Members of the Parliament of Great Britain

"Justice was in all countries originally administered by the priesthood; nor indeed could laws in their first feeble state have either authority or sanction, so as to compel men to relinquish their natural independence, had they not appeared to come down to them enforced by beings of more than human power. The first openings of civility have been everywhere made by religion. Amongst the Romans, the custody and interpretation of the laws continued solely in the college of the pontiffs for above a century."

"In the interval between his campaigns Agricola was employed in the great labours of peace. He knew that the general must be perfected by the legislator; and that the conquest is neither permanent nor honourable, which is only an introduction to tyranny... In short, he subdued the Britons by civilizing them; and made them exchange a savage liberty for a polite and easy subjection. His conduct is the most perfect model for those employed in the unhappy, but sometimes necessary, task of subduing a rude and free people."

"These principles it is necessary strictly to attend to, because they will serve much to explain the whole course both of government and real property, wherever the German nations obtained a settlement; the whole of their government depending for the most part upon two principles in our nature,—ambition, that makes one man desirous, at any hazard or expense, of taking the lead amongst others; and admiration, which makes others equally desirous of following him from the mere pleasure of admiration, and a sort of secondary ambition, one of the most universal passions among men. These two principles, strong both of them in our nature, create a voluntary inequality and dependence."

"The writers against religion, whilst they oppose every system, are wisely careful never to set up any of their own."

""War," says Machiavel, "ought to be the only study of a prince;" and by a prince he means every sort of state, however constituted. "He ought," says this great political doctor, "to consider peace only as a breathing-time, which gives him leisure to contrive, and furnishes ability to execute military plans." A meditation on the conduct of political societies made old Hobbes imagine that war was the state of nature."

"I need not excuse myself to your Lordship, nor, I think, to any honest man, for the zeal I have shown in this cause; for it is an honest zeal, and in a good cause. I have defended natural religion against a confederacy of atheists and divines. I now plead for natural society against politicians, and for natural reason against all three. When the world is in a fitter temper than it is at present to hear truth, or when I shall be more indifferent about its temper, my thoughts may become more public. In the mean time, let them repose in my own bosom, and in the bosoms of such men as are fit to be initiated in the sober mysteries of truth and reason. My antagonists have already done as much as I could desire. Parties in religion and politics make sufficient discoveries concerning each other, to give a sober man a proper caution against them all. The monarchic, and aristocratical, and popular partisans have been jointly laying their axes to the root of all government, and have in their turns proved each other absurd and inconvenient. In vain you tell me that artificial government is good, but that I fall out only with the abuse. The thing! the thing itself is the abuse! Observe, my Lord, I pray you, that grand error upon which all artificial legislative power is founded. It was observed that men had ungovernable passions, which made it necessary to guard against the violence they might offer to each other. They appointed governors over them for this reason! But a worse and more perplexing difficulty arises, how to be defended against the governors? Quis custodiet ipsos custodes? In vain they change from a single person to a few. These few have the passions of the one; and they unite to strengthen themselves, and to secure the gratification of their lawless passions at the expense of the general good. In vain do we fly to the many. The case is worse; their passions are less under the government of reason, they are augmented by the contagion, and defended against all attacks by their multitude."

"There are few with whom I can communicate so freely as with Pope. But Pope cannot bear every truth. He has a timidity which hinders the full exertion of his faculties, almost as effectually as bigotry cramps those of the general herd of mankind. But whoever is a genuine follower of truth keeps his eye steady upon his guide, indifferent whither he is led, provided that she is the leader. And, my Lord, if it may be properly considered, it were infinitely better to remain possessed by the whole legion of vulgar mistakes, than to reject some, and, at the same time, to retain a fondness for others altogether as absurd and irrational. The first has at least a consistency, that makes a man, however erroneously, uniform at least; but the latter way of proceeding is such an inconsistent chimera and jumble of philosophy and vulgar prejudice, that hardly anything more ridiculous can be conceived."

"Kings are ambitious; the nobility haughty; and the populace tumultuous and ungovernable. Each party, however in appearance peaceable, carries on a design upon the others; and it is owing to this, that in all questions, whether concerning foreign or domestic affairs, the whole generally turns more upon some party-matter than upon the nature of the thing itself; whether such a step will diminish or augment the power of the crown, or how far the privileges of the subject are likely to be extended or restricted by it. And these questions are constantly resolved, without any consideration of the merits of the cause, merely as the parties who uphold these jarring interests may chance to prevail; and as they prevail, the balance is overset, now upon one side, now upon the other. The government is, one day, arbitrary power in a single person; another, a juggling confederacy of a few to cheat the prince and enslave the people; and the third, a frantic and unmanageable democracy. The great instrument of all these changes, and what infuses a peculiar venom into all of them, is party. It is of no consequence what the principles of any party, or what their pretensions, are; the spirit which actuates all parties is the same; the spirit of ambition, of self-interest, of oppression, and treachery. This spirit entirely reverses all the principles which a benevolent nature has erected within us; all honesty, all equal justice, and even the ties of natural society, the natural affections. In a word, my Lord, we have all seen, and, if any outward considerations were worthy the lasting concern of a wise man, we have some of us felt, such oppression from party government as no other tyranny can parallel. We behold daily the most important rights, rights upon which all the others depend, we behold these rights determined in the last resort without the least attention even to the appearance or colour of justice; we behold this without emotion, because we have grown up in the constant view of such practices; and we are not surprised to hear a man requested to be a knave and a traitor, with as much indifference as if the most ordinary favour were asked; and we hear this request refused, not because it is a most unjust and unreasonable desire, but that this worthy has already engaged his injustice to another. These and many more points I am far from spreading to their full extent."

"I could show, that the same faction has, in one reign, promoted popular seditions, and, in the next, been a patron of tyranny; I could show, that they have all of them betrayed the public safety at all times, and have very frequently with equal perfidy made a market of their own cause, and their own associates. I could show how vehemently they have contended for names, and how silently they have passed over things of the last importance."

"We scarce ever had a prince, who by fraud, or violence, had not made some infringement on the constitution. We scarce ever had a parliament which knew, when it attempted to set limits to the royal authority, how to set limits to its own. Evils we have had continually calling for reformation, and reformations more grievous than any evils. Our boasted liberty sometimes trodden down, sometimes giddily set up, and ever precariously fluctuating and unsettled; it has only been kept alive by the blasts of continual feuds, wars, and conspiracies."

"A good parson once said, that where mystery begins, religion ends. Cannot I say, as truly at least, of human laws, that where mystery begins, justice ends? It is hard to say whether the doctors of law or divinity have made the greater advances in the lucrative business of mystery. The lawyers, as well as the theologians, have erected another reason besides natural reason; and the result has been, another justice besides natural justice. They have so bewildered the world and themselves in unmeaning forms and ceremonies, and so perplexed the plainest matters with metaphysical jargon, that it carries the highest danger to a man out of that profession, to make the least step without their advice and assistance. Thus,by confining to themselves the knowledge of the foundation of all men's lives and properties, they have reduced all mankind into the most abject and servile dependence. We are tenants at the will of these gentlemen for everything; and a metaphysical quibble is to decide whether the greatest villain breathing shall meet his deserts, or escape with impunity, or whether the best man in the society shall not be reduced to the lowest and most despicable condition it affords. In a word, my Lord, the injustice, delay, puerility, false refinement, and affected mystery of the law are such, that many who live under it come to admire and envy the expedition, simplicity, and equality of arbitrary judgments."

"The most obvious division of society is into rich and poor; and it is no less obvious, that the number of the former bear a great disproportion to those of the latter. The whole business of the poor is to administer to the idleness, folly, and luxury of the rich; and that of the rich, in return, is to find the best methods of confirming the slavery and increasing the burdens of the poor. In a state of nature, it is an invariable law, that a man's acquisitions are in proportion to his labours. In a state of artificial society, it is a law as constant and as invariable, that those who labour most enjoy the fewest things; and that those who labour not at all have the greatest number of enjoyments. A constitution of things this, strange and ridiculous beyond expression! We scarce believe a thing when we are told it, which we actually see before our eyes every day without being in the least surprised."

"The rich in all societies may be thrown into two classes. The first is of those who are powerful as well as rich, and conduct the operations of the vast political machine. The other is of those who employ their riches wholly in the acquisition of pleasure. As to the first sort, their continual care and anxiety, their toilsome days and sleepless nights, are next to proverbial. These circumstances are sufficient almost to level their condition to that of the unhappy majority; but there are other circumstances which place them in a far lower condition. Not only their understandings labour continually, which is the severest labour, but their hearts are torn by the worst, most troublesome, and insatiable of all passions, by avarice, by ambition, by fear and jealousy. No part of the mind has rest. Power gradually extirpates from the mind every humane and gentle virtue. Pity, benevolence, friendship, are things almost unknown in high stations."

"The several species of government vie with each other in the absurdity of their constitutions, and the oppression which they make their subjects endure. Take them under what form you please, they are in effect but a despotism, and they fall, both in effect and appearance too, after a very short period, into that cruel and detestable species of tyranny; which I rather call it, because we have been educated under another form, than that this is of worse consequences to mankind. For the free governments, for the point of their space, and the moment of their duration, have felt more confusion, and committed more flagrant acts of tyranny, than the most perfect despotic governments which we have ever known. Turn your eye next to the labyrinth of the law, and the iniquity conceived in its intricate recesses. Consider the ravages committed in the bowels of all commonwealths by ambition, by avarice, envy, fraud, open injustice, and pretended friendship; vices which could draw little support from a state of nature, but which blossom and flourish in the rankness of political society. Revolve our whole discourse; add to it all those reflections which your own good understanding shall suggest, and make a strenuous effort beyond the reach of vulgar philosophy, to confess that the cause of artificial society is more defenceless even than that of artificial religion; that it is as derogatory from the honour of the Creator, as subversive of human reason, and productive of infinitely more mischief to the human race."

"If pretended revelations have caused wars where they were opposed, and slavery where they were received, the pretended wise inventions of politicians have done the same. But the slavery has been much heavier, the wars far more bloody, and both more universal by many degrees. Show me any mischief produced by the madness or wickedness of theologians, and I will show you an hundred resulting from the ambition and villany of conquerors and statesmen. Show me an absurdity in religion, and I will undertake to show you an hundred for one in political laws and institutions. 'If you say, that natural religion is a sufficient guide without the foreign aid of revelation, on what principle should political laws become necessary? Is not the same reason available in theology and in politics? If the laws of nature are the laws of God, is it consistent with the Divine wisdom to prescribe rules to us, and leave the enforcement of them to the folly of human institutions? Will you follow truth but to a certain point?"

"We are indebted for all our miseries to our distrust of that guide, which Providence thought sufficient for our condition, our own natural reason, which rejecting both in human and Divine things, we have given our necks to the yoke of political and theological slavery. We have renounced the prerogative of man, and it is no wonder that we should be treated like beasts. But our misery is much greater than theirs, as the crime we commit in rejecting the lawful dominion of our reason is greater than any which they can commit. If, after all, you should confess all these things, yet plead the necessity of political institutions, weak and wicked as they are, I can argue with equal, perhaps superior, force, concerning the necessity of artificial religion; and every step you advance in your argument, you add a strength to mine. So that if we are resolved to submit our reason and our liberty to civil usurpation, we have nothing to do but to conform as quietly as we can to the vulgar notions which are connected with this, and take up the theology of the vulgar as well as their politics. But if we think this necessity rather imaginary than real, we should renounce their dreams of society, together with their visions of religion, and vindicate ourselves into perfect liberty."

"You are, my Lord, but just entering into the world; I am going out of it. I have played long enough to be heartily tired of the drama. Whether I have acted my part in it well or ill, posterity will judge with more candour than I, or than the present age, with our present passions, can possibly pretend to. For my part, I quit it without a sigh, and submit to the sovereign order without murmuring. The nearer we approach to the goal of life, the better we begin to understand the true value of our existence, and the real weight of our opinions. We set out much in love with both; but we leave much behind us as we advance. We first throw away the tales along with the rattles of our nurses; those of the priest keep their hold a little longer; those of our governors the longest of all. But the passions which prop these opinions are withdrawn one after another; and the cool light of reason, at the setting of our life, shows us what a false splendour played upon these objects during our more sanguine seasons. Happy, my Lord, if, instructed by my experience, and even by my errors, you come early to make such an estimate of things, as may give freedom and ease to your life. I am happy that such an estimate promises me comfort at my death."

"A definition may be very exact, and yet go but a very little way towards informing us of the nature of the thing defined."

"The first and the simplest emotion which we discover in the human mind is Curiosity."

"The person who grieves, suffers his passion to grow upon him; he indulges it, he loves it; but this never happens in the case of actual pain, which no man ever willingly endured for any considerable time."

"I am convinced that we have a degree of delight, and that no small one, in the real misfortunes and pains of others."

"No passion so effectually robs the mind of all its powers of acting and reasoning as fear."

"When any work seems to have required immense force and labor to affect it, the idea is grand. Stonehenge, neither for disposition nor ornament, has anything admirable; but those huge rude masses of stone, set on end, and piled each on other, turn the mind on the immense force necessary for such a work. Nay, the rudeness of the work increases this cause of grandeur, as it excludes the idea of art and contrivance; for dexterity produces another sort of effect, which is different enough from this."

"A great profusion of things, which are splendid or valuable in themselves, is magnificent. The starry heaven, though it occurs so very frequently to our view, never fails to excite an idea of grandeur. This cannot be owing to the stars themselves, separately considered. The number is certainly the cause. The apparent disorder augments the grandeur, for the appearance of care is highly contrary to our idea of magnificence. Besides, the stars lie in such apparent confusion, as makes it impossible on ordinary occasions to reckon them. This gives them the advantage of a sort of infinity."

"Custom reconciles us to every thing."

"There is a sort of enthusiasm in all projectors, absolutely necessary for their affairs, which makes them proof against the most fatiguing delays, the most mortifying disappointments, the most shocking insults; and what is severer than all, the presumptuous judgments of the ignorant upon their designs."

"I am far from contending in favour of an effeminate indulgence to these people. I know that they are stubborn and intractable for the most part, and that they must be ruled with a rod of iron. I would have them ruled, but not crushed with it. I would have a humanity exercised which is consistent with steadiness. And I think it clear from the whole course of history, that those nations which have behaved with the greatest humanity to their slaves, were always best served, and ran the least hazard from their rebellions. And I am the more convinced of the necessity of these indulgences, as slaves certainly cannot go through so much work as freemen... [O]ne cannot hear without horror of a trade which must depend for it's support upon the annual murder of several thousands of innocent men; and indeed nothing could excuse the slave trade at all, but the necessity we are under of peopling our colonies, and the consideration that the slaves we buy were in the same condition in Africa, either hereditary, or taken in war."

"One may observe, that men of all persuasions confine the word persecution, and all the ill ideas of injustice and violence which belong to it, solely to those severities which are exercised upon themselves, or upon the party they are inclined to favour. Whatever is inflicted upon others, is a just punishment upon obstinate impiety, and not a restraint upon conscientious differences."

"[T]he zealous never fail to draw political inferences from religious tenets, by which they interest the magistrate in the dispute; and then to the heat of a religious fervour is added the fury of a party zeal. All intercourse is cut off between the parties. They lose all knowledge of each other, tho' countrymen and neighbours, and are therefore easily imposed upon with the most absurd stories concerning each other's opinions and practices. They judge of the hatred of the adverse side by their own. Then fear is added to their hatred; and preventive injuries arise from their fear. The remembrance of the past, the dread of the future, the present ill, will join together to urge them forward to the most violent courses. Such is the manner of proceeding of religious parties towards each other."

"In all persuasions the bigots are persecutors; the men of a cool and reasonable piety are favourers of toleration; because the former sort of men not taking the pains to be acquainted with the grounds of their adversaries tenets, conceive them to be so absurd and monstrous, that no man of sense can give into them in good earnest. For which reason they are convinced that some oblique bad motive induces them to pretend to the belief of such doctrines, and to the maintaining of them with obstinacy. This is a very general principle in all religious differences, and it is the corner stone of all persecution."

"Laws, like houses, lean on one another."

"A diversity of opinion upon almost every principle of politics, had indeed drawn a strong line of separation between them and some others. However, they were desirous not to extend the misfortune by unnecessary bitterness; they wished to prevent a difference of opinion on the commonwealth from festering into rancorous and incurable hostility. Accordingly they endeavoured that all past controversies should be forgotten; and that enough for the day should be the evil thereof. There is however a limit at which forbearance ceases to be a virtue. Men may tolerate injuries, whilst they are only personal to themselves. But it is not the first of virtues to bear with moderation the indignities that are offered to our country."

"People must be governed in a manner agreeable to their temper and disposition; and men of free character and spirit must be ruled with, at least, some condescension to this spirit and this character."

"It is reconciled in policy; and politics ought to be adjusted, not to human reasonings, but to human nature; of which the reason is but a part; and by no means the greatest part."

"There is, however, a limit at which forbearance ceases to be a virtue."

"It is a general popular error to suppose the loudest complainers for the publick to be the most anxious for its welfare."

"The wisdom of our ancestors."

"The Crown of Great Britain cannot, in my opinion, be too magnificent. Let us see some great public works set on foot; let it never be said, that the Commons of Great Britain failed in what they owe to the first Crown in the world. Looking up to royalty, I do say, it is the oldest and one of the best parts of our constitution. I wish it should look like royalty; that it should look like a King; like a King of Great Britain."

"Toleration is good for all, or it is good for none."

"I take toleration to be a part of religion. I do not know which I would sacrifice; I would keep them both: it is not necessary that I should sacrifice either."

"Certainly, Gentlemen, it ought to be the happiness and glory of a representative to live in the strictest union, the closest correspondence, and the most unreserved communication with his constituents. Their wishes ought to have great weight with him; their opinions high respect; their business unremitted attention. It is his duty to sacrifice his repose, his pleasure, his satisfactions, to theirs,—and above all, ever, and in all cases, to prefer their interest to his own. But his unbiased opinion, his mature judgment, his enlightened conscience, he ought not to sacrifice to you, to any man, or to any set of men living. These he does not derive from your pleasure,—no, nor from the law and the Constitution. They are a trust from Providence, for the abuse of which he is deeply answerable. Your representative owes you, not his industry only, but his judgment; and he betrays instead of serving you if he sacrifices it to your opinion."

"Parliament is not a congress of ambassadors from different and hostile interests; which interests each must maintain, as an agent and advocate, against other agents and advocates; but parliament is a deliberative assembly of one nation, with one interest, that of the whole; where, not local purposes, not local prejudices ought to guide, but the general good, resulting from the general reason of the whole. You choose a member indeed; but when you have chosen him, he is not a member of Bristol, but he is a member of parliament."

"A conscientious man would be cautious how he dealt in blood."

"Africa, time out of mind, had been in a state of slavery, therefore the inhabitants only changed one species of slavery for another. However, he was sorry to say, that, in changing from African to European slavery, they generally changed much for the worse, which certainly was a matter of reproach somewhere, and deserved serious consideration."

"People crushed by law, have no hopes but from power. If laws are their enemies, they will be enemies to laws; and those who have much to hope and nothing to lose, will always be dangerous."

"It is an advantage to all narrow wisdom and narrow morals that their maxims have a plausible air; and, on a cursory view, appear equal to first principles. They are light and portable. They are as current as copper coin; and about as valuable. They serve equally the first capacities and the lowest; and they are, at least, as useful to the worst men as to the best. Of this stamp is the cant of not man, but measures; a sort of charm by which many people get loose from every honourable engagement."

"Illustrious predecessor."

"The power of discretionary disqualification by one law of Parliament, and the necessity of paying every debt of the Civil List by another law of Parliament, if suffered to pass unnoticed, must establish such a fund of rewards and terrors as will make Parliament the best appendage and support of arbitrary power that ever was invented by the wit of man. This is felt. The quarrel is begun between the Representatives and the People. The Court Faction have at length committed them. In such a strait the wisest may well be perplexed, and the boldest staggered. The circumstances are in a great measure new. We have hardly any land-marks from the wisdom of our ancestors, to guide us. At best we can only follow the spirit of their proceeding in other cases."

"When bad men combine, the good must associate; else they will fall one by one, an unpitied sacrifice in a contemptible struggle. It is not enough in a situation of trust in the commonwealth, that a man means well to his country; it is not enough that in his single person he never did an evil act, but always voted according to his conscience, and even harangued against every design which he apprehended to be prejudicial to the interests of his country. This innoxious and ineffectual character, that seems formed upon a plan of apology and disculpation, falls miserably short of the mark of publick duty. That duty demands and requires, that what is right should not only be made known, but made prevalent; that what is evil should not only be detected, but defeated."

"Of this stamp is the cant of, Not men, but measures."

"So to be patriots as not to forget we are gentlemen."

"Public life is a situation of power and energy; he trespasses against his duty who sleeps upon his watch, as well as he that goes over to the enemy."

"Reflect how you are to govern a people who think they ought to be free, and think they are not. Your scheme yields no revenue; it yields nothing but discontent, disorder, disobedience; and such is the state of America, that after wading up to your eyes in blood, you could only end just where you begun; that is, to tax where no revenue is to be found, to — my voice fails me; my inclination indeed carries me no farther — all is confusion beyond it."

"Falsehood has a perennial spring."

"To tax and to please, no more than to love and to be wise, is not given to men."

"He had no failings which were not owing to a noble cause; to an ardent, generous, perhaps an immoderate passion for fame; a passion which is the instinct of all great souls."

"It is the nature of all greatness not to be exact."

"I have in general no very exalted opinion of the virtue of paper government."

"The concessions of the weak are the concessions of fear."

"Young man, there is America — which at this day serves for little more than to amuse you with stories of savage men and uncouth manners; yet shall, before you taste of death, show itself equal to the whole of that commerce which now attracts the envy of the world."

"When we speak of the commerce with our [American] colonies, fiction lags after truth, invention is unfruitful, and imagination cold and barren."

"A people who are still, as it were, but in the gristle, and not yet hardened into the bone of manhood."

"Through a wise and salutary neglect [of the colonies], a generous nature has been suffered to take her own way to perfection; when I reflect upon these effects, when I see how profitable they have been to us, I feel all the pride of power sink and all presumption in the wisdom of human contrivances melt and die away within me. My vigour relents. I pardon something to the spirit of liberty."

"The use of force alone is but temporary. It may subdue for a moment; but it does not remove the necessity of subduing again: and a nation is not governed, which is perpetually to be conquered."

"Nothing less will content me, than whole America."

"Abstract liberty, like other mere abstractions, is not to be found."

"Religion, always a principle of energy, in this new people, is no way worn out or impaired; and their mode of professing it is also one main cause of this free spirit. The people are Protestants; and of that kind which is the most adverse to all implicit submission of mind and opinion. This is a persuasion not only favourable to liberty, but built upon it."

"[T]he dissenting interests have sprung up in direct opposition to all the ordinary powers of the world; and could justify that opposition only on a strong claim to natural liberty. Their very existence depended on the powerful and unremitted assertion of that claim. All Protestantism, even the most cold and passive, is a sort of dissent. But the religion most prevalent in our Northern Colonies is a refinement on the principle of resistance; it is the dissidence of dissent, and the Protestantism of the Protestant religion. This religion, under a variety of denominations agreeing in nothing but in the communion of the spirit of liberty, is predominant in most of the Northern provinces; where the Church of England, notwithstanding its legal rights, is in reality no more than a sort of private sect, not composing most probably the tenth of the people. The colonists left England when this spirit was high, and in the emigrants was the highest of all; and even that stream of foreigners, which has been constantly flowing into these colonies, has, for the greatest part, been composed of dissenters from the establishments of their several countries, and have brought with them a temper and character far from alien to that of the people with whom they mixed."

