decentralized German states, thus jeopardizing Austria's status as the major power (along with Prussia) in German affairs. -fl
The Source of the Evil
{1} Man's nature is immutable. The first needs of society are and remain the same, and the differences which they seem to offer find their explanation in the diversity of influences, acting on the different races by natural causes, such as the diversity of climate, barrenness or richness of soil, insular or continental position, &c. &c. These local differences no doubt produce effects which extend far beyond purely physical necessities; they create and determine particular needs in a more elevated sphere; finally, they determine the laws, and exercise an influence even on religions.
{2} It is, on the other hand, with institutions as with everything else. Vague in their origin, they pass through periods of development and perfection, to arrive in time at their decadence; and, conforming to the laws of man's nature, they have, like him, their infancy, their youth, their age of strength and reason, and their age of decay.
{3} Two elements alone remain in all their strength, and never cease to exercise their indestructible influence with equal power. These are the precepts of morality, religious as well as social, and the necessities created by locality. From the time that men attempt to swerve from these bases, to become rebels against these sovereign arbiters of their destinies, society suffers from a malaise which sooner or later will lead to a state of convulsion. The history of every country, in relating the consequences of such errors, contains many pages stained with blood, but we dare to say, without fear of contradiction, one seeks in vain for an epoch when an evil of this nature has extended its ravages over such a vast area as it has done at the present time.
{4} The progress of the human mind has been extremely rapid in the course of the last three centuries. This progress having been accelerated more rapidly than the growth of wisdom (the only counterpoise to passions and to error); a revolution prepared by the false systems, the fatal errors into which many of the most illustrious sovereigns of the last half of the eighteenth century fell, has at last broken out in a country advanced in knowledge, and enervated by pleasure, in a country inhabited by a people whom one can only regard as frivolous, from the facility with which they comprehend and the difficulty they experience in judging calmly.
{5} Having now thrown a rapid glance over the first causes of the present state of society, it is necessary to point out in a more particular manner the evil which threatens to deprive it, at one blow, of the real blessings, the fruits of genuine civilisation, and to disturb it in the midst of its enjoyments. This evil may be described in one word - presumption; the natural effect of the rapid progression of the human mind towards the perfecting of so many things. This it is which at the present day leads so many individuals astray, for it has become an almost universal sentiment....
{6} The causes of the deplorable intensity with which this evil weighs on society appear to us to be of two kinds....
{7} . . . We will place among the first the feebleness and the inertia of Governments. It is sufficient to cast a glance on the course which the Governments followed during the eighteenth century, to be convinced that not one among them was ignorant of the evil or of the crisis towards which the social body was tending….
{8} France had the misfortune to produce the greatest number of these men. It is in her midst that religion and all that she holds sacred, that morality and authority, and all connected with them, have been attacked with a steady and systematic animosity, and it is there that the weapon of ridicule has been used with the most ease and success. Drag through the mud the name of God and the powers instituted by His divine decrees, and the revolution will be prepared! Speak of a social contract, and the revolution is accomplished! The revolution was already completed in the palaces of Kings, in the drawing-rooms and boudoirs of certain cities, while among the great mass of the people it was still only in a state of preparation. The scenes of horror which accompanied the first phases of the French Revolution prevented the rapid propagation of its subversive principles beyond the frontiers of France, and the wars of conquest which succeeded them gave to the public mind a direction little favourable to revolutionary principles. Thus the Jacobin propaganda failed entirely to realise criminal hopes.
{9} Nevertheless the revolutionary seed had penetrated into every country and spread more or less. It was greatly developed under the régime of the military despotism of Bonaparte. His conquests displaced a number of laws, institutions, and customs; broke through bonds sacred among all nations, strong enough to resist time itself; which is more than can be said of certain benefits conferred by these innovators. From these perturbations it followed that the revolutionary spirit could in Germany, Italy, and later on in Spain, easily hide itself under the veil of patriotism…
{10} We are convinced that society can no longer be saved without strong and vigorous resolutions on the part of the Governments still free in their opinions and actions. We are also convinced that this may yet be, if the Governments face the truth, if they free themselves from all illusion, if they join their ranks and take their stand on a line of correct, unambiguous, and frankly announced principles.
{11} By this course the monarchs will fulfil the duties imposed upon them by Him who, by entrusting them with power, has charged them to watch over the maintenance of justice, and the rights of all, to avoid the paths of error, and tread firmly in the way of truth. Placed beyond the passions which agitate society, it is in days of trial chiefly that they are called upon to despoil realities of their false appearances, and to show themselves as they are, fathers invested with the authority belonging by right to the heads of families, to prove that, in days of mourning, they know how to be just, wise, and therefore strong, and that they will not abandon the people whom they ought to govern to be the sport of factions, to error and its consequences, which must involve the loss of society. The moment in which we are putting our thoughts on paper is one of these critical moments. The crisis is great; it will be decisive according to the part we take or do not take....
{12} Union between the monarchs is the basis of the policy which must now be followed to save society from total ruin....
{13} The first principle to be followed by the monarchs, united as they are by the coincidence of their desires and opinions, should be that of maintaining the stability of political institutions against the disorganised excitement which has taken possession of men's minds- the immutability of principles against the madness of their interpretation; and respect for laws actually in force against a desire for their destruction....
{14} Let [the Governments] in these troublous times be more than usually cautious in attempting real ameliorations, not imperatively claimed by the needs of the moment, to the end that good itself may not turn against them - which is the case whenever a Government measure seems to be inspired by fear.
{15} Let them not confound concessions made to parties with the good they ought to do for their people, in modifying, according to their recognised needs, such branches of the administration as require it.
{16} Let them give minute attention to the financial state of their kingdoms, so that their people may enjoy, by the reduction of public burdens, the real, not imaginary, benefits of a state of peace.
{17} Let them be just, but strong; beneficent, but strict.
{18} Let them maintain religious principles in all their purity, and not allow the faith to be attacked and morality interpreted according to the social contract or the visions of foolish sectarians.
{19} Let them suppress Secret Societies, that gangrene of society.
{20} In short, let the great monarchs strengthen their union, and prove to the world that if it exists, it is beneficent, and ensures the political peace of Europe: that it is powerful only for the maintenance of tranquility at a time when so many attacks are directed against it; that the principles which they profess are paternal and protective, menacing only the disturbers of public tranquility....
{21} To every great State determined to survive the storm there still
remain many chances of salvation, and a strong union between the
States on the principles we have announced will overcome the storm
itself.
- - From Prince Klemens von Metternich, Memoirs of Prince Metternich,
1815-1829, ed. Prince Richard Metternich (New York: Howard
Fertig, 1970; photoreprint of a Scribner and Sons 1881 edition),
Vol. 3, pp. 456-463, 469-471, 473-476.