"Permit me, Sir, to add another circumstance in our colonies, which contributes no mean part towards the growth and effect of this untractable spirit. I mean their education. In no country perhaps in the world is the law so general a study. The profession itself is numerous and powerful; and in most provinces it takes the lead. The greater number of the deputies sent to the congress were lawyers. But all who read, and most do read, endeavour to obtain some smattering in that science. I have been told by an eminent bookseller, that in no branch of his business, after tracts of popular devotion, were so many books as those on the law exported to the plantations. The colonists have now fallen into the way of printing them for their own use. I hear that they have sold nearly as many of Blackstone's Commentaries in America as in England. General Gage marks out this disposition very particularly in a letter on your table. He states, that all the people in his government are lawyers, or smatterers in law; and that in Boston they have been enabled, by successful chicane, wholly to evade many parts of one of your capital penal constitutions. The smartness of debate will say, that this knowledge ought to teach them more clearly the rights of legislature, their obligations to obedience, and the penalties of rebellion. All this is mighty well. But my honourable and learned friend on the floor, who condescends to mark what I say for animadversion, will disdain that ground. He has heard, as well as I, that when great honours and great emoluments do not win over this knowledge to the service of the state, it is a formidable adversary to government. If the spirit be not tamed and broken by these happy methods, it is stubborn and litigious. Abeunt studia in mores. This study renders men acute, inquisitive, dexterous, prompt in attack, ready in defence, full of resources. In other countries, the people, more simple, and of a less mercurial cast, judge of an ill principle in government only by an actual grievance; here they anticipate the evil, and judge of the pressure of the grievance by the badness of the principle. They augur misgovernment at a distance; and snuff the approach of tyranny in every tainted breeze."

"It looks to me to be narrow and pedantic to apply the ordinary ideas of criminal justice to this great public contest. I do not know the method of drawing up an indictment against a whole people."

"It is not, what a lawyer tells me I may do; but what humanity, reason, and justice, tell me I ought to do."

"The march of the human mind is slow."

"Freedom and not servitude is the cure of anarchy; as religion, and not atheism, is the true remedy for superstition."

"All government — indeed, every human benefit and enjoyment, every virtue and every prudent act — is founded on compromise and barter."

"Slavery they can have anywhere. It is a weed that grows in every soil."

"Deny them this participation of freedom, and you break that sole bond, which originally made, and must still preserve the unity of the empire."

"It is the love of the people; it is their attachment to their government, from the sense of the deep stake they have in such a glorious institution, which gives you both your army and your navy, and infuses into both that liberal obedience, without which your army would be a base rabble, and your navy nothing but rotten timber."

"Magnanimity in politics is not seldom the truest wisdom; and a great empire and little minds go ill together."

"By adverting to the dignity of this high calling our ancestors have turned a savage wilderness into a glorious empire: and have made the most extensive, and the only honorable conquests, not by destroying, but by promoting the wealth, the number, the happiness of the human race."

"Strange incongruities must ever perplex those, who confound the unhappiness of civil dissensions with the crime of treason."

"Liberty, if I understand it at all, is a general principle, and the clear right of all the subjects within the realm, or of none. Partial freedom seems to me a most invidious mode of slavery. But, unfortunately, it is the kind of slavery the most easily admitted in times of civil discord; for parties are but too apt to forget their own future safety in their desire of sacrificing their enemies. People without much difficulty admit the entrance of that injustice of which they are not to be the immediate victims. In times of high proceeding it is never the faction of the predominant power that is in danger: for no tyranny chastises its own instruments. It is the obnoxious and the suspected who want the protection of law; and there is nothing to bridle the partial violence of state factions, but this; “that whenever an act is made for a cessation of law and justice, the whole people should be universally subjected to the same suspension of their franchises.” The alarm of such a proceeding would then be universal. It would operate as a sort of Call of the nation. It would become every man's immediate and instant concern to be made very sensible of the absolute necessity of this total eclipse of liberty. They would more carefully advert to every renewal, and more powerfully resist it. These great determined measures are not commonly so dangerous to freedom. They are marked with too strong lines to slide into use. No plea, nor pretence, of inconvenience or evil example (which must in their nature be daily and ordinary incidents) can be admitted as a reason for such mighty operations. But the true danger is, when liberty is nibbled away, for expedients, and by parts. The Habeas Corpus act supposes, contrary to the genius of most other laws, that the lawful magistrate may see particular men with a malignant eye, and it provides for that identical case. But when men, in particular descriptions, marked out by the magistrate himself, are delivered over by parliament to this possible malignity, it is not the Habeas Corpus that is occasionally suspended, but its spirit that is mistaken, and its principle that is subverted. Indeed nothing is security to any individual but the common interest of all."

"If any ask me what a free Government is, I answer, that, for any practical purpose, it is what the people think so, — and that they, and not I, are the natural, lawful, and competent judges of this matter."

"In effect, to follow, not to force the public inclination; to give a direction, a form, a technical dress, and a specific sanction, to the general sense of the community, is the true end of legislature."

"Civil freedom, gentlemen, is not, as many have endeavoured to persuade you, a thing that lies hid in the depth of abstruse science. It is a blessing and a benefit, not an abstract speculation; and all the just reasoning that can bo upon it, is of so coarse a texture, as perfectly to suit the ordinary capacities of those who are to enjoy, and of those who are to defend it. Far from any resemblance to those propositions in geometry and metaphysics, which admit no medium, but must be true or false in all their latitude; social and civil freedom, like all other things in common life, are variously mixed and modified, enjoyed in very different degrees, and shaped into an infinite diversity of forms, according to the temper and circumstances of every community. The extreme of liberty (which is its abstract perfection, but its real fault) obtains no where, nor ought to obtain any where. Because extremes, as we all know, in every point which relates either to our duties or satisfactions in life, are destructive both to virtue and enjoyment. Liberty too must be limited in order to be possessed. The degree of restraint it is impossible in any case to settle precisely. But it ought to be the constant aim of every wise public counsel, to find out by cautious experiments, and rational, cool endeavours, with how little, not how much of this restraint, the community can subsist. For liberty is a good to be improved, and not an evil to be lessened. It is not only a private blessing of the first order, but the vital spring and energy of the state itself, which has just so much life and vigour as there is liberty in it. But whether liberty be advantageous or not, (for I know it is a fashion to decry the very principle,) none will dispute that peace is a blessing; and peace must in the course of human affairs be frequently bought by some indulgence and toleration at least to liberty. For as the sabbath (though of divine institution) was made for man, not man for the sabbath, government, which can claim no higher origin or authority, in its exercise at least, ought to conform to the exigencies of the time, and the temper and character of the people, with whom it is concerned; and not always to attempt violently to bend the people to their theories of subjection. The bulk of mankind on their part are not excessively curious concerning any theories, whilst they are really happy; and one sure symptom of an ill-conducted state, is the propensity of the people to resort to them."

"I hope there are none of you, corrupted with the doctrine taught by wicked men for the worst purposes, and received by the malignant credulity of envy and ignorance, which is, that the men who act upon the public stage are all alike; all equally corrupt; all influenced by no other views than the sordid lure of salary and pension. The thing, I know by experience to be false. Never expecting to find perfection in men, and not looking for divine attributes in created beings, in my commerce with my contemporaries, I have found much human virtue. I have seen not a little public spirit; a real subordination of interest to duty; and a decent and regulated sensibility to honest fame and reputation. The age unquestionably produces (whether in a greater or less number than former times, I know not) daring profligates and insidious hypocrites. What then? Am I not to avail myself of whatever good is to be found in the world, because of the mixture of evil that will always be in it? The smallness of the quantity in currency only heightens the value. They, who raise suspicions on the good on account of the behaviour of ill men, are of the party of the latter."

"A conscientious person would rather doubt his own judgment, than condenm his species. He would say, I have observed without attention, or judged upon erroneous maxims; I trusted to profession, when I ought to have attended to conduct. Such a man will grow wise, not malignant, by his acquaintance with the world. But he that accuses all mankind of corruption ought to remember that he is sure to convict only one. In truth I should much rather admit those whom at any time I have disrelished the most, to be patterns of perfection, than seek a consolation to my own unworthiness, in a general communion of depravity with all about me. That this ill-natured doctrine should be preached by the missionaries of a court I do not wonder. It answers their purpose. But that it should be heard among those who pretend to be strong assertors of liberty, is not only surprising, but hardly natural. This moral levelling is a servile principle. It leads to practical passive obedience far better, than all the doctrines, which the pliant accommodation of theology to power has ever produced. It cuts up by the roots, not only all idea of forcible resistance, but even of civil opposition. It disposes men to an abject submission, not by opinion, which may be shaken by argument or altered by passion, but by the strong ties of public and private interest. For if all men who act in a public situation are equally selfish, corrupt, and venal, what reason can be given for desiring any sort of change, which, besides the evils which must attend all changes, can be productive of no possible advantage? The active men in the state are true samples of the mass. If they are universally depraved, the commonwealth itself is not sound. We may amuse ourselves with talking as much as we please of the virtue of middle or humble life; that is, we may place our confidence in the virtue of those who have never been tried. But if the persons who are continually emerging out of that sphere, be no better than those whom birth has placed above it, what hopes are there in the remainder of the body, which is to furnish the perpetual succession of the state? All who have ever written on government are unanimous, that among a people generally corrupt, liberty cannot long exist. And indeed how is it possible? when those who are to make the laws, to guard, to enforce, or to obey them, are by a tacit confederacy of manners, indisposed to the spirit of all generous and noble institutions."

"I am aware that the age is not what we all wish. But I am sure, that the only means of checking its precipitate degeneracy, is heartily to concur with whatever is the best in our time; and to have some more correct standard of judging what that best is, than the transient and uncertain favour of a court. If once we are able to find, and can prevail on ourselves to strengthen an union of such men, whatever accidentally becomes indisposed to ill-exercised power, even by the ordinary operation of human passions, must join with that society, and cannot long be joined, without in some degree assimilating to it. Virtue will catch as well as vice by contact; and the public stock of honest manly principle will daily accumulate. We are not too nicely to scrutinize motives as long as action is irreproachable. It is enough, (and for a worthy man perhaps too much,) to deal out its infamy to convicted guilt and declared apostacy."

"There never, gentlemen, was a period in which the steadfastness of some men has been nut to so sore a trial. It is not very difficult for well-formed minds to abandon their interest; but the separation of fame and virtue is an harsh divorce. Liberty is in danger of being made unpopular to Englishmen. Contending for an imaginary power, we begin to acquire the spirit of domination, and to lose the relish of honest equality."

"We are taught to believe that a desire of domineering over our countrymen is love to our country; and those who hate civil war abet rebellion, and that the amiable and conciliatory virtues of lenity, moderation, and tenderness to the privileges of those who depend on this kingdom are a sort of treason to the state. It is impossible that we should remain long in a situation, which breeds such notions and dispositions, without some great alteration in the national character."

"[T]he reason which ought to make these people objects of selection for punishment, confines the selection to very few. For we must consider that the whole nation has been, for a long time, guilty of their crime. Toleration is a new virtue in any country. It is a late ripe fruit in the best climates. We ought to recollect the poison, which, under the name of antidotes against Popery, and such like mountebank titles, has been circulated from our pulpits, and from our presses, from the heads of the Church of England, and the heads of the dissenters. These publications, by degrees, have tended to drive all religion from our own minds, and to fill them with nothing but a violent hatred of the religion of other people, and, of course, with a hatred of their persons; and so, by a very natural progression, they have led men to the destruction of their goods and houses, and to attempts upon their lives."

"Applaud us when we run, console us when we fall, cheer us when we recover."

"Bad laws are the worst sort of tyranny."

"In doing good, we are generally cold, and languid, and sluggish; and of all things afraid of being too much in the right. But the works of malice and injustice are quite in another style. They are finished with a bold, masterly hand; touched as they are with the spirit of those vehement passions that call forth all our energies, whenever we oppress and persecute."

"All the time that this horrid scene was acting or avenging, as well as for some time before, and ever since, the wicked instigators of this unhappy multitude, guilty, with every aggravation, of all their crimes, and screened in a cowardly darkness from their punishment, continued without interruption, pity, or remorse, to blow up the blind rage of the populace, with a continued blast of pestilential libels, which infected and poisoned the very air we breathed in."

"I have no idea of a liberty unconnected with honesty and justice. Nor do I believe, that any good constitutions of government, or of freedom, can find it necessary for their security to doom any part of the people to a permanent slavery. Such a constitution of freedom, if such can be, is in effect no more than another name for the tyranny of the strongest faction; and factions in republics have been, and are, full as capable as monarchs, of the most cruel oppression and injustice."

"I decline the election. — It has ever been my rule through life, to observe a proportion between my efforts and my objects. I have never been remarkable for a bold, active, and sanguine pursuit of advantages that are personal to myself."

"Gentlemen, the melancholy event of yesterday reads to us an awful lesson against being too much troubled about any of the objects of ordinary ambition. The worthy gentleman, who has been snatched from us at the moment of the election, and in the middle of contest, whilst his desires were as warm, and his hopes as eager as ours, has feelingly told us, what shadows we are, and what shadows we pursue."

"He was not merely a chip of the old Block, but the old Block itself."

"[M]en must be governed by those laws which they love. Where thirty millions are to be governed by a few thousand men, the government must be established by consent, and must be congenial to the feelings and to the habits of the people. That which creates tyranny is the imposition of a form of government contrary to the will of the governed: and even a free and equal plan of government, would be considered as despotic by those who desired to have their old laws and their ancient system."

"Our constitution is a prescriptive constitution; it is a constitution whose sole authority is, that it has existed time out of mind... Nor was your House of Lords and the prerogatives of the Crown settled on any adjudication in favour of natural rights, for they could never be so partitioned. Your king, your lords, your judges, your juries, grand and little, all are prescriptive... Prescription is the most solid of all titles, not only to property, but, which is to secure that property, to government. They harmonize with each other, and give mutual aid to one another. It is accompanied with another ground of authority in the constitution of the human mind, presumption. It is a presumption in favour of any settled scheme of government against any untried project, that a nation has long existed and flourished under it. It is a better presumption, even of the choice of a nation, far better than any sudden and temporary arrangement by actual election. Because a nation is not an idea only of local extent, and individual momentary aggregation, but it is an idea of continuity, which extends in time as well as in numbers, and in space. And this is a choice not of one day, or one set of people, not a tumultuary and giddy choice; it is a deliberate election of ages and of generations; it is a constitution made by what is ten thousand times better than choice; it is made by the peculiar circumstances, occasions, tempers, dispositions, and moral, civil, and social habitudes of the people, which disclose themselves only in a long space of time."

"Nor is prescription of government formed upon blind unmeaning prejudices—for man is a most unwise, and a most wise, being. The individual is foolish. The multitude, for the moment, is foolish, when they act without deliberation; but the species is wise, and when time is given to it, as a species it almost always acts right."

"Cast your eyes on the journals of parliament. It is for fear of losing the inestimable treasure we have, that I do not venture to game it out of my hands for the vain hope of improving it. I look with filial reverence on the constitution of my country, and never will cut it in pieces, and put it into the kettle of any magician, in order to boil it, with the puddle of their compounds, into youth and vigour. On the contrary, I will drive away such pretenders; I will nurse its venerable age, and with lenient arts extend a parent's breath."

"The arrogance of age must submit to be taught by youth."

"I ground myself...on this principle—that if the abuse is proved, the contract is broken; and we re-enter into all our rights; that is, into the exercise of all our duties. Our own authority is indeed as much a trust originally, as the Company's authority is a trust derivatively; and it is the use we make of the resumed power that must justify or condemn us in the resumption of it. When we have perfected the plan laid before us by the right honourable mover, the world will then see what it is we destroy, and what it is we create. By that test we stand or fall; and by that test I trust that it will be found in the issue, that we are going to supersede a charter abused to the full extent of all the powers which it could abuse, and exercised in the plenitude of despotism, tyranny, and corruption; and that in one and the same plan, we provide a real chartered security for the rights of men, cruelly violated under that charter. This bill, and those connected with it, are intended to form the Magna Charta of Hindostan."

"This multitude of men does not consist of an abject and barbarous people...but a people for ages civilized and cultivated; cultivated by all the arts of polished life, whilst we were yet in the woods. There, have been (and still the skeletons remain) princes, once of great dignity, authority, and opulence. There are to be found the chiefs of tribes and nations. There is to be found an ancient and venerable priesthood, the depository of their laws, learning, and history, the guides of the people whilst living, and their consolation in death; a nobility of great antiquity and renown; a multitude of cities, not exceeded in population and trade by those of the first class in Europe; merchants and bankers, individual houses of whom have once vied in capital with the Bank of England; whose credit had often supported a tottering State, and preserved their governments in the midst of war and desolation; millions of ingenious manufacturers and mechanics; millions of the most diligent, and not the least intelligent, tillers of the earth."

"And now I ask, whether, with this map of misgovernment before me, I can suppose myself bound by my vote to continue, upon any principles of pretended public faith, the management of these countries in those hands? If I kept such a faith (which in reality is no better than a fides latronum) with what is called the Company, I must break the faith, the covenant, the solemn, original, indispensable oath, in which I am bound, by the eternal frame and constitution of things, to the whole human race."

"The people never give up their liberties but under some delusion."

"The future use and the whole effect, if not the very existence, of the process of an impeachment of high crimes and misdemeanors before the peers of this kingdom upon the charge of the Commons will very much be decided by your judgment in this cause... For we must not deceive ourselves: whatever does not stand with credit cannot stand long. And if the Constitution should be deprived, I do not mean in form, but virtually, of this resource, it is virtually deprived of everything else that is valuable in it. For this process is the cement which binds the whole together; this is the individuating principle that makes England what England is."

"My Lords, to obtain empire is common; to govern it well has been rare indeed. To chastise the guilt of those who have been instruments of imperial sway over other nations by the high superintending justice of the sovereign state has not many striking examples among any people."

"Those who give and those who receive arbitrary power are alike criminal; and there is no man but is bound to resist it to the best of his power, wherever it shall show its face to the world. It is a crime to bear it, when it can be rationally shaken off. Nothing but absolute impotence can justify men in not resisting it to the utmost of their ability."

"Law and arbitrary power are in eternal enmity. Name me a magistrate, and I will name property; name me power, and I will name protection. It is a contradiction in terms, it is blasphemy in religion, it is wickedness in politics, to say that any man can have arbitrary power. In every patent of office the duty is included. For what else does a magistrate exist? To suppose for power is an absurdity in idea. Judges are guided and governed by the eternal laws of justice, to which we are all subject. We may bite our chains, if we will, but we shall be made to know ourselves, and be taught that man is born to be governed by law; and he that will substitute will in the place of it is an enemy to God."

"The moment a sovereign removes the idea of security and protection from his subjects, and declares that he is everything and they nothing, when he declares that no contract he makes with them can or ought to bind him, he then declares war upon them: he is no longer sovereign; they are no longer subjects."

"Religious persecution may shield itself under the guise of a mistaken and over-zealous piety."

"One that confounds good and evil is an enemy to the good."

"There never was a bad man that had ability for good service."

"You have the representatives of that [Christian] religion which says that their God is love, that the very vital spirit of their institution is charity,—a religion which so much hates oppression, that, when the God whom we adore appeared in human form, He did not appear in a form of greatness and majesty, but in sympathy with the lowest of the people, and thereby made it a firm and ruling principle that their welfare was the object of all government, since the Person who was the Master of Nature chose to appear Himself in a subordinate situation. These are the considerations which influence them, which animate them, and will animate them, against all oppression,—knowing that He who is called first among them, and first among us all, both of the flock that is fed and of those who feed it, made Himself "the servant of all.""

"I impeach him in the name of the people of India, whose laws, rights, and liberties he has subverted, whose properties he has destroyed, whose country he has laid waste and desolate. I impeach him in the name and by virtue of those eternal laws of justice which he has violated. I impeach him in the name of human nature itself, which he has cruelly outraged, injured, and oppressed, in both sexes, in every age, rank, situation, and condition of life."

"An event has happened, upon which it is difficult to speak, and impossible to be silent."

"Resolved to die in the last dike of prevarication."

"He was one of those who wished for the abolition of the Slave Trade. He thought it ought to be abolished on principles of humanity and justice."

"A trade begun with savage war, prosecuted with unheard of cruelty, continued during the mid passage with the most loathsome imprisonment, and ending in perpetual exile and unremitting slavery, was a trade so horrid in all its circumstances, that it was impossible a single argument could be adduced in its favour. On the score of prudence nothing could be said in defence of it, nor could it be justified by necessity, and no case of inhumanity could be justified, but upon necessity; but no such necessity could be made out strong enough to bear out such a traffick. It was the duty of that House, therefore, to put an end to it. If it were said, that the interest of individuals required that it should continue, that argument ought not to be listened to."

"Nothing made a happy slave, but a degraded man. In proportion as the mind grew callous to its degradation, and all sense of manly pride was lost, the slave felt comfort. In fact, he was no longer a man. If he were to define a man, he would say with Shakspeare, "Man is a being, holding large discourse, Looking before and after." A slave was incapable of either looking before or after."

"The African [slave] trade was, in his opinion, an absolute robbery. It therefore could not be a doubt with the House, whether it was proper to abolish it."

"The Africans had that claim on our humanity which could not be resisted, whatever might have been advanced by an hon. gentleman in defence of the property of the planters."

"As to us here our thoughts of every thing at home are suspended, by our astonishment at the wonderful Spectacle which is exhibited in a Neighbouring and rival Country—what Spectators, and what actors! England gazing with astonishment at a French struggle for Liberty and not knowing whether to blame or to applaud! The thing indeed, though I thought I saw something like it in progress for several years, has still something in it paradoxical and Mysterious. The spirit it is impossible not to admire; but the old Parisian ferocity has broken out in a shocking manner. It is true, that this may be no more than a sudden explosion... But if it should be character rather than accident, then that people are not fit for Liberty, and must have a Strong hand like that of their former masters to coerce them. Men must have a certain fund of natural moderation to qualifye them for Freedom, else it becomes noxious to themselves and a perfect Nuisance to every body else."

"[France is] a Country where the people, along with their political servitude, have thrown off the Yoke of Laws and morals."

"Whenever a separation is made between liberty and justice, neither, in my opinion, is safe."

"This day I heard from Laurence who has sent me papers confirming the portentous State of France—where the Elements which compose Human Society seem all to be dissolved, and a world of Monsters to be producd in the place of it—where Mirabeau presides as the Grand Anarch; and the late Grand Monarch makes a figure as ridiculous as pitiable."

"...what the freedom is that I love, and that to which I think all men intitled. It is not solitary, unconnected, individual, selfish Liberty. As if every Man was to regulate the whole of his Conduct by his own will. The Liberty I mean is social freedom. It is that state of things in which Liberty is secured by the equality of Restraint; A Constitution of things in which the liberty of no one Man, and no body of Men and no Number of men, can find Means to trespass on the liberty of any Person, or any description of Persons in the Society. This kind of liberty is indeed but another name for Justice, as ascertained by wise Laws, and secured by well-constructed institutions."

"You may have made a Revolution, but not a Reformation. You may have subverted Monarchy, but not recover'd freedom."

"Your settlement may be at hand; But that it is still at some distance is more likely. The French may be yet to go through more transmigrations. They may pass, as one of our Poets says, “thro' many varieties of untried being,” before their State obtains its final form."

"You have theories enough concerning the Rights of Men. It may not be amiss to add a small degree of attention to their Nature and disposition."

"Never wholly separate in your Mind the merits of any Political Question from the Men who are concerned in it."

"Frugality is founded on the principle that all riches have limits."

"Corrupt influence, which is itself the perennial spring of all prodigality, and of all disorder; which loads us, more than millions of debt; which takes away vigor from our arms, wisdom from our councils, and every shadow of authority and credit from the most venerable parts of our constitution."

"Taxing is an easy business. Any projector can contrive new impositions, any bungler can add to the old."

"They defend their errors as if they were defending their inheritance."

"There is but one law for all, namely, that law which governs all law, the law of our Creator, the law of humanity, justice, equity — the law of nature, and of nations."

"On one side, your lordships have the prisoner declaring that the people have no laws, no rights, no usages, no distinctions of rank, no sense of honor, no property; in short that they are nothing but a herd of slaves to be governed by the arbitrary will of a master. On the other side, we assert that the direct contrary of this is true. And to prove our assertion we have referred you to the institutes of Ghinges Khân and of Tamerlane: we have referred you to the Mahomedan law, which is binding upon all, from the crowned head to the meanest subject; a law interwoven with a system of the wisest, the most learned, and most enlightened jurisprudence that perhaps ever existed in the world. We have shown you, that if these parties are to be compared together, it is not the rights of the people which are nothing, but rather the rights of the sovereign which are so. The rights of the people are every thing, as they ought to be in the true and natural order of things."

"There was an ancient Roman lawyer, of great fame in the history of Roman jurisprudence, whom they called Cui Bono, from his having first introduced into judicial proceedings the argument, "What end or object could the party have had in the act with which he is accused.""

"Since the House had been prorogued in the summer, much work was done in France. The French had shown themselves the ablest architects of ruin that had hitherto existed in the world. In that very short space of time, they had completely pulled down to the ground their monarchy, their church, their nobility, their law, their revenue, their army, their navy, their commerce, their arts, and their manufactures."

"In the last age, we were in danger of being entangled by the example of France in the net of a relentless despotism. It is not necessary to say any thing upon that example; it exists no longer. Our present danger from the example of a people, whose character knows no medium, is, with regard to government, a danger from anarchy; a danger of being led through an admiration of successful fraud and violence, to an imitation of the excesses of an irrational, unprincipled, proscribing, confiscating, plundering, ferocious, bloody, and tyrannical democracy. On the side of religion, the danger of their example is no longer from intolerance, but from atheism; a foul, unnatural vice, foe to all the dignity and consolation of mankind; which seems in France, for a long time, to have been embodied into a faction, accredited, and almost avowed."

"They made and recorded a sort of institute and digest of anarchy, called the rights of man, in such a pedantic abuse of elementary principles as would have disgraced boys at school; but this declaration of rights was worse than trifling and pedantic in them; as by their name and authority they systematically destroyed every hold of authority by opinion, religious or civil, on the minds of the people. By this mad declaration they subverted the state; and brought on such calamities as no country, without a long war, has ever been known to suffer, and which may in the end produce such a war, and perhaps, many such."

"It was the case of common soldiers deserting from their officers, to join a furious, licentious populace. It was a desertion to a cause, the real object of which was to level all those institutions, and to break all those connexions, natural and civil, that regulate and hold together the community by a chain of subordination; to raise soldiers against their officers; servants against their masters; tradesmen against their customers; artificers against their employers; tenants against their landlords; curates against their bishops; and children against their parents. That this cause of theirs was not an enemy to servitude, but to society."

"I tell you again that the recollection of the manner in which I saw the Queen of France in the year 1774 and the contrast between that brilliancy, Splendour, and beauty, with the prostrate Homage of a Nation to her, compared with the abominable Scene of 1789 which I was describing did draw Tears from me and wetted my Paper. These Tears came again into my Eyes almost as often as I lookd at the description. They may again. You do not believe this fact, or that these are my real feelings, but that the whole is affected, or as you express it, 'downright Foppery'. My friend, I tell you it is truth—and that it is true, and will be true, when you and I are no more, and will exist as long as men—with their Natural feelings exist."

"It is not calling the landed estates, possessed by old prescriptive rights, the 'accumulations of ignorance and superstition', that can support me in shaking that grand title, which supersedes all other title, and which all my studies of general jurisprudence have taught me to consider as one principal cause of the formation of states; I mean the ascertaining and securing prescription. But these are donations made in 'ages of ignorance and superstition'. Be it so. It proves that these donations were made long ago; and this is prescription; and this gives right and title."

"I hate tyranny, at least I think I do; but I hate it most of all where most are concerned in it. The tyranny of a multitude is a multiplied tyranny. If, as society is constituted in these large countries of France and England, full of unequal property, I must make my choice (which God avert!) between the despotism of a single person, or of the many, my election is made. As much injustice and tyranny has been practised in a few months by a French democracy, as in all the arbitrary monarchies in Europe in the forty years of my observation."

"I have been baptised and educated in the Church of England; and have seen no cause to abandon that communion. ... I think that Church harmonises with our civil constitution, with the frame and fashion of our Society, and with the general Temper of the people. I think it is better calculated, all circumstances considered, for keeping peace amongst the different sects, and of affording to them a reasonable protection, than any other System. Being something in a middle, it is better disposed to moderate."

"I am attached to Christianity at large; much from conviction; more from affection."

"...no Monarchy limited or unlimited, nor any of the old Republics, can possibly be safe as long as this strange, nameless, wild, enthusiastic thing is established in the Center of Europe."

"He laid it down as a maxim, that monarchy was the basis of all good government and the nearer to monarchy any government approached, the more perfect it was, and vice versa; and he certainly in his wildest moments, never had so far forgotten the nature of government, as to argue that we ought to wish for a constitution that we could alter at pleasure, and change like a dirty shirt. He was by no means anxious for a monarchy with a dash of republicanism to correct it. But the French constitution was the exact opposite of the English in every thing, and nothing could be so dangerous as to set it up to the view of the English, to mislead and debauch their minds."

"It certainly was indiscretion, at any period, but especially at his time of life, to provoke enemies, or give his friends occasion to desert him; yet if his firm and steady adherence to the British constitution placed him in such a dilemma, he would risk all; and, as public duty and public prudence taught him, with his last words exclaim, "Fly from the French constitution." Mr. Fox here whispered, that "there was no loss of friends"]. Mr. Burke said Yes, there was a loss of friends—he knew the price of his conduct—he had done his duty at the price of his friend—their friendship was at an end."

"To the Deity must be left the task of infinite perfection, while to us poor, weak, incapable mortals, there was no rule of conduct so safe as experience."

"The present state of France was ten times worse than a tyranny. The new constitution was said to be an experiment but the assertion was not true. It had already been tried, and had been found to be only productive of evils. They would go on from tyranny to tyranny, from oppression to oppression, till at last the whole system would terminate in the destruction of that miserable and deluded people... He sincerely hoped that no member of that House would ever barter the constitution of this country, the eternal jewel of their souls, for a wild and visionary system, which could only lead to confusion and disorder."

"You talk of Paine with more respect than he deserves: He is utterly incapable of comprehending his subject. He has not even a moderate portion of learning of any kind. He has learnd the instrumental part of literature, a style, and a method of disposing his ideas, without having ever made a previous preparation of Study or thinking—for the use of it. ... [Paine] possesses nothing more than what a man whose audacity makes him careless of logical consequences, and his total want of honour and morality makes indifferent as to political consequences, may very easily write. They indeed who seriously write upon a principle of levelling ought to be answerd by the Magistrate—and not by the Speculatist."

"I am sure, that the sentiments which it [Appeal from the New to the Old Whigs] contains are such, as tend to connect the rights of the Crown with those of the Subject, and to secure the stability of both. I think at least that I have shewn, beyond a Dispute, that my Sentiments are those of the rational Whiggs who settled the succession, upon the antient principles of the constitution, in the House of Hannover."

"William Pitt the Younger: Never fear, Mr. Burke: depend on it we shall go on as we are, until the day of judgment. Edmund Burke: Very likely, Sir. It is the day of no judgment that I am afraid of."

"For my part for one, though I make no doubt of preferring the antient Course, or almost any other to this vile chimera, and sick mans dream of Government yet I could not actively, or with a good heart, and clear conscience, go to the establishment of a monarchical despotism in the place of this system of Anarchy."

"...what I look to with seriousness is the Phalanx of Party which exists in the body of the dissenters, who are, at the very least, nine tenths of them entirely devoted, some with greater some with less zeal, to the principles of the French Revolution."

"The Leaders have ever since gone...to propagate the principles of French Levelling and confusion, by which no house is safe from its Servants, and no Officer from his Soldiers, and no State or constitution from conspiracy and insurrection. I will not enter into the baseness and depravity of the System they adopt; but one thing I will remark, that its great Object is not, (as they pretend to delude worthy people to their Ruin) the destruction of all absolute Monarchies, but totally to root out that thing called an Aristocrate or Noblemen and Gentleman."

"Boldness formerly was not the character of Atheists as such. ... But of late they are grown active, designing, turbulent, and seditious."

"When such a complete convulsion has shaken the State, and hardly left any thing whatsoever, either in civil arrangements, or in the Characters and disposition of men's minds, exactly where it was, whatever shall be settled although in the former persons and upon old forms, will be in some measure a new thing and will labour under something of the weakness as well as other inconveniences of a Change. My poor opinion is that you mean to establish what you call 'L'ancien Régime,' If any one means that system of Court Intrigue miscalled a Government as it stood, at Versailles before the present confusions as the thing to be established, that I believe will be found absolutely impossible; and if you consider the Nature, as well of persons, as of affairs, I flatter myself you must be of my opinion. That was tho' not so violent a State of Anarchy as well as the present. If it were even possible to lay things down exactly as they stood, before the series of experimental politicks began, I am quite sure that they could not long continue in that situation. In one Sense of L'Ancien Régime I am clear that nothing else can reasonably be done."

"...the [Whig] party, which has thought proper to proscribe me on account of a book [the Reflections] which I published on the Idea, that the principles of a new, republican, frenchified Whiggism was gaining ground in this Country. ... The party with which I acted had, by the malevolent and unthinking been reproached, and by the wise and good always esteemd and confided in—as an aristocratick Party. Such I always understood it to be in the true Sense of the word. I understood it to be a Party, in its composition and in its principles, connected with the solid, permanent long possessed property of the Country; a party, which, by a Temper derived from that Species of Property, and affording a security to it, was attached to the antient tried usages of the Kingdom, a party therefore essentially constructed upon a Ground plot of stability and independence; a party therefore equally removed from servile court compliances, and from popular levity, presumption, and precipitation."

"We must all obey the great law of change. It is the most powerful law of nature, and the means perhaps of its conservation."

"Old religious factions are volcanoes burnt out."

"Early and provident fear is the mother of safety."

"I conceive that the Duke of Brunswick is as much fighting the Battle of the Crown of England as the Duke of Cumberland did at Culloden."

"...the French business is no light or trivial thing, or such as has commonly occurd in the course of political Events. At present the whole political State of Europe hinges upon it. On the Continent there is little doubt; every thing will take is future shape and colour from the good or ill success of the Duke of Brunswick. In my opinion, it is the most important crisis that ever existed in the World. ... My poor opinion is, that these principles...cannot possibly be realized in practice in France, without an absolute certainty and that at no remote period, of overturning the whole fabrick of the British Constitution."

"France wanted to make proselytes to her opinions, and turn every government in the world into a republic. If every government was against her, it was because she had declared herself hostile to every government. He knew of nothing to which this strange republic could be compared, but to the system of Mahomet, who with the koran in one hand, and a sword in the other, held out the former to the acceptance of mankind, and with the latter compelled them to adopt it as their creed. The koran which France held out, was the declaration of the rights of man and universal fraternity; and with the sword she was determined to propagate her doctrines, and conquer those whom she could not convince."

"[The Aliens Bill is necessary] to keep out of England those murderous atheists, who would pull down church and state; religion and God; morality and happiness... He mentioned the circumstance of three thousand daggers having been bespoke at Birmingham by an Englishman, of which seventy had been delivered. It was not ascertained how many of these were to be exported, and how many were intended for home consumption [Here Mr. Burke drew out a dagger which he had kept concealed, and with much vehemence of action threw it on the floor.] This, said he, pointing to the dagger, is what you are to gain by an alliance with France: wherever their principles are introduced, their practice must follow. You must guard against their principles; you must proscribe their persons. He then held the dagger up to public view, which he said never could have been intended for fair and open war, but solely for murderous purposes. It is my object, said he, to keep the French infection from this country; their principles from our minds, and their daggers from our hearts. I vote for this bill, because I consider it the means of saving my life and all our lives, from the hands of assassins. I vote for it, because it will break the abominable system of the modern Pantheon, and prevent the introduction of French principles and French daggers. When they smile, I see blood trickling down their faces; I see their insidious purposes; I see that the object of all their cajoling is—blood! I now warn my countrymen to beware of these execrable philosophers, whose only object it is to destroy every thing that is good here, and to establish immorality and murder by precept and example—"Hic niger est hunc tu Romane caveto." ["Such a man is evil; beware of him, Roman." Horace, Satires I. 4. 85.]"

"The acts of France were acts of hostility to this country; her whole system, every speech, every decree, every act, bespoke an intention preclusive of accommodation. No man, he would venture to say, had a more lively sense of the importance of the question before the House, or of the evils of war, than himself. A war with France, under such circumstances as now governed her conduct, must be terrible, but peace much more so. A nation that had abandoned all its valuable distinctions, arts, sciences, religion, law order, every thing but the sword, was most formidable and dreadful to all nations composed of citizens who only used soldiers as a defence; as such, France should be resisted with spirit and temper, without fear or scruple."

"France had for some time been guilty of a continued series of hostile acts against this country, both external and internal: first, she directed her pursuits to universal empire, under the name of fraternity, in order to overturn the fabric of our laws and government."

"France had endeavoured under the specious pretext of an enlarged benevolence, to sow the seeds of enmity among nations, and destroy all local attachments, calling them narrow and illiberal—thereby to dissever the people from their governors."

"He insisted that it was a travelling delusion, that nations were not to interfere with each other: for if any nation endeavoured to confuse, to trample upon, violate or despise the rights of others, the interests of human society required that all should join against them. If, by the subversion of all law and religion, a nation adopts a malignant spirit to produce anarchy and mischief in other countries, it is the right of nations to go to war with them. In support of this doctrine, he quoted the authority of Vattel, who lays it down, that if one nation adopt principles injurious to all government and order, such a nation is to be opposed from principles of common safety. This, he insisted, was the spirit of France; and what was to keep the effects of it from England? War, and nothing else. Until, therefore, we could find that security in their principles and practices which could alone make peace permanent, he would never agree to prostrate the throne of Great Britain at the foot of any National Convention or Jacobin club whatever."

"I must say, that the whole Scheme of the war is mistaken, (or appears to me to be so), for it ought to be, not for Dunkirk, or this or t'other Town—but to drive Jacobinism from the world."

"If I understand at all the true Spirit of the present contest, We are engaged in a Civil War ... I consider the Royalists of France, or, as they are (perhaps more properly) called, the Aristocrates, as of the party which we have taken in this civil war."

"I considerd a general War against Jacobins and Jacobinism, as the only possible chance of saving Europe, (and England as included in Europe) from a truly frightful revolution. ... It is my Protest against the delusion, by which some have been taught to look upon this Jacobin contest at home as an ordinary party squabble about place or Patronage; and to regard this Jacobin War abroad as a common War about Trade, or Territorial Boundaries, or about a political Balance of power among Rival or jealous States."

"...my extreme anxiety about the Object of our common sollicitude and my clear and decided conviction, that there is one part of the War, which instead of being postponed and considered in a secondary light, ought to have priority over every other, and requires our most early and our most careful attention; I mean La Vendée. ... This is a War directly against Jacobinism and its principles. It strikes at the Enemy in his weakest and most vulnerable part. At La Vendée with infinitely less Charge, we may make an impression likely to be decisive. This goes to the heart of the Business."

"It is the function of a judge not to make but to declare the law, according to the golden mete-wand of the law and not by the crooked cord of discretion."

"The cold neutrality of an impartial judge."

"Arms are not yet taken up; but virtually, you are in a civil war. You are not people of differing opinions in a public council;—you are enemies, that must subdue or be subdued, on the one side or the other. If your hands are not on your swords, their knives will be at your throats. There is no medium,—there is no temperament,—there is no compromise with Jacobinism."

"Nothing is so fatal to Religion as indifference which is, at least, half Infidelity."

"...if the Catholick religion is destroyd by the Infidels, it is a most contemptible and absurd Idea, that, this, or any Protestant Church, can survive that Event. ... in Ireland particularly, the R[oman] C[atholic] Religion should be upheld in high respect and veneration. ... I am more serious on the positive encouragement to be given to this religion...because the serious and earnest belief and practice of it by its professors forms, as things stand, the most effectual Barrier, if not the sole Barrier, against Jacobinism."

"Citizen Paine...is ready to blaspheme his God, to insult his king, and to libel the constitution of his country, without any provocation from me...I neither encouraged nor provoked that worthy citizen to seek for plenty, liberty, safety, justice or lenity, in the famine, in the prisons, in the decrees of convention, in the revolutionary tribunal, and in the guillotine of Paris, rather than quietly to take up with what he could find in the glutted markets, the unbarricadoed streets, the drowsy Old Bailey judges, or, at worst, the airy, wholesome pillory of Old England. ... I admit, indeed, that my praises of the British government loaded with all its encumbrances; clogged with its peers and its beef; its parsons and its pudding; its Commons and its beer; and its dull slavish liberty of going about just as one pleases, had something to provoke a Jockey of Norfolk, who was inspired with the resolute ambition of becoming a citizen of France, to do something which might render him worthy of naturalization in that grand asylum of persecuted merit."

"I think I can hardly overrate the malignity of the principles of Protestant ascendancy, as they affect Ireland; or of Indianism, as they affect these countries, and as they affect Asia; or of Jacobinism, as they affect all Europe, and the state of human society itself. The last is the greatest evil."

"Our Government and our Laws are beset by two different Enemies, which are sapping its foundations, Indianism, and Jacobinism. In some Cases they act separately, in some they act in conjunction: But of this I am sure; that the first is the worst by far, and the hardest to deal with; and for this amongst other reasons, that it weakens discredits, and ruins that force, which ought to be employd with the greatest Credit and Energy against the other; and that it furnishes Jacobinism with its strongest arms against all formal Government."

"Oh! Sir—people upon their knees get on very slowly."

"That unwise body, the United Irishmen, have had the folly to represent those Evils as owing to this Country, when in truth its chief guilt is in its total neglect, its utter oblivion, its shameful indifference and its entire ignorance, of Ireland and of every thing that relates to it, and not in any oppressive disposition towards that unknown region."

"My poor opinion is, that the closest connexion between Great Britain and Ireland, is essential to the well being, I had almost said, to the very being, of the two Kingdoms. ... I think indeed that Great Britain would be ruined by the separation of Ireland; but, as there are degrees even in ruin, it would fall the most heavily on Ireland. By such a separation Ireland would be the most completely undone Country in the world; the most wretched, the most distracted and, in the end, the most desolate part of the habitable Globe."

"I should not be surprized at seeing a French Army conveyed by a British Navy to an attack upon this Kingdom."

"I cannot conceive how any man can have brought himself to that pitch of presumption, to consider his country as nothing but carte blanche, upon which he may scribble whatever he pleases."

"People will not look forward to posterity, who never look backward to their ancestors."

"Circumstances (which with some gentlemen pass for nothing) give in reality to every political principle its distinguishing colour, and discriminating effect. The circumstances are what render every civil and political scheme beneficial or noxious to mankind."

"Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom."

"The unbought grace of life, the cheap defence of nations, the nurse of manly sentiment and heroic enterprise, is gone!"

"That chastity of honour which felt a stain like a wound."

"Vice itself lost half its evil by losing all its grossness."

"Kings will be tyrants from policy, when subjects are rebels from principle."

"Learning will be cast into the mire and trodden down under the hoofs of a swinish multitude."

"Because half-a-dozen grasshoppers under a fern make the field ring with their importunate chink, whilst thousands of great cattle, reposed beneath the shadow of the British oak, chew the cud and are silent, pray do not imagine that those who make the noise are the only inhabitants of the field; that of course they are many in number; or that, after all, they are other than the little shrivelled, meagre, hopping, though loud and troublesome insects of the hour."

"Superstition is the religion of feeble minds."

"Difficulty is a severe instructor, set over us by the supreme ordinance of a parental Guardian and Legislator, who knows us better than we know ourselves, as he loves us better too. Pater ipse colendi haud facilem esse viam voluit. He that wrestles with us strengthens our nerves, and sharpens our skill. Our antagonist is our helper."

"To execute laws is a royal office; to execute orders is not to be a king. However, a political executive magistracy, though merely such, is a great trust."

"A man full of warm, speculative benevolence may wish his society otherwise constituted than he finds it, but a good patriot and a true politician always considers how he shall make the most of the existing materials of his country. A disposition to preserve and an ability to improve, taken together, would be my standard of a statesman. Everything else is vulgar in the conception, perilous in the execution."

"A state without the means of some change is without the means of its conservation."

"All persons possessing any portion of power ought to be strongly and awfully impressed with an idea that they act in trust and that they are to account for their conduct in that trust to the one great Master, Author, and Founder of society."

"But what is liberty without wisdom, and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint."

"In their nomination to office they will not appoint to the exercise of authority as to a pitiful job, but as to a holy function."

"Better to be despised for too anxious apprehensions, than ruined by too confident a security."

"Flattery corrupts both the receiver and the giver."

"Good order is the foundation of all good things."

"Hypocrisy, of course, delights in the most sublime speculations; for, never intending to go beyond speculation, it costs nothing to have it magnificent."

"I have never yet seen any plan which has not been mended by the observation of those who were much inferior in understanding to the person who took the lead in the business."

"If the people are happy, united, wealthy, and powerful, we presume the rest. We conclude that to be good from whence good is derived."

"In this choice of inheritance we have given to our frame of polity the image of a relation in blood, binding up the constitution of our country with our dearest domestic ties, adopting our fundamental laws into the bosom of our family affections, keeping inseparable and cherishing with the warmth of all their combined and mutually reflected charities our state, our hearths, our sepulchres, and our altars."

"It is now sixteen or seventeen years since I saw the Queen of France, then the Dauphiness, at Versailles; and surely never lighted on this orb, which she hardly seemed to touch, a more delightful vision. I saw her just above the horizon, decorating and cheering the elevated sphere she just began to move in—glittering like the morning star, full of life, and splendor, and joy. Oh! what a Revolution! And what a heart must I have to contemplate without emotion that elevation and that fall! Little did I dream when she added titles of veneration to those of enthusiastic, distant, respectful love, that she should ever be obliged to carry the sharp antidote against disgrace concealed in that bosom; little did I dream that I should have lived to see such disasters fallen upon her in a nation of gallant men, in a nation of men of honor, and of cavaliers. I thought ten thousand swords must have leaped from their scabbards to avenge even a look that threatened her with insult. But the age of chivalry is gone. That of sophisters, economists, and calculators has succeeded; and the glory of Europe is extinguished for ever."

"It shews the anxiety of the great men who influenced the conduct of affairs at that great event, to make the Revolution a parent of settlement, and not a nursery of future revolutions."

"Justice is itself the great standing policy of civil society; and any eminent departure from it, under any circumstances, lies under the suspicion of being no policy at all."

"Men who undertake considerable things, even in a regular way, ought to give us ground to presume ability."

"No man can mortgage his injustice as a pawn for his fidelity."

"No sound ought to be heard in the church but the healing voice of Christian charity."

"Our patience will achieve more than our force."

"Politics and the pulpit are terms that have little agreement."

"Society is indeed a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure — but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to be looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science; a partnership in all art; a partnership in every virtue, and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. Each contract of each particular state is but a clause in the great primaeval contract of eternal society, linking the lower with the higher natures, connecting the visible and the invisible world, according to a fixed compact sanctioned by the inviolable oath which holds all physical and all moral natures, each in their appointed place. This law is not subject to the will of those, who by an obligation above them, and infinitely superior, are bound to submit their will to that law. The municipal corporations of that universal kingdom are not morally at liberty at their pleasure, and on their speculations of a contingent improvement, wholly to separate and tear asunder the bands of their subordinate community, and to dissolve it into an unsocial, uncivil, unconnected chaos of elementary principles. It is the first and supreme necessity only, a necessity that is not chosen, but chooses, a necessity paramount to deliberation, that admits no discussion, and demands no evidence, which alone can justify a resort to anarchy. This necessity is no exception to the rule; because this necessity itself is a part too of that moral and physical disposition of things, to which man must be obedient by consent or force: but if that which is only submission to necessity should be made the object of choice, the law is broken, nature is disobeyed, and the rebellious are outlawed, cast forth, and exiled, from this world of reason, and order, and peace, and virtue, and fruitful penitence, into the antagonist world of madness, discord, vice, confusion, and unavailing sorrow."

"Some decent regulated pre-eminence, some preference (not exclusive appropriation) given to birth, is neither unnatural, nor unjust, nor impolitic."

"The body of all true religion consists, to be sure, in obedience to the will of the Sovereign of the world, in a confidence in His declarations, and in imitation of His perfections."

"The effect of liberty to individuals is, that they may do what they please: we ought to see what it will please them to do, before we risk congratulations."

"The men of England — the men, I mean of light and leading in England."

"France has always more or less influenced manners in England; and when your fountain is choked up and polluted, the stream will not run long, or not run clear, with us, or perhaps with any nation. This gives all Europe, in my opinion, but too close and connected a concern in what is done in France. Excuse me, therefore, if I have dwelt too long on the atrocious spectacle of the 6th of October, 1789, or have given too much scope to the reflections which have arisen in my mind on occasion of the most important of all revolutions, which may be dated from that day, I mean a revolution in sentiments, manners, and moral opinions."

"The objects of a financier are, then, to secure an ample revenue; to impose it with judgment and equality; to employ it economically; and, when necessity obliges him to make use of credit, to secure its foundations in that instance, and for ever, by the clearness and candour of his proceedings, the exactness of his calculations, and the solidity of his funds."

"The power of perpetuating our property in our families is one of the most valuable and interesting circumstances belonging to it, and that which tends most to the perpetuation of society itself. It makes our weakness subservient to our virtue; it grafts benevolence even upon avarice. The possession of family wealth and of the distinction which attends hereditary possessions (as most concerned in it,) are the natural securities for this transmission."

"The wise will determine from the gravity of the case; the irritable from sensibility to oppression; the high-minded from disdain and indignation at abusive power in unworthy hands."

"There ought to be system of manners in every nation which a well-formed mind would be disposed to relish. To make us love our country, our country ought to be lovely."

"Whenever our neighbour's house is on fire, it cannot be amiss for the engines to play a little on our own."

"Where popular authority is absolute and unrestrained, the people have an infinitely greater, because a far better founded, confidence in their own power. They are themselves, in a great measure, their own instruments. They are nearer to their objects. Besides, they are less under responsibility to one of the greatest controlling powers on the earth, the sense of fame and estimation. The share of infamy that is likely to fall to the lot of each individual in public acts is small indeed; the operation of opinion being in the inverse ratio to the number of those who abuse power. Their own approbation of their own acts has to them the appearance of a public judgment in their favor. A perfect democracy is, therefore, the most shameless thing in the world. As it is the most shameless, it is also the most fearless. No man apprehends in his person that he can be made subject to punishment."

"Whilst shame keeps its watch, virtue is not wholly extinguished in the heart; nor will moderation be utterly exiled from the minds of tyrants."

"Writers, especially when they act in a body and with one direction, have great influence on the public mind."

"You had that action and counteraction which, in the natural and in the political world, from the reciprocal struggle of discordant powers draws out the harmony of the universe."

"Whatever is supreme in a state, ought to have, as much as possible, its judicial authority so constituted as not only not to depend upon it, but in some sort to balance it. It ought to give a security to its justice against its power. It ought to make its judicature, as it were, something exterior to the state."

"When the leaders choose to make themselves bidders at an auction of popularity, their talents, in the construction of the state, will be of no service. They will become flatterers instead of legislators; the instruments, not the guides, of the people."

"By the disposition of a stupendous wisdom, moulding together the great mysterious incorporation of the human race, the whole, at one time, is never old, or middle-aged, or young; but, in a condition of unchangeable constancy, moves on through the varied tenor of perpetual decay, fall, renovation, and progression."

"The pretended rights of these theorists are all extremes: and in proportion as they are metaphysically true, they are morally and politically false. The rights of men are in a sort of middle, incapable of definition, but not impossible to be discerned. The rights of men in government are their advantages; and these are often in balances between differences of good; in compromises between good and evil, and sometimes between evil and evil. Political reason is a computing principle: adding, subtracting, multiplying, and dividing, morally and not metaphysically or mathematically, true moral denominations."

"The science of government being, therefore, so practical in itself, and intended for such practical purposes, a matter which requires experience, and even more experience than any person can gain in his whole life, however sagacious and observing he may be, it is with infinite caution that any man ought to venture upon pulling down an edifice which has answered in any tolerable degree for ages the common purposes of society, or on building it up again without having models and patterns of approved utility before his eyes."

"Prejudice is of ready application in the emergency; it previously engages the mind in a steady course of wisdom and virtue and does not leave the man hesitating in the moment of decision sceptical, puzzled, and unresolved. Prejudice renders a man's virtue his habit, and not a series of unconnected acts. Through just prejudice, his duty becomes a part of his nature."

"You can never plan the future by the past."

"Tyrants seldom want pretexts."

"Those who have been once intoxicated with power, and have derived any kind of emolument from it, even though but for one year, never can willingly abandon it. They may be distressed in the midst of all their power; but they will never look to any thing but power for their relief."

"Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites, — in proportion as their love to justice is above their rapacity, — in proportion as their soundness and sobriety of understanding is above their vanity and presumption, — in proportion as they are more disposed to listen to the counsels of the wise and good, in preference to the flattery of knaves. Society cannot exist, unless a controlling power upon will and appetite be placed somewhere; and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Their passions forge their fetters."

"...what was done in France was a wild attempt to methodize anarchy; to perpetuate and fix disorder. That it was a foul, impious, monstrous thing, wholly out of the course of moral nature. He undertook to prove, that it was generated in treachery, fraud, falsehood, hypocrisy, and unprovoked murder. ... That by the terror of assassination they had driven away a very great number of the members, so as to produce a false appearance of a majority.—That this fictitious majority had fabricated a constitution, which as now it stands, is a tyranny far beyond any example that can be found in the civilized European world of our age."

"...he always firmly believed that they were purely on the defensive in that rebellion. He considered the Americans as standing at that time, and in that controversy, in the same relation to England, as England did to king James the Second, in 1688."

"...a monarchy is a thing perfectly susceptible of reform; perfectly susceptible of a balance of power; and that, when reformed and balanced, for a great country, it is the best of all governments. The example of our country might have led France, as it has led him, to perceive that monarchy is not only reconcilable to liberty, but that it may be rendered a great and stable security to its perpetual enjoyment."

"When he entered into the Whig party, he did not conceive that they pretended to any discoveries. They did not affect to be better Whigs, than those were who lived in the days in which principle was put to the test. Some of the Whigs of those days were then living. They were what the Whigs had been at the Revolution; what they had been during the reign of queen Anne; what they had been at the accession of the present royal family."

"I assert, that the ancient Whigs held doctrines, totally different from those I have last mentioned. I assert, that the foundations laid down by the Commons, on the trial of Doctor Sacheverel, for justifying the revolution of 1688, are the very same laid down in Mr. Burke's Reflections; that is to say,—a breach of the original contract, implied and expressed in the constitution of this country, as a scheme of government fundamentally and inviolably fixed in King, Lords, and Commons.—That the fundamental subversion of this antient constitution, by one of its parts, having been attempted, and in effect accomplished, justified the Revolution. That it was justified only upon the necessity of the case; as the only means left for the recovery of that antient constitution, formed by the original contract of the British state; as well as for the future preservation of the same government. These are, the points to be proved."

"The Revolution and Hanover succession had been objects of the highest veneration to the old Whigs. They thought them not only proofs of the sober and steady spirit of liberty which guided their ancestors; but of their wisdom and provident care of posterity.—The modern Whigs have quite other notions of these events and actions. They do not deny that Mr. Burke has given truly the words of the acts of parliament which secured the succession, and the just sense of them. They attack not him but the law."

"Neither the few nor the many have a right to act merely by their will, in any matter connected with duty, trust, engagement, or obligation."

"I am well aware, that men love to hear of their power, but have an extreme disrelish to be told of their duty."

"...no legislator, at any period of the world, has willingly placed the seat of active power in the hands of the multitude: Because there it admits of no control, no regulation; no steady direction whatsoever. The people are the natural control on authority; but to exercise and to control together is contradictory and impossible."

"If we owe to it [civil society] any duty, it is not subject to our will. Duties are not voluntary. Duty and will are even contradictory terms. Now though civil society might be at first a voluntary act (which in many cases it undoubtedly was) its continuance is under a permanent standing covenant, coexisting with the society; and it attaches upon every individual of that society, without any formal act of his own. This is warranted by the general practice, arising out of the general sense of mankind."

"Men without their choice derive benefits from that association; without their choice they are subjected to duties in consequence of these benefits; and without their choice they enter into a virtual obligation as binding as any that is actual. Look through the whole of life and the whole system of duties. Much the strongest moral obligations are such as were never the results of our option. I allow, that if no supreme ruler exists, wise to form, and potent to enforce, the moral law, there is no sanction to any contract, virtual or even actual, against the will of prevalent power. On that hypothesis, let any set of men be strong enough to set their duties at defiance, and they cease to be duties any longer."

"There is a boundary to men's passions when they act from feeling; none when they are under the influence of imagination."

"So far as it has gone, it probably is the most pure and defecated publick good which ever has been conferred on mankind."

"Their principles always go to the extreme. They who go with the principles of the ancient Whigs, which are those contained in Mr. Burke's book, never can go too far. ... The opinions maintained in that book never can lead to an extreme, because their foundation is laid in an opposition to extremes."

"We want no foreign examples to rekindle in us the flame of liberty. The example of our own ancestors is abundantly sufficient to maintain the spirit of freedom in its full vigour, and to qualify it in all its exertions. The example of a wise, moral, well-natured, and well-tempered spirit of freedom, is that alone which can be useful to us, or in the least degree reputable or safe. Our fabric is so constituted; one part of it bears so much on the other, the parts, are so made for one another, and for nothing else, that to introduce any foreign matter into it, is to destroy it."

"The Whigs of this day have before them, in this Appeal, their constitutional ancestors: They have the doctors of the modern school. They will choose for themselves. The author of the Reflections has chosen for himself. If a new order is coming on, and all the political opinions must pass away as dreams, which our ancestors have worshipped as revelations, I say for him, that he would rather be the last (as certainly he is the least) of that race of men, than the first and greatest of those who have coined to themselves Whig principles from a French die, unknown to the impress of our fathers in the constitution."

"Free trade is not based on utility but on justice."

"And having looked to Government for bread, on the very first scarcity they will turn and bite the hand that fed them."

"Under the pressure of the cares and sorrows of our mortal condition, men have at all times, and in all countries, called in some physical aid to their moral consolations — wine, beer, opium, brandy, or tobacco."

"It cannot at this time be too often repeated; line upon line; precept upon precept; until it comes into the currency of a proverb, To innovate is not to reform."

"But as to our country and our race, as long as the well compacted structure of our church and state, the sanctuary, the holy of holies of that ancient law, defended by reverence, defended by power, a fortress at once and a temple, shall stand inviolate on the brow of the British Sion—as long as the British Monarchy, not more limited than fenced by the orders of the State, shall, like the proud Keep of Windsor, rising in the majesty of proportion, and girt with the double belt of its kindred and coeval towers, as long as this awful structure shall oversee and guard the subjected land—so long as the mounds and dykes of the low, fat, Bedford level will have nothing to fear from all the pickaxes of all the levellers of France."

"Mere parsimony is not economy. Expense, and great expense, may be an essential part in true economy."

"Economy is a distributive virtue, and consists not in saving but selection. Parsimony requires no providence, no sagacity, no powers of combination, no comparison, no judgment."

"A great revolution is on the point of being accomplished. It is a revolution not in human affairs, but in man himself."

"We have an enemy, to whose virtues we can owe nothing; but on this occasion we are infinitely obliged to one of his vices. We owe more to his insolence than to our own precaution."

"...out of the tomb of the murdered Monarchy in France, has arisen a vast, tremendous, unformed spectre, in a far more terrific guise than any which ever yet have overpowered the imagination and subdued the fortitude of man."

"They who bow to the enemy abroad will not be of power to subdue the conspirator at home."

"We are at war with a system, which, by it's essence, is inimical to all other Governments, and which makes peace or war, as peace and war may best contribute to their subversion. It is with an armed doctrine that we are at war. It has, by it's essence, a faction of opinion, and of interest, and of enthusiasm, in every country. To us it is a Colossus which bestrides our channel. It has one foot on a foreign shore, the other upon the British soil. Thus advantaged, if it can at all exist, it must finally prevail."

"...they who would make peace without a previous knowledge of the terms, make a surrender. They are conquered. They do not treat; they receive the law. Is this the disposition of the people of England? Then the people of England are contented to seek in the kindness of a foreign systematick enemy combined with a dangerous faction at home, a security which they cannot find in their own patriotism and their own courage. They are willing to trust to the sympathy of Regicides the guarantee of the British Monarchy. They are content to rest their religion on the piety of atheists by establishment. They are satisfied to seek in the clemency of practised murderers the security of their lives. They are pleased to confide their property to the safeguard of those who are robbers by inclination, interest, habit, and system. If this be our deliberate mind, truly we deserve to lose, what it is impossible we should long retain, the name of a nation."

"All men that are ruined, are ruined on the side of their natural propensities."

"Example is the school of mankind, and they will learn at no other."

"If we command our wealth, we shall be rich and free; if our wealth commands us, we are poor indeed."

"All those instances to be found in history, whether real or fabulous, of a doubtful public spirit, at which morality is perplexed, reason is staggered, and from which affrighted Nature recoils, are their chosen and almost sole examples for the instruction of their youth."

"Jacobinism is the revolt of the enterprising talents of a country against its property."

"We must not always judge of the generality of the opinion by the noise of the acclamation."

"Manners are of more importance than laws. The law can touch us here and there, now and then. Manners are what vex or soothe, corrupt or purify, exalt or debase, barbarize or refine us, by a constant, steady, uniform, insensible operation like that of the air we breathe in."

"Well is it known that ambition can creep as well as soar."

"Falsehood and delusion are allowed in no case whatever: But, as in the exercise of all the virtues, there is an œconomy of truth. It is a sort of temperance, by which a man speaks truth with measure that he may speak it the longer."

"I would rather sleep in the southern corner of a little country churchyard, than in the tombs of the Capulets."

"The tyranny of a multitude is a multiplied tyranny."

"A very great part of the mischiefs that vex the world arises from words."

"When Croft's "Life of Dr. Young" was spoken of as a good imitation of Dr. Johnson's style, "No, no," said he, "it is not a good imitation of Johnson; it has all his pomp without his force; it has all the nodosities of the oak, without its strength; it has all the contortions of the sibyl, without the inspiration.""

"The art of substantiating shadows, and of lending existence to nothing."

"To speak of atrocious crime in mild language is treason to virtue."

"There is nothing that God has judged good for us that He has not given us the means to accomplish, both in the natural and the moral world."

"They talk as if England were not in Europe."

"Partial freedom seems to me the most invidious form of slavery."

"Whether they are allowed to be Whigg principles, or not, is a very small part of my concern. I think them exactly as such as the sober, honourable, and intelligent part in that party, have always professed. I think, I have shewn, beyond a possibility of debate, that they are exactly the same. But if any person...choose to think otherwise, and conceive that they are contrary to the Doctrines of their Whigg party,—be it so. I am certain, that they are principles of which no reasonable man or good citizen need be ashamed of. If they are Tory principles, I shall always wish to be thought a Tory, If the contrary of these principles be Whigg principles, I beg, that you, my Dear Friend will never consider me as belonging to that description."

"That since England had the principle, of making Peace with Anarchists she has left herself without a cause—that it is high time for all honest men to think no more of Party—that this Kingdom is in a most perillous State, & nothing but vigour can save it—that peace can not be secure in the present State of Things in France—that nothing was ever more regular nor systematical than the attempts there to conquer all Europe—that the Spirit of their Ambition is Atheistical, & our people should know this."

"[Men of property are] of great consequence to general society; they have much responsibility, being a natural part of Legislature—their voices must be heard, their Interests are with the Public. Commerce increases Luxury, and Merchants support the State; but Kings, Nobles, and Gentry, are nothing without possessions."

"When some gentlemen of landed Property argued in favour of that Man's Works, and the rage for Democracy first broke out, Mr. Burke said, it reminded him of living in the happy Kingdom of Cocogne w[h]ere Fowls ready roasted cried out "Come eat me"."

"Mr. Burke appeared often in despair when he read the Papers & saw how violent party rage was become in England as well as in France. He often said that he could not consider the party for a reform in part by Mr. Fox & his Friends as distinct from that party of Sir F. Burdet at the Crown & Anchor, because Mr. F— though he might have spoken against the last out of Doors, did not condemn it in parliam[en]t, which would be the manly way of proceeding."

"Always steady in the rejection of a Reform of Parliam[en]t which proved the best sense, & better than some sense they were deficient in at Times."

"That it was common to observe that this was an enlightened Age; but he had thought it for a long time past an ignorant Age. Would you, said he, call a Circulating Library a good Library, because it contains so many books? This Age is much advanced in many useless sciences, & much more respect is shewn to Talent than to wisdom; but I consider our fore-fathers as deeper Thinkers than ourselves, because they set an higher Value on good sense than Knowledge in various Sciences, & this good sense was derived very often from as much study & more knowledge, though of another sort."

"Too dangerous an experiment to risque. Not any reform proposed yet that did not appear to him highly hazardous. The least exceptionable that of Lord Chatham's "adding fifty Knights of the shire": but this, as well as the rest already proposed, not to be thought upon in such times as these, or perhaps, ever."

"Mr. Burke's Enemies often endeavoured to convince the World that he had been bred up in the Catholic Faith, & that his Family were of it, & that he himself had been educated at St. Omer—but this was false, as his father was a regular practitioner of the Law at Dublin, which he could not be unless of the Established Church: & it so happened that though Mr. B— was twice at Paris, he never happened to go through the Town of St. Omer."

"Habit & Experience should teach all persons their place in Society—a Levelling Principle should be discouraged both with respect to rank, & Superiority of every Kind."

"Are chiefly cherished in Provinces far from Capitals. They are the standing Wisdom of a Country, though frequently Preposterous on a first view of them."

"All that is necessary for the triumph of evil is that good men do nothing."

"Applause is the spur of noble minds, the end and aim of weak ones."

"Beauty is the promise of happiness."

"If it is not necessary to change, it is necessary not to change."

"If you can be well without health, you may be happy without virtue."

"Sin has many tools, but a lie is the handle which fits them all."

"Society can overlook murder, adultery or swindling — it never forgives the preaching of a new gospel."

"Nobody made a greater mistake than he who did nothing because he could do only a little."

"Mr. Macknight, who is himself chiefly known as a pamphleteer, has given most prominence to Burke's political writings, and has scarcely done justice to his most remarkable literary production, the Abridgment of English History. The most learned of all the writers on the same subject, Lappenberg, says, speaking of this book, that if Burke had devoted himself continuously to historical pursuits, England might have possessed a history worthy to rank with the masterpieces of the Attic and the Tuscan historians. If we may believe the story that Burke desisted from the undertaking because Hume had taken up the same subject, it must ever be regretted that the reverse did not occur, and that the philosopher did not give way to the politician. We should certainly have had a much better History of England; for there is very little doubt that as Burke was our greatest statesman, so he would have been the first of our historians. In that part of the work which he completed, he speaks of mediaeval institutions with an intelligence and appreciation which in his time were almost equally rare among Catholics, Protestants, and infidels... At the age of thirty, Burke proved himself superior to that system of prejudice and ignorance which was then universal, and which is not yet completely dissipated."

"As for politics I leave you as my legacy the request that you will read Burke's speeches from 1790 to 1795. They are the law and the prophets."

"You can hardly imagine what Burke is for all of us who think about politics, and are not wrapped in the blaze and the whirlwind of Rousseau. Systems of scientific thought have been built up by famous scholars on the fragments that fell from his table. Great literary fortunes have been made by men who traded on the hundredth part of him. Brougham and Lowe lived by the vitality of his ideas. Mackintosh and Macaulay are only Burke trimmed and stripped of all that touched the skies. Montalembert, borrowing a hint from Dollinger, says that Burke and Shakespeare were the two greatest Englishmen."

"I do think that, of the three greatest Liberals, Burke is equally good in speaking and writing; Macaulay better in writing, and Mr. Gladstone better in speaking."

"It is the fashion to treat Burke's writings on the French Revolution as superannuated and conquered by the event; as the eloquent but unphilosophical tirades of bigotry and prejudice. I will not deny that they are often disfigured by the violence and passion of the moment, and that in some directions Burke's view was bounded, and his observation therefore at fault; but on the whole, and for those who can make the needful corrections, what distinguishes these writings is their profound, permanent, fruitful, philosophical truth."

"Burke is so great because, almost alone in England, he brings thought to bear upon politics, he saturates politics with thought; it is his accident that his ideas were at the service of an epoch of concentration, not of an epoch of expansion; it is his characteristic that he so lived by ideas, and had such a source of them welling up within him, that he could float even an epoch of concentration and English Tory politics with them. It does not hurt him that Dr. Price and the Liberals were enraged with him; it does not even hurt him that George the Third and the Tories were enchanted with him. His greatness is that he lived in a world which neither English Liberalism nor English Toryism is apt to enter;—the world of ideas, not the world of catchwords and party habits."

"Mr. Burke talked in very high terms of Dr. Adam Smith; praised the clearness and depth of his understanding, his profound and extensive learning, and the vast accession that had accrued to British literature and philosophy from these exertions, and described his heart as being equally good with his head and his manners as peculiarly pleasing. Mr. Smith, he said, told him, after they had conversed on subjects of political economy, that he was the only man, who, without communication, thought on these topics exactly as he did."

"Burke was not antirevolutionary per se: he defended a people's right to revolution, albeit as a last resort, when possibilities were exhausted and reformation circumvented... Burke was, throughout his life, a consistent opponent of oppression in multitudinous forms, and he was a consistent defender of the oppressed... His generosity toward the poor is still proverbial in Beaconsfield, where an anecdote still circulates about his cook's complaint that Burke had given the evening meal (a side of beef) to a hungry man. In England, he defended the right of religious dissenters to practice their own religion privately (not, however, those he believed were trying to subvert the English constitution), and he defended homosexuals from social persecution (they could be prosecuted and pilloried). In addition, he...drew up a plan for the eventual abolition of the slave trade... He also supported the Americans in their remonstrances against exorbitant British interference...and he opposed Protestant oppression of Catholics in Ireland and the exploitation of the people of India by the East India Company. None of these was a popular position identified with the status quo; in fact, if Burke had not opposed the French Revolution, he would likely be remembered as "progressive"."

"In Burke's thinking, the hierarchic links lead man from his "littlest platoon"—his family and place in his community—to his larger place in his country, uniting him with the connecting links of European civilization and ultimately with the Logos. He believed that attachment to our littlest platoon connects us to larger battalions of existence, uniting us with all that makes us fully human."

"Burke insists throughout his antirevolutionary works that the Revolution is unprecedented in its oppressive scope, its militarization of society, and its hostile, interventionist nature... He describes the nationalization of the country into a war economy, the state's intrusive regimentation of individual life, and its promotion of an "armed doctrine"—a hostile, alien ideology that propels invading Jacobin armies into Europe's Christian commonwealths. Whether Burke was right or wrong, whether he was prescient, lucky, or an inspired exaggerator, his analyses of revolutionary France approximate what is suggested by the adjective "totalitarian"."

"For Burke, conservatism is a sometimes useful rhetorical and practical-political weapon, not a set of principles. Burke is, I think, best understood as and is useful and worth reading precisely because he is not Oakeshott: Burke is Whig measures in Tory guise."

"For nearly the whole period during which he survived the commencement of the revolution,—for five of those seven years,—all his predictions, save one momentary expression, had been more than fulfilled: anarchy and bloodshed had borne sway in France; conquest and convulsion had desolated Europe... The providence of mortals is not often able to penetrate so far as this into futurity."

"He looked, indeed, as if he had no wish but to diffuse philanthropy, pleasure, and genial gaiety all around. His figure, when he is not negligent in his carriage, is noble; his air, commanding; his address, graceful; his voice clear, penetrating, sonorous, and powerful; his language, copious, eloquent, and changefully impressive; his manners are attractive; his conversation is past all praise!"

"I own myself entirely of Mrs. Montagu's opinion about Mr. Burke's book; it is the noblest, deepest, most animated, and exalted work that I think I have ever read."

"Burke's Reflections on the Revolution in France (1790), the first classic of the counter-revolution, is among other things a polemic against intellectuals: it claims that it is presumptuous for individuals to seek through reason to challenge the state, a mystic organism symbolised by the domestic hearth as well as the throne and the altar. The radical intellectual becomes a bogey-man... The Burkean positives are family affections and loyalties, hearth and home; hence, by extension, the greater family made by the nation, a hierarchy with the king at its head; and continuity with the past, especially with the inherited creed which it is the Church's business to preserve. Against this imaginative concept of an organic nation, Burke is able to depict as puny and unwholesome the intellectuals, French and English, who want to change the fabric or body of the state: he is in effect anti-individualist and anti-rationalist."

"[I]t was Edmund Burke who—having recovered contact with the historical achievements of Restoration England—exerted the presiding influence over the historical movement of the nineteenth century."

"From first to last he [Lord Acton] seems to have recognised that, behind this whole aspect of the historical movement, there stands the figure of Edmund Burke; and if, in his youth he found Burke the ideal political teacher (especially for a Catholic) and the ideal expositor of the British constitution, he was equally prepared to say that "he would have been the first of our historians". The student of the history of historiography who reads Burke's early work entitled The Abridgement of English History can hardly fail to realise the significance it possesses in view of its place in the chronological series; and it is doubtful whether the student of the general thought of Burke has paid sufficient attention to this work, when one considers to what a degree the historical views which it embodies must actually entail the characteristic features of the man's political outlook."

"Burke's last works and words [are] still the manual of my politics."

"Mr. Burke—no mean authority—published a book on the French Revolution, almost every sentence of which, however canvassed and disputed at the time, has been justified by the course of subsequent events; and almost every prophecy has been strictly fulfilled."

"At least five separate rebellions against authority can be cited as meeting with Burke’s specific approval—the Glorious Revolution of 1688, the American War of Independence, the struggle of the Corsicans for freedom, the attempt of the Poles to preserve their national independence, and the various revolts against the minions of Warren Hastings in India. There are certain features common to all these. Each was the rising of practically a whole community under the leadership of its governing classes in defence of what were claimed to be ancient liberties against violent innovation, and no approval of revolution in other circumstances should be read into them. Even so, if there is any general theory behind these instances, we are a long way on the road to a theory of national self-determination."

"Edmund Burke possessed and had sedulously sharpened that eye, which sees all things, actions, and events, in relation to the laws that determine their existence and circumscribe their possibility. He referred habitually to principles. He was a scientific statesman; and therefore a seer."

"Burke's writings in the 1790s were an attack, made before they had prevailed, on almost all the assumptions that dominate public discussion in the modern world. The attack was made from mixed motives in a political context but is not for that reason less useful in demonstrating that what has been held up for conservation by even the most Conservative of thinkers since Burke has been the Jacobinism that Burke attacked, and that Burke's importance for present purposes lies not in his counter-revolutionary politics but in the fact that it was he who made the most striking statement of the religious problem... [I]n defending the ancien régime he was led into affirming of Christianity what he had affirmed of religion in writing A Vindication of Natural Society, of Roman Catholicism in writing about Ireland and of Islam and Hinduism in writing about India – that it was crucial to it. Having come to demand a British effort to re-establish Christianity in France, he so far transcended Anglican assumptions as to make Pitt's central duty the use of force to ensure its re-establishment in Europe."

"The writings of Burke, an Irish émigré, stand at the fountainhead of the quintessentially English "Culture and Society" tradition, which was to develop his concern with "organic" relations between human beings, and his scorn for a mean-spirited utilitarianism, into a resourceful critique of industrial capitalism. This is not, need one say, to claim this eighteenth-century Whig as a closet Marxist. But few things could be more of an affront to his values than the neo-liberalism of our own day, in which an abstract, universal drive for profit threatens much of what he held dear: the cultural needs of particular communities, the importance of human affections and customary bonds, the sense of history as a living process, the rootedness of men and women in particular places, the preciousness of that which cannot be bought or sold. Modern-day market forces, with their uprooting of whole communities, their severing of traditional bonds, their bogus universalism, their contractual view of society and eradication of history represent in Burkean terms, a virulent new strain of Jacobinism, even if the abstract dogmas in question are now those of Brussels bankers rather than French philosophes. The terms in which Burke censures the French revolutionaries of his time apply with striking specificity to the apologists for the global market-place today."

"Feeling and providing as an "Englishman," Burke works continually to protect the English national character from the plague of revolutionary France... [For Burke] English feelings remain native and natural; they ensure maintenance of "liberal and manly morals"; and the reverence of the English for God, kings, parliaments, magistrates, priests, and nobility is not a slavery, as the radicals would have it, but the basis of their fitness for "rational liberty". The English national character finds its authentic expression and counterpart in the English constitution... For the English, then, to remain loyal to their constitution is to remain true to their essential national character."

"[I]n characteristic nationalist fashion, Burke assures his readers that the English constitution he is describing, perhaps partly inventing, has its roots deep in the past. English liberties are not a new invention but have been the central concern of the English constitution from time immemorial. The continuity over time that characterizes English history and its constitution is not simply a formal or legal one. Burke figures England as a huge family which extends across time as well as space... Families are held together in the present through bonds of blood, love, and property relations, and to the past through memory and inherited property. Burke imagines the English nation as being locked together through analogous ties and affections... Burke is here engaged in consecrating the nation through a kind of ancestor worship. He is also seeking to make the English aristocracy appear to be the custodians of the national family heritage rather than being alien to the national tradition (as radical nationalism asserted)."

"I know that there is no Man who calls himself a Gentleman that must not think himself obliged to you, for you have supported the cause of the Gentlemen."

"Burke's book is a most admirable medication against the French disease, which has made too much progress even in this happy country. I admire his eloquence, I approve his politics, I adore his chivalry, and I can even forgive his superstition."

"December 18.—Read Burke; what a magazine of wisdom on Ireland and America. January 9.—Made many extracts from Burke—sometimes almost divine."

"I gradually became at Oxford a hard worker and read Rousseau's Contrat Social which had no influence upon me, and the writings of Burke which had a great deal. I remember heartily assenting to the observation of a good and clever undergraduate friend, a Thornton, when he said “I want no Toryism beyond that of Burke”. But I was thus as completely under his mastery with regard to the French Revolution as he was (I think) under the influence of a thoroughly one-sided view of French history: while his views of reform in Parliament, in combination with those of Mr. Canning, formed a most dangerous preparation for the coming crisis in the history of my ideas."

"When Burke is at his best, as for instance in the Letter to a Noble Lord of 1796, it is difficult to admit that any one has ever excelled him in the melody of his sentences, the magnificence of his invective, the trumpet-blast of his sonorous declamation."

"Burke's last writings, especially in the awesome Letters on a Regicide Peace (1796), project an apocalyptic, nightmare vision of lawless, relentless power, a horrible inversion of the hitherto 'natural' order in civilised states. Here coercion dispenses with allegiance... [T]he Regicide Peace...signals with prophetic accuracy the arrival of a new era in politics. Burke's horrified imaginings were realised to the letter in the slave-states of the 20th century."

"We find in Burke the view that revelation was authentic. Related to this are a series of opinions about nature, which share the common term that nature does not treat people in the same way but instead makes distinctions between them. In Burke's view, nature founded inequality in society. Inequality of this sort was also a condition of improvement. He located examples of improvement under the aegis of the bearers of inequality, the aristocracy and the church. Improvement was necessary to bring man's nature to the highest pitch: in that sense nature lay in the perfection of an unequal order... He argued that human nature, as constructed by God, encouraged some to lead and others to follow, for the passions of ambition and imitation disposed men in this way. Hence inequality in society was authorised by nature. This arrangement was beneficial, he thought, because it produced both social cohesion (through imitation) and improvement (through ambition)."

"Reflections on the Revolution in France is the application of Burke's principles to a concrete case. The case was a violation of his condition of civilisation. In the slogan of égalité he read not merely the end of privilege at law but chiefly the end of the inequalities in religion and society which he understood to be the bases of improvement. For the National Assembly was unfitted to govern and would do the work of two subversive groups... One was men of commerce, whom the peculiarities of the French polity had prevented from bringing their wealth to rest in land. Since their ambition for a leading role in society could find no place in the existing order, they were open to suggestions for an alternative. The alternative was supplied by the other group, which consisted of men of letters. They were deists and hated God's order. All combined to attack inequality, social and religious, whether the aristocracy and monarchy or the Church. These institutions had been the source of everything in society that Burke upheld. For him the Revolution, in a word, was the destruction of the proper order of things."

"It has always been with me a test of the sense and candour of any one belonging to the opposite party, whether he allowed Burke to be a great man. Of all the persons of this description that I have ever known, I never met with above one or two who would make this concession; whether it was that party feelings ran too high to admit of any real candour, or whether it was owing to an essential vulgarity in their habits of thinking, they all seemed to be of opinion that he was a wild enthusiast, or a hollow sophist, who was to be answered by bits of facts, by smart logic, by shrewd questions, and idle songs. They looked upon him as a man of disordered intellects, because he reasoned in a style to which they had not been used, and which confounded their dim preceptions."

"You could not stand five minutes with that man beneath a shed while it rained, but you must be convinced you had been standing with the greatest man you had ever yet seen."

"His goods are all in the present—peace and quiet, friendship and affections, family life and those small acts of charity whereby one individual may sometimes help his fellows. He does not think of the race as marching through blood and fire to great and glorious goods in the distant future; there is, for him, no great political millennium to be helped and forwarded by present effort and present sacrifice ... This may not be the right attitude of mind. But whether or not the great political ideals which have inspired men in the past are madness and delusion they have provided a more powerful motive force than anything which Burke has to offer ... For all his passions and speech-making, it is the academic reasoner and philosopher who offers us these carefully guarded and qualified precepts, not the leader of men. Statesmen must learn wisdom in the school of Burke; if they wish to put it to great and difficult purpose, the essentials of leadership they must seek elsewhere."

"Burke who with ample defects has a moral insight into men and institutions I believe to be unsurpassed."

"[Burke's thought was] permeated by a power of compassion and a fund of common sense both of which are beyond all praise... [His capacity of mind gave] forth a radiant light... [He was] a lovable, not less than a remarkable man... [There was] no atom of malice in his (Burke's) disposition...he never gave way to envy or jealousy. He was never petty minded... with all his faults, he was in every sense of the word, a very great man."

"Burke saw beyond his own age to a view of colonial policy, the significance of which we are only just beginning to apply... He saw clearly the moral vice of predatory imperialism, and he stood by his principles in the face of obloquy, indifference and neglect. He made a lonely and impressive protest against the hypocrisy of those who think that the superior abilities of the white man justify a policy towards the native races of oppression and rapacity and corruption as long as profits can be extorted from their misery."

"In his own epoch, I do not think that anyone, save perhaps Chatham, can compete with him in energy of mind; none certainly in the combination of energy of mind with the power of profound reflection. He was often wrong; he was often prejudiced; he was sometimes carried away by those gusts of passion which not seldom mark, as they did in him, the weakness of a noble nature. Your founder at any rate devoted all his immense capacity to the single purpose of improving the condition of mankind. That was his major ambition; it is notable in how large a degree he achieved it. Nil tetigit quod non ornavit can be said of him as of few figures in the combined history of our two nations for the two centuries that have elapsed since he wrote down the minutes of your meetings. May what he did be an example and an inspiration to those who follow him along the difficult road he had the courage to tread."

"Mr. Burke assuredly possessed an understanding admirably fitted for the investigation of truth, an understanding stronger than that of any statesman, active or speculative, of the eighteenth century, stronger than every thing, except his own fierce and ungovernable sensibility. Hence he generally chose his side like a fanatic, and defended it like a philosopher."

"Hindostan, with its vast cities, its gorgeous pagodas, its infinite swarms of dusky population, its long descended dynasties, its stately etiquette, excited in a mind so capacious, so imaginative, and so susceptible, the most intense interest. The peculiarities of the costume, of the manners, and of the laws, the very mystery which hung over the language and origin of the people, seized his imagination. To plead under the ancient arches of Westminster Hall, in the name of the English people, at the bar of the English nobles, for great nations and kings separated from him by half the world, seemed to him the height of human glory."

"I have now finished reading again most of Burke's works. Admirable! The greatest man since Milton."

"Burke is one of those extraordinary contradictions which could only have been produced in England. He was an almost fanatical believer in justice and good government, and his sympathies went beyond his own country; they embraced humanity at large. But he was passionately attached to the order of things as then existing. He fondled error and fostered paradox until he came to be the defender of rotten boroughs and close corporations. His “Reflections on the French Revolution” had probably a greater influence on English history than any other pamphlet or piece of writing. They marked a turn in the tide; then came the September Massacres and the execution of the king. A cry of horror arose in England, and Burke's voice rose higher. “This,” men cried, “is the end of Reform! Are we, too, to drift to the same end—the same excesses?” The propertied classes, the Church, everyone who had anything to lose, declaimed against the Revolution, and the cause of Reform was postponed for forty years."

"Of Burke he spoke with rapture, declaring that he was in, in his estimation, without any parallel in any age or country, except, perhaps, Lord Bacon and Cicero; that his works contained an ampler store of political and moral wisdom than could be found in any other writer whatever."

"Burke...is held by every party in England as the paragon of British statesmen."

"The sycophant — who in the pay of the English oligarchy played the romantic laudator temporis acti against the French Revolution just as, in the pay of the North American colonies at the beginning of the American troubles, he had played the liberal against the English oligarchy — was an out-and-out vulgar bourgeois."

"My theme is the cultural struggle between the idea of a process, and that of a starting point... This cultural struggle is found at its liveliest in the field of politics, and one of its particular skirmishes is Burke's Reflections on the Revolution in France. The issue raised by that book may be simplified into the question: is revolution or tradition the idea by which the process of politics may be best understood? Burke was confronted by a body of men who sought in every possible way to create an unbridgeable gap between the ancien régime and the new order being unfolded in France during the 1790s. They renamed streets and months, abolished the historic provinces of France, and set up temples for the new cults they espoused. Burke argued that this was both unwise and impossible, insisting on the ubiquity of tradition in a manner similar to that in which he had previously insisted upon the ubiquity of law in the case of Warren Hastings. We are all, Burke argued, the products of tradition, and the illusion that we can escape from our past is entirely crippling. The melodramatic turbulence with which men attempted to break out of their pasts appeared merely as a colossal folly."

"The distinction between nature and artifice belongs to the philosophy of the Enlightenment... Burke recognised this point, and met it head on by insisting that artifice was human nature. "We have real hearts of flesh and blood beating in our bosoms. We fear God; we look up with awe to kings, with affection to parliaments, with duty to magistrates, with reverence to priests, and with respect to nobility. Why? Because when such ideas are brought before our minds, it is natural to be so affected..." Indeed, in prefacing these rhetorical remarks with "We preserve the whole of our feelings still native and entire, unsophisticated by pedantry and infidelity" he attempted to reverse the criteria of nature and artifice, so that it was the revolutionaries who appeared corrupt and artificial."

"But what a mind was Burke's! Macaulay was right, the greatest mind since Milton."

"He is a great theme. What a mind! His fame grows greater with time. Macaulay was right when he said of certain passages, “How divine!” Who can compare with him? Taine? Tocqueville? No."

"The greatest, most profound, mightiest and most human of all statesmen of all times and of all nations...I say it with pride, he belongs more to us than to the British. I glory in the fact that my own ideas of the State...are hopeful children of his mind. He is recognized in Germany as the most influential and happiest mediator, between separation and unity of powers and of labor, between the principles of nobility and that of the bourgeoisie, and thus, no matter how influential his deeds may have been for Great Britain, his glory belongs to the German sphere."

"Burke squarely contended that party-divisions were, for good or evil, "things inseparable from free government"; and in his well-known eulogy of party as a union of men endeavouring to promote the national interest on a common principle, gave a forecast of parliamentary government. Men so connected, he wrote, must strive "to carry their common plan into execution with all the power and authority of the State"; in forming an administration give "their party preference in all things"; and not "accept any offers of power in which the whole body is not included". While professing adherence to the Revolution Settlement, by implication he eliminated the rights of the Crown, and obliquely argued that in fact the royal executive had ceased to exist, replaced by the monstrous contraption of a cabal set on separating "the Court from Administration". The "double Cabinet", a product of Burke's fertile, disordered, and malignant imagination, long bedevilled his own party and their spiritual descendants."

"Burke [has] the palm of political prophecy."

"I return Burke's letter, which is like other rhapsodies from the same pen, in which there is much to admire, and nothing to agree with."

"We consider that our especial commendation and the testimony of our heart may be justly claimed by those who, in this time of apostasy and impiety, have exerted the force of their genius that they might write in defence of the cause of right... Amongst them you have stood out as one of the foremost, in that you have composed a famous work to overthrow and utterly destroy the fictions of the new philosophers of France, and have exhorted your fellow country-men...to show indulgences to Catholics born in the realm of Great Britain... [T]herefore it is our wish that you should accept with joyful and cheerful heart our congratulations and praises, which have this especial object—that you should more and more exert yourself to protect the cause of civilization."

"Irish philosopher and statesman Edmund Burke (1729–1797) was an ardent proponent of the idea that there is decisive wisdom in the ways of a people. No one can mistake Burke for a partisan of populist democracy. Quite the contrary, he was a defender of a well-structured society, where customs and traditions are respected, and religious institutions play an undeniable role in preserving a wealthy society. There is something almost mystical in the ability of a people to wisely pursue initiatives, grounded in a deep respect for the spiritual meaning of existence, for the sake of the public good. Institutions should recognize this and collaborate with citizens for a better world. This is Burke’s perspective, and I am sure that Dr. Hong [Tao-Tze, grandmaster of the Taijimen qigong menpai,] would subscribe to it, adding that the pivotal instrument here is human conscience."

"Ever since 1953, when Russell Kirk produced its intellectual coat of arms, conservatism has been "what Edmund Burke wrote." This is the equivalent of Arthur Danto's institutional theory of art — art is whatever the art world says it is. But it's also a cop-out. Instead of analyzing conservatism in an Aristotelian way, instead of asking how we use the term in real life, we just describe Burke. In the process, don't we risk fleeing into what Tanenhaus calls an "alternative universe"? If conservatives are "glaringly disconnected from the realities now besetting America," as Tanenhaus says, why is the solution to be more like a man who wore a powdered wig? Liberals have problems of their own, but, to their credit, they don't sit around debating whether Hillary Clinton or John Edwards is the "real Rousseauian.""

"Chivalry for Burke reverses the all-too-human tendency to believe that "might makes right." Chivalry requires the powerful—those capable of inspiring others with the fear of death, terror, and the other aspects of the sublime—to subordinate their power to the interests and needs of the weak."

"Burke believes that individuals achieve their humanity only within their particular, inherited traditions, including social customs, manners, narratives, and even prejudices, which on balance are useful in shaping and extending human sympathies."

"In 1756 Edmund Burke published his first work: Vindication of Natural Society. Curiously enough it has been almost completely ignored in the current Burke revival. This work contrasts sharply with Burke's other writings, for it is hardly in keeping with the current image of the Father of the New Conservatism. A less conservative work could hardly be imagined; in fact, Burke's Vindication was perhaps the first modern expression of rationalistic and individualistic anarchism. ... "Anarchism" is an extreme term, but no other can adequately describe Burke's thesis. Again and again, he emphatically denounces any and all government, and not just specific forms of government... All government, Burke adds, is founded on one "grand error." It was observed that men sometimes commit violence against one another, and that it is therefore necessary to guard against such violence. As a result, men appoint governors among them. But who is to defend the people against the governors? ... The anarchism of Burke's Vindication is negative, rather than positive. It consists of an attack on the State rather than a positive blueprint of the type of society which Burke would regard as ideal. Consequently, both the communist and the individualist wings of anarchism have drawn sustenance from this work."

"Mr. Burke has made himself very considerable. He is the most ingenious debater I ever heard, and at least as strong in the reply as in the opening."

"As the prophets of international peace and understanding sang hymns to the coming universal communion of humanity, Burke thundered back, in effect: Nature! I'll tell you about Nature. You imagine it's all the same, daisychains and hands across the seas and songs of fraternity. But what you're talking about is the brotherhood of intellectuals who sip from the same little cups of chocolate, chatter away the same clichés and dream the same puerile dream. But nature, my friends, is lived, not thought. Nature is familiarity, a feeling for place. Nature is a patriot."

"In Burke's eyes the self-righteous contempt for ancestors which characterized the Revolutionaries was also a disinheriting of the unborn. Rightly understood, he argued, society is a partnership among the dead, the living, and the unborn, and without what he called the “hereditary principle,” according to which rights could be inherited as well as acquired, both the dead and the unborn would be disenfranchized. Indeed, respect for the dead was, in Burke's view, the only real safeguard that the unborn could obtain, in a world that gave all its privileges to the living. His preferred vision of society was not as a contract, in fact, but as a trust, with the living members as trustees of an inheritance that they must strive to enhance and pass on. I was more exhilarated by those ideas than by anything else in Burke, since they seemed to explain with the utmost clarity the dim intuitions that I had had in 1968, as I watched the riots from my window... In those deft, cool thoughts, Burke summarized all my instinctive doubts about the cry for liberation, all my hesitations about progress and about the unscrupulous belief in the future that has dominated and perverted modern politics."

"The wise policy is to accept the arrangements, however imperfect, that have evolved through custom and inheritance, to improve them by small adjustments, but not to jeopardise them by large-scale alterations the consequences of which nobody can really envisage. The case for this approach was unanswerably set before us by Burke in his Reflections on the French Revolution, and subsequent history has repeatedly confirmed his view of things. The lesson that we should draw, therefore, is that since the nation state has proved to be a stable foundation of democratic government and secular jurisdiction, we ought to improve it, adjust it, even to dilute it, but not to throw it away."

"To put Burke's point in a modern idiom somewhat removed from his own majestic periods: the knowledge that we need in the unforeseeable circumstances of human life is neither derived from nor contained in the experience of a single person, nor can it be deduced a priori from universal laws. This knowledge is bequeathed to us by customs, institutions, and habits of thought that have shaped themselves over generations, through the trials and errors of people many of whom have perished in the course of acquiring it."

"The conservative icon Edmund Burke complained that the French Revolution was unlike others because it had been led by "Jew brokers contending with each other who could best remedy with fraudulent circulation and depreciated paper the wretchedness and ruin brought on their country by their degenerate councils"...From antiquity to the modern era, Jews have proven tremendously useful as an external enemy, or as a scapegoat for society's ills."

"A story was told me by the late Earl Grey relating to himself and Mr. Burke. Lord Grey told me that on one occasion when in the House of Commons, as Mr. Grey, he had been speaking with considerable force of language and greater vehemence of tone than some persons might have thought seemly. On resuming his seat, he said to Mr. Burke, “I hope I have not shown much temper.” “Temper!” replied Mr. Burke, “temper, sir, is the state of mind suited to the occasion!”"

"The sublime is particularly important as an aesthetic of the terrifying, which at a small remove is fascinating: "The passion caused by the great and sublime in nature," writes Edmund Burke in his seminal treatise on the sublime, "is astonishment; and astonishment is that state of the soul, in which all its motions are suspended, with some degree of horror.""

"Burke argued that all the nations of Europe had evolved from some fusion of Roman law, Christian morality, and Teutonic customs and manners, and that this complex of nations constituted a "commonwealth of Europe," the product of slow historical development over many centuries. Burke did not believe that history, as "the known march of the ordinary providence of God," contained any law of necessary progress, but he did believe that improvements in the civil-social life of the Europeans could and did continue to occur. He regarded all the basic institutions of society—family, church, state, schools, guilds, commercial organizations—all corporate bodies, as the necessary instrumental means for the full development of human nature in its spiritual and temporal dimensions. All such institutions were "natural"; that is, normal for man, the product of his will and reason, created artfully for his improvement. Burke summarized his defense of the institutions of civilization in an epigram: "Art is man's nature.""

"Burke believed that when all the basic institutions of society were stripped away, and men were thrown upon nothing but the resources of their private passions and reason, the result would be precisely the social anarchy, violence, terror, and wars that France experienced under the Revolution."

"His Reflections were written in 1790, before there had been any degeneration in the moral fervours of the politicians in Paris, while Louis XVI still reigned and Robespierre was unheard of; and it was the arrival of the dooms Burke had prophesied that made him a major figure of his time. He spent the best part of the decade in a kind of mental thunderstorm, ending it with a plea that the place of his burial should be kept secret, lest vindictive democrats dug up his bones for desecration. On the whole, whatever the merit of these ringing arguments, his influence was bad. His opinions on the horrors of social revolution, and on the impropriety of any change at all, became the commonplaces of dinner-tables, and both the ethos and the methods of the landowners of England hardened accordingly."

"He speaks from the relative stability of the eighteenth century against the first signs of the flux and confusion of the nineteenth century, but he speaks also against those rising doctrines which the eighteenth century had produced, and which were to become the characteristic philosophy of the change itself. In doing so, he prepared a position in the English mind from which the march of industrialism and liberalism was to be continually attacked. He established the idea of the State as the necessary agent of human perfection, and in terms of this idea the aggressive individualism of the nineteenth century was bound to be condemned. He established, further, the idea of what has been called an "organic society", where the emphasis is on the interrelation and continuity of human activities, rather than on separation into spheres of interest, each governed by its own laws."

""We cannot, I fear," he says proudly of the colonies, "we cannot falsify the pedigree of this fierce people, and persuade them that they are not sprung from a nation in whose veins the blood of freedom circulates. The language in which they would hear you tell them this tale would detect the imposition; your speech would betray you. An Englishman is the unfittest person on earth to argue another Englishman into slavery." Does not your blood stir at these passages? And is it not because, besides loving what is nobly written, you feel that every word strikes towards the heart of the things that have made your blood what it has proved to be in the history of our race?"

"[T]he things he hated are truly hateful. He hated the French revolutionary philosophy and deemed it unfit for free men. And that philosophy is in fact radically evil and corrupting. No state can ever be conducted on its principles. For it holds that government is a matter of contract and deliberate arrangement, whereas in fact it is an institute of habit, bound together by innumerable threads of association, scarcely one of which has been deliberately placed. It holds that the object of government is liberty, whereas the true object of government is justice; not the advantage of one class, even though that class constitute the majority, but right equity in the adjustment of the interests of all classes. It assumes that government can be made over at will, but assumes it without the slightest historical foundation. For governments have never been successfully and permanently changed except by slow modification operating from generation to generation. It contradicted every principle that had been so laboriously brought to light in the slow stages of the growth of liberty in the only land in which liberty had then grown to great proportions. The history of England is a continuous thesis against revolution; and Burke would have been no true Englishman, had he not roused himself, even fanatically, if there were need, to keep such puerile doctrine out."

"He was applying the same principles to the case of France and to the case of India that he had applied to the case of the colonies. He meant to save the empire, not by changing its constitution, as was the method in France, and so shaking every foundation in order to dislodge an abuse, but by administering it uprightly and in a liberal spirit. He was persuaded "that government was a practical thing, made for the happiness of mankind, and not to furnish out a spectacle of uniformity to gratify the schemes of visionary politicians. Our business," he said, "was to rule, not to wrangle; and it would be a poor compensation that we had triumphed in a dispute, whilst we had lost an empire." The monarchy must be saved and the constitution vindicated by keeping the empire pure in all parts, even in the remotest provinces. Hastings must be crushed in order that the world might know that no English governor could afford to be unjust. Good government, like all virtue, he deemed to be a practical habit of conduct, and not a matter of constitutional structure. It is a great ideal, a thoroughly English ideal; and it constitutes the leading thought of all Burke's career."

"[Burke was] the most sagacious Politician of his age... Time has verified his predictions."

"I was with you, Mr. Scott—till I heard your argument."

"The accident of an accident."

"When I forget my sovereign, may my God forget me."

"Corporations have neither bodies to be punished, nor souls to be condemned; they therefore do as they like."

"I suppose no one ever was so wise as Thurlow looks."

"The army causes taxes, the taxes cause discontents, & the discontents are alleged to make an army necessary. Thus you go in a circle."

"What acquaintance have the people at large with the arcana of political rectitude, with the connections of kingdoms, the resources of national strength, the abilities of ministers, or even with their own dispositions? ... I pay no regard whatever to the voice of the people: it is our duty to do what is proper, without considering what may be agreeable."

"Religion was best understood when least talked of."

"Kings, Sir, govern by means of popular assemblies, only because they cannot do without them; to suppose a king fond of that mode of governing, is to suppose a chimera."

"The war of the Americans is a war of passion; it is of such a nature as to be supported by the most powerful virtues, love of liberty and of country, and at the same time by those passions in the human heart which give courage, strength, and perseverance to man; the spirit of revenge for the injuries you have done them, of retaliation for the hardships inflicted on them, and of opposition to the unjust powers you would have exercised over them; every thing combines to animate them to this war, and such a war is without end; for whatever obstinacy enthusiasm ever inspired man with, you will now have to contend with in America: no matter what gives birth to that enthusiasm, whether the name of religion or of liberty, the effects are the same; it inspires a spirit that is unconquerable, and solicitous to undergo difficulties and dangers; and as long as there is a man in America, so long will you have him against you in the field."

"...against which we should direct all our force, the navy of France: in the destruction of her marine we might see some hope of recovering America; but while our army remained in that country, we were to expect nothing from its operations. On the continent of Europe, it might be employed; there we might contend with France, in a manner that would make her feel that her own consequence was at stake. But the old Whig system of alliances on the continent had been given up, and we were left to fight all our battles by ourselves. If these alliances were renewed, France might then be taught, that rashness, not prudence, had made her enter into the American confederacy...America...might be won in Europe, while England might be ruined in America."

"There is no man who hates the power of the crown more, or who has a worse opinion of the Person to whom it belongs than I."

"[T]he question now was, whether the British constitution, "that beautiful fabric, raised by the steadiness of our ancestors, and cemented by the best blood of the country!" ... whether that beautiful fabric, raised by the steadiness of our ancestors, and cemented by the best blood of our country, was to be maintained in that freedom, in that purity, in that perfection, in which those ancestors had delivered it to us, and for which, that blood had been spilt; or whether we were to submit to that system of despotism, which had so many advocates in this country."

"Gentlemen, the malicious and groundless Reports which have been spread, make it necessary for me to assure you, that notwithstanding all that has been said, I never have supported, nor ever will support, any Measure which can by any Means be prejudicial to the Protestant Religion, or in any way tend to establish Popery in this Kingdom."

"It is intolerable that it should be in the power of one blockhead to do so much mischief."

"[Fox] exhibited two pictures of this country; the one representing her at the end of the last glorious war, the other at the present moment. At the end of the last war this country was raised to a most dazzling height of splendour and respect. The French marine was in a manner annihilated, the Spanish rendered contemptible; the French were driven from America; new sources of commerce were opened, the old enlarged; our influence extended to a predominance in Europe, our empire of the ocean established and acknowledged, and our trade filling the ports and harbours of the wondering and admiring world. Now mark the degradation and the change, We have lost thirteen provinces of America; we have lost several of our Islands, and the rest are in danger; we have lost the empire of the sea; we have lost our respect abroad and our unanimity at home; the nations have forsaken us, they see us distracted and obstinate, and they leave us to our fate. Country! ...This was your situation, when you were governed by Whig ministers and by Whig measures, when you were warmed and instigated by a just and a laudable cause, when you were united and impelled by the confidence which you had in your ministers, and when they were again strengthened and emboldened by your ardour and enthusiasm. This is your situation, when you are under the conduct of Tory ministers and a Tory system, when you are disunited, disheartened, and have neither confidence in your ministers nor union among yourselves; when your cause is unjust and your conductors are either impotent or treacherous."

"On speaking to Mr. Fox (who had just received the seals as Secretary of State) on the important event of the day, he said certainly things look very well, but he, meaning the K[ing], will dye soon, and that will be best of all."

"[I] charged Mr. Pitt with having come into office upon unconstitutional grounds, and upon such principles as were disgraceful to himself, disgusting to the country, and such as must necessarily deprive him and his coadjutors of the confidence of that House."

"Those principles which brought about the glorious revolution, which seated his majesty's illustrious family upon the throne, and which have preserved the liberty of this constitution, have ever been the inviolable rule of my political conduct."

"The true simple question of the present dispute is, whether the House of Lords and Court Influence shall predominate over the House of Commons, and annihilate its existence, or whether the House of Commons...shall have power to....regulate the prerogative of the Crown, which was ever ready to seize upon the freedom of the Electors of this country."

"The worst of revolutions is a restoration."

"I stand, said Mr. Fox, upon this great principle. I say that the people of England have a right to control the executive power, by the interference of their representatives in this House of parliament. The right honourable gentleman William Pitt] maintains the contrary. He is the cause of our political enmity."

"It behoved them, therefore, to waste not a moment unnecessarily, but to proceed with all becoming speed and all becoming diligence to restore the sovereign power and the exercise of the royal authority... In his firm opinion, his royal highness the Prince of Wales had as clear, as express a right to assume the reins of government, and exercise the power of sovereignty, during the continuance of the illness and incapacity with which it had pleased God to afflict his majesty, as in the case of his majesty's having undergone a natural and perfect demise."

"We shall have several hard fights in the H. of Cs. this week and next, in some of which I fear we shall be beat, but whether we are or not I think it certain that in about a fortnight we shall come in; If we carry our questions we shall come in in a more creditable and triumphant way, but at any rate the Prince must be Regent and of consequence the Ministry must be changed... I am rather afraid they will get some cry against the Prince for grasping as they call it at too much power, but I am sure that I can not in conscience advise him to give up any thing that is really necessary to his Government, or indeed to claim any thing else as Regent, but the full power of a King, to which he is certainly entitled."

"How much the greatest event it is that ever happened in the world! and how much the best!"

"To suppose a man wicked or immoral, merely on account of any difference of religious opinion, was as false as it was absurd; yet this was the original principle of persecution."

"Persecution always said, "I know the consequences of your opinion better than you know them yourselves." But the language of toleration was always amicable, liberal, and just; it confessed its doubts, and acknowledged its ignorance. It said, "Though I dislike your opinions, because I think them dangerous, yet, since you profess such opinions, I will not believe you can think such dangerous inferences flow from them, which strike my attention so forcibly." This was truly a just and legitimate mode of reasoning, always less liable to error, and more adapted to human affairs. When we argued à posteriori, judging from the fruit to the tree, from the effect to the cause, we were not so subject to deviate into error and falsehood, as when we pursued the contrary method of argument. Yet, persecution had always reasoned from cause to effect, from opinion to action, which proved generally erroneous; while toleration led us invariably to form just conclusions, by judging from actions and not from opinions."

"[H]e was indebted to his right honourable friend [Edmund Burke] for the greatest share of the political knowledge he possessed,—his political education had been formed under him,—his instructions had invariably governed his principles."

"Toleration in religion was one of the great rights of man, and a man ought never to be deprived of what was his natural right."

"[H]e thought one of the most splendid triumphs of Christianity was, its having caused slavery to be so generally abolished, as soon as ever it appeared in the world. One obvious ground on which it did this, was by teaching us, that in the sight of Heaven all mankind are equal. The same effect might be expected also from the general principles which it taught. Its powerful influence appeared to have done more in this respect than all the ancient systems of philosophy; though even in them, in point of theory, we might trace great liberality and consideration for human rights."

"Where could be found finer sentiments of liberty, than in the works of Demosthenes and Cicero? Where should we meet with bolder assertions of the rights of mankind, and the dignity of human nature, than in the historians Tacitus and Thucydides?"

"Any thing that proves that it is not in the power of Kings and Princes by their great armies to have every thing their own way is of such good example that without any good will to the French one can not help being delighted by it, and you know I have a natural partiality to what some people call rebels."

"The people had been told by their representatives in parliament that they were surrounded with dangers, and had been shewn none. They were, therefore, full of suspicion and prompt of belief. All this had a material tendency to impede freedom of discussion, for men would speak with reserve, or not speak at all, under the terror of calumny."

"Was it not a situation of the country horrible to relate, that men's correspondence and conversation were to be pried into with such inquisitorial jealousy, as to make it dangerous for them to commit their thoughts to paper, or to converse with a stranger but in the presence of a third person? Let the House do away all these suspicions and rumours by an honest inquiry, and restore the public to that freedom and confidence, both of writing and speech, which it was the pride of our constitution to bestow, and which became the frank and open character of a free people."

"[I]f difference of opinion were a cause of withholding sympathy and compassion, this would indeed be a dismal world to inhabit. Difference of opinion was, in his mind, one great cause of the improvement of mankind, because it led to inquiry and discussion. It was his opinion that in all points, civil and religious, toleration of opinion was wisdom; upon that depended all the peace, he had almost said all the virtue, and consequently all the happiness of the world. This humane doctrine was the great leading feature of the mild and beneficent system of Christianity, and what had tended to render it such an inestimable blessing to mankind."

"Was every man who had liberty in his mouth to be considered as a traitor, merely because liberty had been abused in France, and had been carried to the most shocking licentiousness? He would venture to say, that if this was to be the consequence, fatal, indeed, would it be for England! If the love of liberty was not to be maintained in England; if the warm admiration of it was not to be cherished in the hearts of the people: if the maintenance of liberty was not to be inculcated as a duty; if it was not to be reverenced as our chief good, as our boast and pride and richest inheritance;—what else had we worthy of our care? Liberty was the essence of the British constitution. King, lords, commons, and courts of judicature, were but the forms; the basis of the constitution was liberty, that grand and beautiful fabric, the first principle of which was government by law, and which this day they were going to suspend."

"To deny to the people the right of discussion, because upon some occasions, that right had been exercised by indiscreet or bad men, was what he could not subscribe to. The right of popular discussion was a salutary and an essential privilege of the subject. He would not answer long for the conduct of parliament, if it were not subject to the jealousy of the people."

"In his opinion, the best security for the due maintenance of the constitution, was in the strict and incessant vigilance of the people over parliament itself. Meetings of the people, therefore, for the discussion of public objects, were not merely legal, but laudable."

"He would never forgo inquiry into the causes of the war, and measures to prevent similar calamities in future. This was due to the people, least, in the enjoyment of peace, they should forget their former sufferings from war, and again yield themselves up to delusion. Both the present and the American war were owing to a court party in this country, that hated the very name of liberty; and to an indifference, amounting to barbarity, in the minister, to the distresses of the people. It was some consolation to him that he had done his utmost to prevent the war, and to know that those who provoked it could not but feel, even while they were endeavouring to persuade others of the contrary, that they must, in no very long space of time, adopt the very course which he was recommending as fit to be adopted now."

"His opinion, indeed, was well known to those, who had done him the honour to attend to him; it was, that at all times, in all countries, and upon all occasions, there should be no distinctions in political rights, on account of religious opinions. He thought that the prejudices of the people were, generally speaking, worthy of attention. But when prejudices bent against the general principles of toleration, he did not think them entitled to much respect."

"He would have religious toleration as equal as the laws of England, and that all men should be estimated in society by their morals, and not by the mode of religious worship. To root out prejudices altogether was not a thing to be accomplished at once; but it was a thing to be attempted, and every step towards it would be an advantage to the country."

"...a greater evil than the restoration of the Bourbons to the world in general, and England in particular, can hardly happen."

"Peace is the wish of the French of Italy Spain Germany and all the world, and Great Britain alone the cause of preventing its accomplishment, and this not for any point of honour or even interest, but merely lest there should be an example in the modern world of a great powerful Republic."

"But at no one time had he given an unqualified opinion of the governments which succeeded that event [the abolition of the French monarchy]; much less would he stand pledged to give the least countenance to the scenes of blood and cruelty which had been the almost inseparable attendants on the varied and successive governments that followed one another. He formed his opinion of government by the test of practice, and not by the theory and on paper."

"The people are to be prevented from discussing public topics publicly: they are to be prevented from discussing them privately. If then, without this private intercourse or public debate, the grievances of this country are to be felt, and are such as to call forth a general desire that they should be redressed, what are the public to do? They must send, it seems, to a magistrate, and under his good leave they are to be permitted to proceed... Behold, then, the state of a free born Englishman! Before he can discuss any topic which involves his liberty, he must send to a magistrate who is to attend the discussion. That magistrate cannot prevent such meeting: but he can prevent the speaking, because he can allege, that what is said tends to disturb the peace and tranquillity of this realm."

"I am not friendly to any thing that will produce violence. Those who know me will not impute to me any such desire; but I do hope, that this bill will produce an alarm: that while we have the power of assembling, the people will assemble; that while they have the power, they will not surrender it, but come forward and state their abhorrence of the principle of this proceeding; and those who do not, I pronounce to be traitors to their country. Good God, Sir, what madness, what frenzy has overtaken the authors of this measure! I will suppose for a moment that the only object which they have in view is the preventing a revolution in this country. But that they should have proceeded upon a plan which has no regard tor the liberty of the people, no regard for the glorious efforts of our ancestors, no regard for their maxims, no esteem for the principles and the conduct which have made us what we are, or rather, if this bill be countenanced, what we were, is to me astonishing! For to proceed thus, in order to suppress or prevent popular tumults, appears to me to be the most desperate infatuation. Good God, Sir! We have seen and have heard of revolutions in different states. Were they owing to the freedom of popular opinions? Were they owing to the facility of popular meetings? No, Sir, they were owing to the reverse of these; and therefore I say, if we wish to avoid the danger of such revolutions, we should put ourselves in a state as different from them as possible. What are we now doing? Putting ourselves in a condition nearly resembling the periods when these revolutions happened."

"Look to France before the period of her revolution. Was it the facility of public meetings, or the freedom of discussion granted to the subject, that tended to produce that great change? On the contrary, was it not the absolute prerogative of the king? Was it not the arbitrary power lodged in ministers? Was it not the oppressive privilege of issuing Lettres de Cachet against all who dared to utter their sentiments, and complain of existing grievances, that excited the indignation of the people and accelerated the downfall of the monarchy? If, therefore, one view on which the present measure is held out to your acceptance, be in order to prevent the troubles arising from the frequency of popular assemblies, on that very ground ought the friends of peace and of order to resist the adoption of the measure."

"In countries where men may openly state their grievances and boldly claim redress, the effect of their complaints and remonstrances may, indeed, for a time be obstructed by the operation of ministerial corruption and intrigue; but perseverance must ultimately be effectual in procuring them relief. But if you take away all legal means of obtaining that object, if you silence remonstrance and stifle complaint, you then leave no other alternative but force and violence."

"If the pretext of grievances be groundless, and not warranted by any immediate pressure, the more it is discussed, the less effect it will have in exciting discontent. But if you preclude these political humours, if I may so call them, from having a vent, you then leave no alternative but unconstitutional submission, or actual violence. If ever there exists a just cause of grievance, one or other must be adopted; a tame acquiescence, incompatible with the spirit of freedom, or an open resistance, subversive of the order of government. I know that peace and quiet are the greatest of all blessings, but I know also, that rational liberty is the only security for their enjoyment."

"I admire the British constitution, because it gives scope to the people to exercise the right of political discussion; not merely with the permission of a magistrate, or under the control of an executive force, but on all occasions to state, in bold and plain words, the grievances which they feel, and the redress which they desire."

"There appears to me to be no device at present but between an absolute surrender of the liberties of the People and a vigorous exertion... My view of things is I own very gloomy, and I am convinced that in a few years this Government will become completely absolute, or that confusion will arise of a nature almost as much to be deprecated as despotism itself... This is a great Crisis."

"He declared he could discover nothing in the present state of the country that could justify this new infringement on the liberties of the subject intended by the bill. So far from it, the power and influence of the crown were obviously so enormous that all the liberty that subsisted in the country was preserved only by the freedom of speech and the liberty of the press; if either of these were given up, or in any degree taken away, the only barrier that we had against the annihilation of liberty would be completely destroyed."

"Upon the liberty of the press and freedom of discussion, the basis of the constitution was known to rest. Take away these, and the whole fabric most fall."

"[W]hen the power of speaking was taken away, what was there left but the patience of implicit submission? What hopes could be entertained that grievances would be removed when those who felt them dared not complain? In such a case, it would give him but little anxiety that a spirit of resistance was found impossible to be suppressed."

"He admitted, that, by passing of the bill, the people would have lost a great deal. A great deal! (said Mr. Fox,) Aye, all that is worth preserving. For you will have lost the spirit, the fire, the freedom, the boldness, the energy of the British character, and with them its best virtue. I say, it is not the written law of the constitution of England, it is not the law that is to be found in books, that has constituted the true principle of freedom in any country, at any time. No! it is the energy, the boldness of a man's mind, which prompts him to speak, not in private, but in huge and popular assemblies, that constitutes, that creates, in a state, the spirit of freedom. This is the principle which gives life to liberty; without it the human character is a stranger to freedom. If you suffer the liberty of speech to be wrested from you, you will then have lost the freedom, the energy, the boldness of the British character."

"He must also add, that if the people of this country, who felt that they were called by Providence into a free state, should revolt at such a measure as the present bill, he should not wonder at it. If they saw a conspiracy against that liberty which made them happy, a conspiracy proved, as it was, by the bill—for the bill repealed the bill of rights, and reduced Englishmen to the character of slaves—he should not wonder if they resented it. If, therefore...the people of England should be so unwise as to commit acts of resistance, ministers might condemn them, parliament might condemn them, the law might condemn them, prudence might condemn them, but he believed no good man could ever accuse them of moral guilt."

"This is the last opportunity, (said Mr. Fox,) that I may have to state my sentiments with respect to these bills. I feel it therefore incumbent upon me to declare, that my objections still remain unimpaired. The one is calculated to prevent the liberty of speech; the other the liberty of writing and publishing. If these bills be carried into effect, and if their influence extend to the national character, other nations will be enabled to say, that England, which has conquered others, has at last made a shameful conquest of herself."

"Our Sovereign's Health, the Majesty of the People."

"That a great General like Bonaparte should be inclined to military means of effecting a military Government is less to be wondered at than lamented...by taking the common & beaten path of Ambition he has...done much against the liberty of mankind in every part of the world...The only good that could come from this Event, so pernicious to the cause of general Liberty, was Peace, and that you see our Ministers are determined to refuse."

"[Napoleon has now] surpassed...Alexander & Caesar, not to mention the great advantage he has over them in the Cause he fights in."

"As to Bonaparte, you know what my apprehensions always were, and I can not help thinking they are in a great degree verified. For though he may, and I hope he will, trounce the Austrians...yet it is impossible to deny that he has lost, or at least risqued the losing of an opportunity. Every man has his weak side, and I have always thought Bonaparte's was the thinking Austria more inclined to peace and more to be depended upon than She is. I hope to God he will not suffer from his errour."

"Why Egypt should be of such importance either to the French or to Us I never could discover and I have always thought the Expedition there the foolishest part, perhaps the only foolish part of Bonaparte's Conduct, unless perhaps he had some views in it connected with the internal Politicks of France of which we are not informed, or (which I have always suspected) that he had a desire to be out of the way of either accepting or refusing the command of an army destined to invade England."

"It may be said that the conditions are glorious for the French Republic: it must be confessed that they are; and there is not a Briton but who ought honestly to rejoice that such is the fact. The people of France resisted, as they ought to do, the whole combination of powers who would have imposed upon them a constitution contrary to their own will. Their's was the cause of liberty—the cause of mankind at large. They had every obstacle to oppose which imagination can suggest—but they have triumphed over such obstacles—their cause has been crowned with an everlasting triumph... We have not, I acknowledge, obtained the objects for which the War was undertaken—so much the better—I rejoice that we have not. I like the Peace the more on this very account."

"...for the truth is, I am gone something further in hate to the English Government than perhaps you and the rest of my friends are, and certainly further than can with prudence be avowed. The triumph of the French Government over the English does in fact afford me a degree of pleasure which it is very difficult to disguise."

"However it may have happened, it is an excellent thing, and I do not like it the worse for its being so very triumphant a peace for France...The sense of humiliation in the Government here will be certainly lost in the extreme popularity of the measure...this rascally people are quite overjoyed at receiving from Ministers what, if they had dared to ask it, could not have been refused them at almost any period of the war. Will the Ministers have the impudence to say that there was any time (much less that when Bonaparte's offer was refused) when we might not have had terms as good? Bonaparte's triumph is now complete indeed, and, since there is to be no political liberty in the world, I really believe he is the fittest person to be the master."

"As to War I can only say that my opinion is clearly that it will not be. I can tell you my reasons for this opinion in two sentences. 1st. I am sure that Bonaparte will do everything that he can to avoid it. 2nd. that, low as my opinion is of our Ministry, I cannot believe them quite so foolish as to force him to it, without one motive either of ambition or interest to incite them."

"Bonaparte's wish is Peace, nay that he is afraid of war to the last degree."

"There is not a power in Europe, no not even Bonaparte's that is so unlimited [as the British monarchy]."

"So fully am I impressed with the vast importance and necessity of attaining what will be the object of my motion this night, that if, during the almost forty years that I have had the honour of a seat in parliament, I had been so fortunate as to accomplish that, and that only, I should think I had done enough, and could retire from public life with comfort, and the conscious satisfaction, that I had done my duty."

"I die happy."

"...the following passage from Major Cartwright's Memorandum Book: “On Sunday the 10th of April, 1814, Earl Stanhope informed me that in conversation with Mr. Fox and a third person, Mr. Fox said ‘Parliamentary reform was a fit thing to be made use of in argument in the House of Commons, but not to be carried into execution.’” Lord Stanhope also mentioned the same fact to Major Cartwright's friend, Mr. Holt White, and in the same words."

"I will only mention one other circumstance as tending to show the fallacy of Mr. Bright's opinion. He quotes Charles James Fox as a great authority for peace. I happen to know, from the only living authority from whom that information could be derived—I happen to know that Charles James Fox, the great Minister who resisted the revolutionary war so long, told his colleagues each and severally, on his deathbed, that the great war in which they were then engaged could not be brought to a conclusion; he enjoined them to prosecute it with vigour, and I, among others, look back with gratitude to the results of that great contest."

"Charles James Fox, who, though through some of the perverse fortunes and accidents of political life, only held high office twice in his life, and in each case for a very brief time, was acknowledged by all good judges to be second to none among the Parliamentary speakers in what we are accustomed, and rightly, to describe as the Golden Age of British eloquence."

"[On 11 June 1784] I asked him [Samuel Johnson] if it was true as reported, that he had said lately, ‘I am for the King against Fox; but I am for Fox against Pitt.’ JOHNSON: ‘Yes, Sir; the King is my master; but I do not know Pitt; and Fox is my friend.’ ‘Fox, (added he,) is a most extraordinary man; here is a man (describing him in strong terms of objection in some respects according as he apprehended, but which exalted his abilities the more) who has divided the Kingdom with Caesar; so that it was a doubt whether the nation should be ruled by the sceptre of George the Third, or the tongue of Fox.’"

"Come down 50 years nearer to our own time, and you find a statesman, not long in office, but still held in the affections of all persons of liberal principles in this country, and in his time representing fully the sentiments of the Liberal party—Charles James Fox (Cheers.) Mr. Fox, referring to the policy of the Government of his time, which was one of constant interference in the affairs of Europe, and by which the country was continually involved in the calamities of war, said that although he would not assert or maintain the principle, that under no circumstances could England have any cause of interference with the affairs of the continent of Europe, yet he would prefer the positive policy of non-interference and of perfect isolation rather than the constant intermeddling to which our recent policy had subjected us, and which brought so much trouble and suffering upon the country."

"It was left...above all to Charles James Fox himself to defend the liberties of the subject, freedom of the press and of public meeting against the encroachments of a panicky Government. Fox was almost certainly wrong in his estimate of the danger from France, especially after Napoleon's coup d'état, and Whig opposition to the war had a tendency to degenerate into factiousness, but his defence of liberty was a vindication both of his own courage and of the liberal tradition."

"Pitt's reputation would have been less decisive had not it contrasted so pointedly with the public image of his main rival. Indeed, it is not easy to explain why a man, so attractive in his private circle, should have been so distrusted by the public at large. It would be too simple to see Fox as the victim of unrelenting propaganda. Paragraph after paragraph, it is true, dwelt on his debts, his gambling, his love affairs, and reminded readers that his father had once been called "the public defaulter of unaccounted millions". The accusation of "Cromwell" was particularly effective. It was reported to be the "received notion among the inferiors" in Yorkshire that Fox was "attempting to dethrone the King and make himself an Oliver Cromwell". In Lancashire the name of Fox was said to be "most universally execrated", and in Gloucestershire "the Good Women and the Mob" exclaimed against him and the India bill "with an honest vehemence that will not permit them to discriminate between the Minister and the Man". But he was hounded in this way because he was peculiarly vulnerable, and because the public was prepared to believe the worst of him."

"The main ingredient in the dislike of Fox seems to have been moral disapprobation. The wit, cynicism and urbanity of much of the fashionable world should not blind us to the fact that large sections of the community were sober, god-fearing and respectable, took their tone from the king, and were genuinely disgusted at the spectacle of Fox's furniture being put into the streets, or the leader of the opposition hurrying from the House of Commons to conduct a Faro bank. "Can you, as honest, rational men," appealed a broadsheet to the Parents of Westminster, "give your support to the high priest of drunkenness, gaming, and every species of debauchery that can contaminate the principles you would early wish to inculcate in your offspring...?" It was the paradox of Fox's life that, incomparably the sharpest weapon in his party's armoury, he was also its most grievous liability."

"It is impossible to read the speeches of Fox, at this time, without feeling one's heart yearn with admiration and gratitude for the bold and resolute manner in which he opposed the war, never yielding and never repining, under the most discouraging defeats; and, although deserted by many of his friends in the house, taunted with having only a score of followers left, and obliged to admit that he could not walk the streets without being insulted, by hearing the charge made against him of carrying on an improper correspondence with the enemy in France, yet bearing it all with uncomplaining manliness and dignity. The annals of Parliament do not record a nobler struggle in a nobler cause."

"Charles Fox...[had] the combination of gifts which made him the most attractive Englishman who ever gave his mind to parliamentary politics. Somehow the influence which persuaded Edward Gibbon to say, “Let him do what he will; I must love the dog,” has been transmitted down to us, and somehow, too, the cause of English liberty which he made peculiarly his own embodies the glow of his personality... Fox himself felt the democratic potency of those contests and gave emphasis to it in his own words: “It is the energy, the boldness of a man's mind, which prompts him to speak, not in private but in large and popular assemblies, that constitutes, that creates in a state, the spirit of freedom.” He drew strength and courage from the vast London crowds who swayed before him, and it was there he learned his hatred of censorship, repression, informers; his trust in the people."

"Little did I think that I should ever live to regret Mr. Fox's death."

"In his tour of Switzerland (September 1788) Mr. Fox gave me two days of free and private society. He seemed to feel, and even to envy, the happiness of my situation; while I admired the powers of a superior man, as they are blended in his attractive character with the softness and simplicity of a child. Perhaps no human being was ever more perfectly exempt from the taint of malevolence, vanity, or falsehood."

"I heard him [Robert Peel] express a low opinion of Fox. So far as Fox's private character is concerned, Peel may have been right; but, as a public man, Fox had certainly a remarkable power of grasping general principles."

"Who was the best speaker you ever heard? Fox, during the American War—Fox in his best days; about the year 1779."

"He was loud, turbulent, & threatening, at these times talking in a manner very unlike himself, & being extremely angry with all around Him— The Q: was now in no favor, He called Mr Pitt a rascal, & Mr Fox his Friend."

"What subject is there, whether of foreign policy or domestic interest, or that in the smallest degree affects our Constitution, which does not immediately associate itself with the memory of Mr. Fox; and what moment so fit to address to you the observations which may be thought proper on such an occasion, as that in which your feelings are most excited by the mention of his name?"

"For not even our political sky is blacker than that under which Fox withstood the policy which devoted the strength of England to the appetites and the rancours of Europe, and diverted the splendid promise of the Revolution into the catastrophe of the Empire... He had surrendered to principle a popularity to retain which he had sacrificed everything else. He watched the dismal fulfilment of all his dark predictions, as the long-protracted war became each day more disastrous to liberty in Europe and at home... Those Englishmen who have inherited the Liberalism of Fox cannot reasonably complain if they share something of his hard lot... If Liberals choose the part of Fox, they cannot escape his eclipse. Mark the splendid waste of his genius—twenty years of his life exhausted in a fruitless struggle with the nightmares of a nation; his death surrounded by the abundant and unmistakable signs of the calamities he had seen written on the wall. Let Liberals measure their strength against the triumphant forces of Imperialism, and they can look for no better issue than a glorious defeat and the ineffectual stoicism of despair."

"The giant race is extinct."

"Although Fox's private character was deformed by indulgence in vicious pleasures, it was in the eyes of his contemporaries largely redeemed by the sweetness of his disposition, the buoyancy of his spirits, and the unselfishness of his conduct. As a politician he had liberal sentiments, and hated oppression and religious intolerance. He constantly opposed the influence of the crown, and, although he committed many mistakes, and had in George III an opponent of considerable knowledge of kingcraft and immense resources, the struggle between him and the king, as far as the two men were concerned, was after all a drawn game...the coalition of 1783 shows that he failed to appreciate the importance of political principles and was ignorant of political science...Although his speeches are full of common sense, he made serious mistakes on some critical occasions, such as were the struggle of 1783–4, and the dispute about the regency in 1788. The line that he took with reference to the war with France, his idea that the Treason and Sedition bills were destructive of the constitution, and his opinion in 1801 that the House of Commons would soon cease to be of any weight, are instances of his want of political insight. The violence of his language constantly stood in his way; in the earlier period of his career it gave him a character for levity; later on it made his coalition with North appear especially reprehensible, and in his latter years afforded fair cause for the bitterness of his opponents. The circumstances of his private life helped to weaken his position in public estimation. He twice brought his followers to the brink of ruin and utterly broke up the whig party. He constantly shocked the feelings of his countrymen, and ‘failed signally during a long public life in winning the confidence of the nation’ (LECKY, Hist. iii. 465 sq). With the exception of the Libel Bill of 1792, the credit of which must be shared with others, he left comparatively little mark on the history of national progress. Great as his talents were in debate, he was deficient in statesmanship and in some of the qualities most essential to a good party leader."

"Fox could speak for four hours at a stretch without repeating himself, and in prose so magnificent that it makes the blood race simply to read it—what it must have sounded like beggars the imagination. What is more, Fox could do that after staying up all night gaming and drinking."

"He could be irresponsible, he was certainly reckless, and, on occasion, he was a flagrant opportunist. He can rightly be accused of achieving in his lifetime little of what he so eloquently sought. But he was also warm-hearted, generous and immensely gifted; a richly endowed human being, whose principles have become synonymous with individual and political liberty. His posthumous influence has been enormous. For his arguments—however radical, however politically inconvenient, however ahead of their time—were incontestably right. As Pitt once wearily conceded, "Mr. Fox has never been answered". His arguments on the slave trade, on religious freedom, on the freedom of speech and of assembly, on constitutional reform and in opposition to war were—in the light of eternity—unanswerable. He could be outvoted, he could be out-manoeuvred, he could be checked. But he could not be silenced and—ultimately—he could not be stopped."

"Fame had informed me of his talents, and I soon found that he possessed a noble character, a good heart, liberal, generous, and enlightened views. I considered him an ornament to mankind, and was very much attached to him. We often conversed together upon various topics, without the least prejudice; when I wished to engage in a little controversy, I turned the conversation upon the subject of the infernal machine; and told him that his ministers had attempted to murder me; he would then oppose my opinion with warmth, and invariably ended the conversation by saying, in his bad French, “First Consul, pray take that out of your head.” But he was not convinced of the truth of the cause he undertook to advocate, and there is every reason to believe that he argued more in defence of his country, than of the morality of its ministers."

"As to Fox, one must not look for his model among the ancients. He is himself a model, and his principles will sooner or later rule the world. ... Certainly the death of Fox was one of the fatalities of my career. Had his life been prolonged, affairs would have taken a totally different turn; the cause of the people would have triumphed, and we should have established a new order of things in Europe."

"Froude's palliation of the intolerable egoistic, magniloquent tyranny of Henry VIII is as misplaced as the sympathy of many Whig historians for that thoroughly unscrupulous and factious political adventurer who did his best to hinder British war-effort in the early days of the struggle against Revolutionary France. I cannot bear the sonorous champion of liberty who outside the senate house spends his time with wine, women and gambling."

"Had Fox lived in times less troublesome than those in which he was thrown—or had he not been opposed to such a rival as Pitt—he would, undoubtedly, have been ranked not only among those statesmen the brilliancy of whose genius has reflected honour upon the country that produced them, but among those illustrious patriots whose names, consecrated by the applause of a grateful people, are held up to the admiration of posterity as fathers of their country and benefactors of the human race. He set out in life by being the supporter of the royal prerogative, and took part with the Crown against Wilkes. But being thrown into opposition by Pitt, he quitted a line in which he saw his rival would eclipse him, and became a strenuous advocate for the rights of the popular part of our constitution. In this course the ardour of his temper carried him further than prudence could justify; and, as it generally happens in controversies, he frequently in the violence of debate supported doctrines which, perhaps, his cooler reflection would have led him to disavow. With this impetuosity of temper it is less to be wondered at than regretted that, in the general delirium produced by the French Revolution, he should have been infected with the disorder, and have connected himself with the most frantic of the reformers. It was well remarked in one of the papers of the day, that there scarcely ever lived a statesman for whom as an individual the people felt more affection, or in whom as a politician they placed less confidence."

"In 1805...the Catholic question was again discussed. He would beg the House to attend to the speeches which were delivered on that occasion, one of which he should never forget, for he happened to have heard it.—He never heard a speech which made a greater impression on his mind, than that delivered by Mr. Fox during that debate."

"It was sometime in 1790 that Mirabeau, himself a moving and eloquent speaker, attempted to disparage Fox in Pitt's presence. Pitt replied simply: ‘You have never seen the wizard within the magic circle.’"

"Fox was a powerful speaker, and, in the words of Burke, the greatest debater the world ever saw. Not place or power, but reputation as an orator, was the object of his ambition, as he declares in one of his earliest letters to an intimate friend and relation. He inspired affection still more than admiration. In his worst days an observer said of his party, “There are only forty of them, but every one of them is ready to be hanged for Fox.” In his earlier days, Lord Mansfield being asked who that young man was whom he saw in Westminster Hall, answered, “That is the son of old Harry Fox, with twice his parts and half his sagacity.”"

"The errors of Fox—his coalition with Lord North, and his India Bill—were grave; but the warmth of his feelings and his passionate love of liberty should obtain for his memory indemnity for these or even greater faults. His affectionate temper, combined with his love of liberty, won him the attachment of devoted friends. His name ought to be consecrated in the heart of every lover of freedom throughout the globe."

"George III. said to his daughter, the Princess Mary, afterwards Duchess of Gloucester, who told it to me, that he never thought he should have regretted the death of Fox so much as he found he did."

"Fox's Libel Act had reached the statute book in the temperate early months of 1792, making the jury the judge of the matter as well as of the fact. It was, perhaps, Fox's greatest service to the common people, passed at the eleventh hour before the tide turned towards repression."

"Charles Fox had great facility of delivery; his words flowed rapidly, but he had nothing of Burke's variety of language or correctness, nor his method. Yet his arguments were far more shrewd; he was many years younger. Burke was indefatigable, learned, and versed in every branch of eloquence. Fox was dissolute, dissipated, idle beyond measure."

"Bernard [Levin] thought Charles James Fox was the greatest politician of the 18th century. I said, "Ridiculous. He was wrong about everything," after Bernard had said that he was right about everything. "Even about not wanting to fight Napoleon?" I asked. Petronella likes Charles James Fox. They both like romantic rollicking characters. Charles James Fox seems a very similar character to Nye Bevan, flashing and spectacular but not enough substance. We all agree however that we would rather have Charles James Fox to dinner with us that night than William Pitt."

"An estimated value is a precarious measure of justice, compared with the specific thing."

"Anciently, the Courts of justice did sit on Sundays."

"The last end that can happen to any man, never comes too soon, if he falls in support of the law and liberty of his country: for liberty is synonymous to law and government."

"As mathematical and absolute certainty is seldom to be attained in human affairs, reason and public utility require that judges and all mankind in forming their opinions of the truth of facts should be regulated by the superior number of the probabilities on the one side or the other whether the amount of these probabilities be expressed in words and arguments or by figures and numbers."

"Whatever is contrary, bonos mores est decorum, the principles of our law prohibit, and the King's Court, as the general censor and guardian of the public manners, is bound to restrain and punish."

"A man wants no protection when his conduct is strictly right."

"Tut, man, decide promptly, but never give any reasons for your decisions. Your decisions may be right, but your reasons are sure to be wrong."

"I see through your whole life, one uniform plan to enlarge the power of the crown, at the expense of the liberty of the subject. To this object, your thoughts, words and actions have been constantly directed. In contempt or ignorance of the common law of England, you have made it your study to introduce into the court, where you preside, maxims of jurisprudence unknown to Englishmen. The Roman code, the law of nations, and the opinion of foreign civilians, are your perpetual theme;—but whoever heard you mention Magna Charta or the Bill of Rights with approbation or respect? By such treacherous arts, the noble simplicity and free spirit of our Saxon laws were first corrupted. The Norman conquest was not compleat, until Norman lawyers had introduced their laws, and reduced slavery to a system.—This one leading principle directs your interpretation of the laws, and accounts for your treatment of juries."

""The great Lord Mansfield"...is more worthy of honour and reverence than most of those who are his neighbours among the monuments in Westminster Abbey. What glory to have found the law of evidence of brick and left it of marble! I pulled down the volume of Burke for his encomium on Mansfield, as one whose ideas went to the growing melioration of the law by making its liberality keep pace with justice and the actual concerns of the world—not restricting the infinitely diversified occasions of man, and the rules of natural justice, within artificial circumscriptions, but conforming our jurisprudence to the growth of our commerce and our empire."

"It is not insurrection we now want in Italy, or elsewhere—we want disciplined force, under Sovereigns we can trust."

"I still feel great doubts about the acquisition in sovereignty of so many Dutch colonies. I am sure our reputation on the Continent, as a feature of strength, power, and confidence, is of more real moment to us than an acquisition thus made. The British merchants ought to be satisfied, if we secure them a direct import."

"It is impossible not to perceive a great moral change coming on in Europe, and that the principles of freedom are in full operation. The danger is, that the transition may be too sudden to ripen into anything likely to make the world better or happier. We have new constitutions launched in France, Spain, Holland, and Sicily. Let us see the result before we encourage farther attempts. The attempts may be made, and we must abide the consequences; but I am sure it is better to retard than accelerate the operation of this most hazardous principle which is abroad."

"These arguments about natural defences and strategic boundaries are pushed too far. Real defence and security comes from the guarantee which is given by the fact that they cannot touch you without declaring war on all those interested in maintaining things as they are."

"If we are to undertake the job, we must leave nothing to chance. It must be done upon the largest scale... [Y]ou must inundate France with force in all directions. If Bonaparte could turn the tide, there is no calculating upon his plan; and we must always recollect that Poland, Saxony, and much Jacobinism, are in our rear."

"You will fully appreciate the Parliamentary importance of not having imputed to us that Louis XVIII., by being made an Ally against Buonaparte, has been made master of the confederacy for his own restoration. His Majesty cannot wish us to feel more decisively the importance of his restoration than we do; and most assuredly every effort will be made so to conduct the war so as to lead to this result, but we cannot make it a sine qua non. Foreign Powers may justly covenant for the destruction of Buonaparte's authority as inconsistent with their own safety, but it is another question avowedly to stipulate as to his successor. This is a Parliamentary delicacy."

"I hope you will be able to make M. de Blacas and those about the king understand, that John Bull fights best, when he is not tied, and that, altho' as a line of policy we can with good management connect the support of the Bourbons with the avowed object of the war, we never could sustain as a principle, that we were committed irrevocably to His Majesty to make this a sine qua non under every possible circumstance. Such an engagement would defeat its own purpose by rendering that questionable, which if done voluntarily, would command a general concurrence."

"The steadiness of this country in the war will depend upon our making it clear that the Continent has voluntarily decided to seek its safety in arming."

"Fouché and men of his stamp are nowhere so little to be dreaded as in office, mixed up with other materials. Tyrants may poison or murder an obnoxious character, but the surest and only means a constitutional sovereign has to restrain such a character is to employ him. Office soon strips him of his most dangerous adherents—he comes unpopular, he can be laid aside at pleasure, and sinks to his true lead. So far from making himself visibly responsible for everything, the King ought to throw upon his Ministers the odium and risk of conducting his service. His Majesty ought to turn the political control towards the Minister for the time being and not entertain it himself beyond affording him the due support which his services may deserve. This is the true strength of a constitutional king. All paper constitutions are of comparatively small importance; the essence of a free state is so to manage the party warfare, as to reconcile it with the safety of the sovereign—to do this, the King must give the contending parties facilities against each other, and not embark himself too deeply with any."

"I much suspect neither Austria nor Prussia, and certainly none of the smaller Powers, have any sincere desire to bring the present state of things to a speedy termination: so long as they can feed, clothe, and pay their armies at the expense of France, and put English subsidies into their pockets besides, which nothing can deprive them of, previous to the 1st of April, 1816, but the actual conclusion of a treaty with France, you cannot suppose they will be in a great hurry to come to a final settlement, since the war may be said to have closed."

"No doubt, the prevailing sentiment throughout Germany is in favour of territorially reducing France. After all the people have suffered, and with the ordinary inducements of some fresh acquisitions, it is not wonderful that it should be so; but it is one thing to wish the thing done, and another to maintain it when done; and, in calculating the chances of the latter, we ought to be aware that none of these Powers can, for any time, keep up war establishments, or, having once laid them down, find the means of speedily resuming them; and that, if the course adopted materially increases the chances of early war with France, these acquisitions may be of short duration, whilst our chances of an interval of peace will be diminished, and we may be obliged, in order to keep France within any bounds, to take the weight of the war, in a pecuniary sense, upon ourselves."

"My belief and hope, then, is, if the arrangement is made with some attention to the feelings and interests of the country, that the King, his Government, and the loyal party in France, will ally themselves with you; and that, thus sustained, the King will be able gradually to establish his authority, which, if accomplished, is valuable beyond all other securities we can acquire. If he fails, we shall not have to reproach ourselves with having precipitated his fall, and we shall have full time to take our precautions. If, on the contrary, we push things now to an extremity, we leave the King no resource in the eyes of his own people but to disavow us; and, once committed against us in sentiment, he will be obliged soon either to lead the nation into war himself, or possibly be set aside to make way for some more bold and enterprising competitor. The whole of this view of the question turns upon a conviction that the King's cause in France is far from hopeless, if well conducted, and that the European alliance can be made powerfully instrumental to his support, if our securities are framed in such a manner as not to be ultimately hostile to France, after she shall have given protracted proofs of having ceased to be a revolutionary State."

"I have no doubt the middle line would be the most popular, and that, in extorting the permanent cession of one or two fortresses of great name, our labours would carry with them an éclat which is not likely to attend them, according to the course we recommend. But it is not our business to collect trophies, but to try if we can bring back the world to peaceful habits. I do not believe this to be compatible with any attempt now materially and permanently to affect the territorial character of France, as settled by the Peace of Paris; neither do I think it a clear case (if we can, by imposing a strait waistcoat upon that Power for a number of years, restore her to ordinary habits, and weighing the extraordinary growth of other States in latter times, and especially of Russia) that France, even with her existing dimensions, may not be found a useful rather than a dangerous member of the European system."

"I feel no wrath against the people. I am only doing my duty."

"The present Confederacy may be considered as the union of nearly the whole of Europe against the unbounded and faithless ambition of an individual Napoleon]. It comprehends not only all the great monarchies, but a great proportion of the secondary Powers. It is not more distinguished from former Confederacies against France by the number and magnitude of the Powers engaged than by the national character which the war has assumed throughout the respective states. On former occasions it was a contest of sovereigns, in some instances perhaps, against the prevailing sentiment of their subjects; it is now a struggle dictated by the feelings of the people of all ranks as well as by the necessity of the case. The sovereigns of Europe have at last confederated together for their common safety, having in vain sought that safety in detached and insulated compromises with the enemy. They have successively found that no extent of submission could procure for them either safety or repose, and that they no sooner ceased to be objects of hostility themselves, than they were compelled to become instruments in the hands of France for effectuating the conquest of other unoffending states. The present Confederacy may therefore be pronounced to originate in higher motives and to rest upon more solid principles than any of those that have preceded it, and the several Powers to be bound together for the first time by one paramount consideration of an imminent and common danger."

"It is this common danger which ought always to be kept in view as the true basis of the alliance, and which ought to preclude defection from the common cause. It must be represented to the Allies that having determined to deliver themselves from the vengeance of the conqueror by their collective strength, if collectively they fail, they are separately lost. He never will again trust any one of them with the means of self-defence—their only rational policy then is inseparable union—to make the contest that of their respective nations, to persevere under every disaster, and to be satisfied that to end the contest safely the enemy must be compelled to treat with them collectively, whilst the best chance of an early peace is at once to satisfy the enemy that a separate negotiation is unattainable."

"As opposed to France, a peace concluded in concert, though less advantageous in its terms, would be preferable to the largest concessions received from the enemy as the price of disunion. The great object of the Allies, whether in war or negotiation, should be to keep together, and to drive back and confine the armies of France within the circle of their own immediate resources. This alone can bring down the military force of the enemy to its natural level, and save Europe from being progressively conquered with its own spoils."

"To suppose that the Powers on the side of Germany might be induced to sign a peace, leaving Great Britain and the nations of the Peninsula to carry on the war, or that the enemy being expelled from the Peninsula, Spain might sheath the sword, leaving the Continental Powers to sustain the undivided shock of French power, is to impute to them all a total blindness to their common safety. Were either of these interests to attempt to shelter themselves in a separate peace, it must leave France master of the fate of the other, and ultimately of both. It is by the war in Spain that Russia has been preserved, and that Germany may be delivered; it is by the war in Germany that Spain may look to escape the subjugation that otherwise ultimately await her. So long as both manfully contend in the field against France, neither can be absolutely overwhelmed, and both, upon every sound principle of military calculation, must by perseverance triumph. To determine to stand or fall together is their only safety, and to effect this the confederates must be brought to agree to certain fixed principles of common interest."

"He had now the satisfaction to say, that although he was unable to announce the immediate and actual abolition of the [[Atlantic slave trade|[slave] trade]], all the Powers of Europe had agreed that it should not be extended beyond the period at which by possibility it could be terminated. They had concurred in a solemn address to the world, on the necessity of sweeping a trade, so intolerable in a moral point of view, from the face of the earth, and had pledged themselves to take no further time for that purpose than was necessary for the internal regulation of their own dominions."

"It was no small gratification to him to have brought the different Powers of Europe, not only to an agreement to the principle of the abolition [of the slave trade], but to an early and absolute accomplishment of it. He heartily wished that he could announce that this curse of humanity had ceased to exist, but final sentence had been passed upon it."

"The question which the House would have to decide was, whether a system had been created under which all countries might live in that peace which it was the great object of the confederacy to establish. A difference of sentiment on some points of the arrangements could be no impeachment of the wisdom of the whole. Perfection belonged to no work of human beings, even when many years were devoted to it; much less when its completion was accelerated by the necessity of circumstances. On this general principle he applauded and was prepared to maintain the proceedings of the Congress at Vienna."

"The Allies had made war, not for the sake of subjugating any power, but for the sake of preserving the whole of Europe from subjugation; they had succeeded in their object; and they had endeavoured to give to the different powers of the European commonwealth a protection from that danger by which they had already been destroyed."

"If Buonaparté succeeded in re-establishing his authority in France, peace must be despaired of; at least such a peace as we had recently the hope of enjoying. The question now was, whether Europe must once more return to that dreadful system which it had so long pursued; whether Europe was again to become a series of armed nations, and whether Great Britain among them was to abandon that wholesome state into which she was now settling, to resume her station as a military people, and again to struggle for the independence of the world? These were questions of no small magnitude, depending upon events now in issue, depending upon a new and an unexpected contest, in which the liberties of mankind were once more assaulted and endangered."

"It was not merely a question whether the Bourbon family, which had already given so many benefits to France, and among them, that best of all benefits, peace, should continue to reign in France, but whether tyranny and despotism should again reign over the independent nations of the continent? Whether as applied to this country, we should enjoy the happy state that we had bought with our blood after a long struggle, or whether we should once more revert to that artificial system which, during that struggle, we were compelled to maintain? Upon these points there could exist only one feeling, and his lordship trusted that Providence would ordain only one result."

"The system of the Emperor [of Russia] did him honour as a monarch and as a man. Nothing could be more pure than the ends which he had set before himself in all his actions; but this system aims at a perfection, which we do not believe applicable to this century or to mankind. We cannot follow him along this path. It is a vain hope, a beautiful phantom, which England above all can not pursue. All speculative policy is outside her powers. It is proposed now to overcome the revolution; but so long as this revolution does not appear in more distinct shape, so long as this general principle is only translated into events like those of Spain, Naples and Portugal—which, strictly speaking, are only reforms, or at the most domestic upsets, and do not attack materially any other State—England is not ready to combat it. Upon any other question purely political, she would always deliberate and act in the same way as all the other Cabinets."

"In this Alliance, as in all other human Arrangements, nothing is more likely to impair, or even to destroy its real utility, than any attempt to push its duties and its obligations beyond the Sphere which its original conception and understood Principles will warrant.—It was an Union for the re-conquest and liberation of a great proportion of the Continent of Europe from the military domination of France; and having subdued the Conqueror, it took the State of Possession, as established by the Peace, under the protection of the Alliance.—It never was, however, intended as an Union for the Government of the World, or for the Superintendence of the Internal Affairs of other States."

"It provided specifically against an infraction on the part of France of the state of possession then created: It provided against the Return of the Usurper or any of his Family to the throne: It further designated the Revolutionary Power which had convulsed France and desolated Europe, as an object of it's constant solicitude, but it was the Revolutionary power more particularly in its Military Character actual and existent within France against which it intended to take Precautions, rather than against the Democratic Principles, then as now, but too generally spread throughout Europe."

"In thus attempting to limit the objects of the Alliance within their legitimate Boundary, it is not meant to discourage the utmost frankness of communication between the Allied Cabinets; their Confidential Intercourse upon all Matters, however foreign to the Purposes of the Alliance, is in itself a valuable expedient for keeping the current of sentiment in Europe as equable and as uniform as may be... but what is intended to be combated as forming any part of their Duty as Allies, is the Notion, but too perceptibly prevalent, that whenever any great Political Event shall occur, as in Spain, pregnant perhaps with future Danger, it is to be regarded almost as a matter of course, that it belongs to the Allies to charge themselves collectively with the Responsibility of exercising some Jurisdiction concerning such possible eventual Danger. One objection to this view of our Duties, if there was no other, is, that unless We are prepared to support out interference with force, our judgment or advice is likely to be but rarely listened to, and would by frequent Repetition soon fall into complete contempt. So long as We keep to the great and simple conservative principles of the Alliance, when the Dangers therein contemplated shall be visibly realised, there is little risk of difference or of disunion amongst the Allies."

"We may all agree that nothing can be more lamentable, or of more dangerous example, than the late revolt of the Spanish Army: We may all agree that nothing can be more unlike a monarchical Government, or less suited to the wants and true interests of the Spanish nation, than the Constitution of the year 1812; We may also agree, with shades of difference, that the consequence of this state of things in Spain may eventually bring danger home to all our own doors, but it does not follow, that We have therefore equal means of acting upon this opinion."

"In this country at all times, but especially at the present conjuncture, when the whole Energy of the State is required to unite reasonable men in defence of our existing Institutions, and to put down the spirit of Treason and Disaffection which in certain of the Manufacturing Districts in particular, pervades the lower orders, it is of the greatest moment, that the public sentiment should not be distracted or divided, by any unnecessary interference of the Government in events, passing abroad, over which they can have none, or at best but very imperfect means of controul."

"Great Britain has perhaps equal Power with any other State to oppose Herself to a practical and intelligible Danger, capable of being brought home to the National Feeling:—When the Territorial Balance of Europe is disturbed, she can interfere with effect, but She is the last Govt. in Europe, which can be expected, or can venture to commit Herself on any Question of an abstract character."

"We shall be found in our Place when actual danger menaces the System of Europe; but this Country cannot, and will not, act upon abstract and speculative Principles of Precaution."

"It will naturally occur to every virtuous and generous mind, and to none more probably than to the Emperor of Russia's own,—indeed it is the first impression which presents itself to every reflecting observer when he contemplates the internal state of European Turkey—viz. : Is it fit that such a state of things should continue to exist? Ought the Turkish yoke to be for ever rivetted upon the necks of their suffering and Christian subjects; and shall the descendants of those, in admiration of whom we have been educated, be doomed in this fine country to drag out, for all time to come, the miserable existence to which circumstances have reduced them?"

"It is impossible not to feel the appeal; and if a statesman were permitted to regulate his conduct by the counsels of his heart instead of the dictates of his understanding, I really see no limits to the impulse, which might be given to his conduct, upon a case so stated. But we must always recollect that his is the grave task of providing for the peace and security of those interests immediately committed to his care; that he must not endanger the fate of the present generation in a speculative endeavour to improve the lot of that which is to come."

"I cannot, therefore, reconcile it to my sense of duty to embark in a scheme for new modelling the position of the Greek population in those countries at the hazard of all the destructive confusion and disunion which such an attempt may lead to, not only within Turkey but in Europe. I am by no means persuaded, were the Turks even miraculously to be withdrawn (what it would cost of blood and suffering forcibly to expel them I now dismiss from my calculations) that the Greek population, as it now subsists or is likely to subsist for a course of years, could frame from their own materials a system of government less defective either in its external or internal character, and especially as the question regards Russia, than that which at present unfortunately exists. I cannot, therefore, be tempted, nor even called upon in moral duty under loose notions of humanity and amendment, to forget the obligations of existing Treaties, to endanger the frame of long established relations, and to aid the insurrectionary efforts now in progress in Greece, upon the chance that it may, through war, mould itself into some scheme of government, but at the certainty that it must in the meantime, open a field for every ardent adventurer and political fanatic in Europe to hazard not only his own fortune, but what is our province more anxiously to watch over, the fortune and destiny of that system to the conservation of which our latest solemn transactions with our Allies have bound us."

"On the sad day following that of his death, one of his servants was asked whether he had remarked any change in him; the answer was 'Yes;' and being further asked to state the nature of the change, he replied, 'One day he spoke sharply to me!'"

"Put all their other men together in one scale, and poor Castlereagh in the other—single, he plainly weighed them down... One can't help feeling a little for him, after being pitted against him for several years pretty regularly. It is like losing a connection suddenly. Also, he was a gentleman, and the only one amongst them."

"Just and passionless."

"It is not, however, by one or two isolated successes that Lord Castlereagh's foreign policy ought to be tried. It is best judged by its general results. During the war his aim was to overthrow Napoleon, and to reduce France within her ancient limits. After the war his aim was to uphold the balance of power, and so to secure lasting peace to Europe. When the direction of England's foreign policy passed from his hands, both objects had been attained... For forty years the peace of Europe flourished undisturbed by one single conflict between any of the five great Powers who adjusted their differences at Vienna... Europe has not enjoyed so long a repose from the curse of war since the fall of the Roman empire. Such an achievement is an ample justification of the acts of the Congress of Vienna and of the minister who bore so large a part in shaping its decrees."

"It was a mere calumny to call him an enemy to freedom. In its truest and most literal sense—the exemption from oppression—he did more for it than any statesman of his age. We have the testimony of the Duke of Wellington, that he had done more to destroy the slave-trade than any man in Europe; and the struggle which absorbed the best years of his life was a struggle on a vast scale for the liberties of mankind."

"[F]rom Napoleon's tyranny time gave no respite, and insignificance no escape. His exactions ground down every income, and his massacres, thinly disguised under military names, thinned every village, from Reggio to Lilbeck. To have borne a large part in freeing Europe from such a scourge as this—to have provided securities that made it for the future an impossibility—was to have done a greater service to the cause of freedom than any shifting of the equilibrium of electoral power is ever likely to effect."

"Most sincerely do I congratulate you; and be assured that the fullest justice is done to the great abilities you have displayed through the whole of the transactions which you have so successfully and wonderfully managed. Your superiority and authority are now fixed."

"As for my friend Lord Castlereagh, he is so cold that nothing can warm him."

"As a Minister he is a great loss to his party, and still greater to his friends and dependants, to whom he was the best of patrons; to the country I think he is none. Nobody can deny that his talents were great, and perhaps he owed his influence and authority as much to his character as to his abilities. His appearance was dignified and imposing; he was affable in his manners and agreeable in society. The great feature of his character was a cool and determined courage, which gave an appearance of resolution and confidence to all his actions, and inspired his friends with admiration and excessive devotion to him, and caused him to be respected by his most violent opponents. As a speaker he was prolix, monotonous, and never eloquent, except, perhaps, for a few minutes when provoked into a passion by something which had fallen out in debate... He never spoke ill; his speeches were continually replete with good sense and strong argument, and though they seldom offered much to admire, they generally contained a great deal to be answered. I believe he was considered one of the best managers of the House of Commons who ever sat in it, and he was eminently possessed of the good taste, good-humor, and agreeable manners which are more requisite to make a good leader than eloquence, however brilliant."

"[I]t was this man, more than any other, who forged again a European connection for Britain, who maintained the Coalition, and negotiated the settlement which in its main outlines was to last for over fifty years. Psychologists may well ponder how it came about that this Irish peer, whose career had given no indication of profound conceptions, should become the most European of British statesmen. No man more different from his great protagonist, Metternich, could be imagined. Metternich was elegant, facile, rationalist; Castlereagh, solid, ponderous, pragmatic; the former was witty and eloquent, if somewhat pedantic; the latter cumbersome in expression, although effective in debate; Metternich was doctrinaire and devious; Castlereagh, matter-of-fact and direct. Few individuals have left behind them such a paucity of personal reminiscences. Icy and reserved, Castlereagh walked his solitary path, as humanly unapproachable as his policy came to be incomprehensible to the majority of his countrymen. It was said of him that he was like a splendid summit of polished frost, icy, beautiful, aloof, of a stature that nobody could reach and few would care to."

"There was one at Paris, however, who for a brief three months represented the conscience of Europe. It is difficult to explain why it should have been Castlereagh who resisted the Prussian clamour for the dismemberment of France in which even Metternich joined to the extent of demanding the permanent dismantling of the outer belt of French fortifications. Or why he should have refused always in such periods to go along with the Cabinet and Parliament, both urging a punitive peace. Yet France was spared and the equilibrium of Europe saved by the representative of the insular power which stood in least danger from immediate attack. At no other time in his career did Castlereagh show to greater advantage than in his battle for the equilibrium at Paris. Misunderstood at home, without the support of the moral framework which Metternich had provided in previous frays, he conducted himself with his customary methodical reserve, cumbersomely persuasive, motivated by an instinct always surer than his capacity for expression. This was the man on whom Europe for two generations heaped opprobrium as the destroyer of its liberties, because so much had the political equilibrium come to be taken for granted that the social contest overshadowed all else; to the extent that it was forgotten that without the political structure so resolutely preserved by Castlereagh, there would have been no social substance left to contend for."

"His character will not be very easily defined in the page of history in which it must stand so conspicuously from the great events with which it has been connected. No man certainly ever traded so largely on so small a capital, but presence of mind, some sagacity, a good temper and good manners supplied the place of knowledge and eloquence."

"I cannot praise Castlereagh enough. His attitude is excellent and his work as direct as it is correct. I cannot find a single point of difference with him and assure you that his mood is peaceful, peaceful in our sense."

"It is a great misfortune. The man is irreplaceable, especially for me... Castlereagh was the only person in his country who had experience in foreign affairs."

"Quest.—Why is a Pump like Viscount Castlereagh? Answ.—Because it is a slender thing of wood, That up and down its awkward arm doth sway, And coolly spout, and spout, and spout away, In one weak, washy, everlasting flood!"

"Mackintosh used to say of Castlereagh that he had all the inferior qualities of a leader in an extraordinary degree. Though his language was often ungrammatical, his metaphors and figures so strangely perplexed and confused as to set the House a laughing, yet I have heard him speak in such a powerful, impressive and eloquent style as would have done honour to any man. The more he was pressed...the better he spoke, both in matter and manner. He was a handsome, fine looking man, good natured, high bred, and his courage was so undoubted that he could allow people to take liberties with him, or disregard them, as unworthy of his notice, which other men might have lost reputation by not resenting."

"Castlereagh, who had been often pointed out as the successor of Pitt, wanted the large views of that great man... [He] was an obscure orator, garnishing his speeches with confused metaphors... He had no classical quotations, no happy illustration, no historical examples... Yet his influence with his party was very great, and he was, till near the close of his life, a successful leader of the House of Commons. For this end he possessed...very considerable advantages. He was, as a man of business, clear, diligent, and decided. His temper was admirable – bold and calm, good humoured and dispassionate. He was a thorough gentleman; courteous, jealous of his own honour, but full of regard for the feelings of others. No one doubted his personal integrity, however much they might dislike his policy."

"I met Murder on the way— He had a mask like Castlereagh—"

"There probably never was a statesman whose ideas were so right and whose attitude to public opinion was so wrong. Such disparity between the grasp of ends and the understanding of means amounts to a failure in statesmanship."

"O God, if there be a God, save my soul, if I have a soul."

"Great men whilst living must expect disgraces, Dead they're ador'd—when none desire their places."

"The chief business of a government is like that of a nurse, to hinder those who are under its care from doing mischief to themselves."

"If christian nations therefore were nations of christians, all war would be impossible and unknown among them."

"Man is that link of the chain of universal existence, by which spiritual and corporeal Beings are united … How will man, that sanguinary tyrant, be able to excuse himself from the charge of those innumerable cruelties inflicted on his unoffending subjects committed to his care, formed for his benefit, and placed under his authority by their common Father?"

"Thousands are collected from the idle and the extravagant for seeing dogs, horses, men and monkeys perform feats of activity, and, in some places, for the privilege only of seeing one another."

"We are unable to give life, and therefore ought not wantonly to take it away from the meanest insect, without sufficient reason; they all receive it from the same benevolent hand as ourselves, and have therefore an equal right to enjoy it."

"Omnipotence cannot work contradictions; it can only effect all possible things."

"Those who profess outrageous zeal for the liberty and prosperity of their country, and at the same time infringe her laws, affront her religion and debauch her people, are but despicable quacks."

"Soames Jenyns and his more celebrated reviewer, Dr. Johnson, as explicitly as Bentham, laid down the doctrine that utility is the foundation of morals."

"When told by a constituent that he would rather vote for the devil, Wilkes responded: "Naturally." He then added: "And if your friend decides against standing, can I count on your vote?""

"Our sovereign’s health—the majesty of the people."

"Rebellion to tyrants is obedience to God."

"Fair Hebe I left, with a cautious design To escape from her charms, and to drown them in wine, I tried it; but found, when I came to depart, The wine in my head, and still love in my heart."

"But, mad with his love, To a precipice goes, Where a leap from above Would soon finish his woes."

"And sadly reflecting, That a lover forsaken A new love may get, But a neck when once broken Can never be set."

"But, bold, unconcerned At thoughts of the pain, He calmly returned To his cottage again."

"Of all the torments, all the cares, With which our lives are curst; Of all the plagues a lover bears, Sure rivals are the worst! By partners in each other kind Afflictions easier grow; In love alone we hate to find Companions of our woe."

"How great soe’er your rigours are, With them alone I’ll cope; I can endure my own despair, But not another’s hope."

"As, near Porto Bello lying, On the gently swelling flood, At midnight, with streamers flying, Our triumphant navy rode."

"Heed, oh heed! my fatal story, I am Hosier's injur'd ghost; You who now have purchas'd glory At this place where I was lost."

"To have fall'n, my country crying, He has play'd an English part, Had been better far than dying Of a griev'd and broken heart."

"Sent in this foul clime to languish Think what thousands fell in vain, Wasted with disease and anguish, Not in glorious battle slain."

"Hence with all my train attending From their oozy tombs below, Through the hoary foam ascending Here I feed my constant woe."

"After this proud foe subduing, When your patriot friends you see, Think on vengeance for my ruin, And for England sham'd in me."