I actually forgot that much of what we know about the Convention came from second-hand information and/or personal notes. Really I think a lot of that attitude about the South's refusal to break away from Britain if slavery is damned is with hindsight and applying attitudes of the 1840s-50s backwards, but that's another discussion. The bottom line is that much of the south was looking out for their checkbooks (as was New York, apparently), or in South Carolina's case a question of timing.
In Georgia's case, I think people forget that it was mostly just a really thin strip of land at the time in terms of actual populated areas, and almost an extension of South Carolina. Once movement westward happens, who knows how different attitudes in the state towards slavery might develop if the spirit of the Enlightenment is that much stronger (especially with Virginia's Democratic-Republican political influence in the area also being strengthened)? But yeah, I see what you mean about the trade itself being damned rather than the institution on the whole...baby steps, I suppose. Jefferson was indeed a complicated dude, both here and IOTL.
Yeah, I agree. On all of this.
For the moment, however, let us cast our attention back to France (and some other parts of Europe), in the penultimate installment of Part VI. Because it's friday. (Well, not all over the globe, I suppose, but it's friday where I live.) And I promised an update on friday. So let's find out what kind of a place the French Republic is shaping up to be, and what the rest of Europe feels about that.
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The Declaration of the Rights of Humanity (adopted on the 26th of September, 1784):
I. Human beings are born and remain free and equal in rights. The aim of all political association must be the preservation of the natural and imprescriptible rights of humanity. These rights are liberty, property, security, and resistance to oppression.
II. The principle of all sovereignty resides essentially in the individual. No body nor government may exercise any authority which does not proceed directly from the individual.
[1]
III. Liberty consists in the freedom to do everything which injures no one else; hence the exercise of the natural rights of each man has no limits except those which assure to the other members of the society the enjoyment of the same rights. These limits can only be determined by law.
IV. Law can only prohibit such actions as are hurtful to the individual. Law may not be used to coerce individuals into any action against their will. Nothing may be prevented which is not forbidden by law.
V. No person shall be accused, arrested, or imprisoned except in the cases and according to the forms prescribed by law.
VI. The law shall provide for such punishments only as are strictly and obviously necessary, and no one shall suffer punishment except it be legally inflicted in virtue of a law passed and promulgated before the commission of the offense.
VII. As all persons are held innocent until they shall have been declared guilty, if arrest shall be deemed indispensable, all harshness not essential to the securing of the prisoner's person shall be severely repressed by law.
VIII. The free communication of ideas and opinions is one of the most precious of the rights of man. Every citizen may, accordingly, speak, write, and print with freedom. No one shall be disquieted on account of his opinions, including his religious views.
IX. A society in which the observance of the law is not assured, nor the separation of powers defined, has no constitution at all.
X. Property being a sacred right, no one except a convicted traitor can be deprived of it, unless public necessity, legally constituted, explicitly demands it, and then only under the condition of a just and prior indemnity.
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Excerpted from The French Revolution and its Aftermath, by Robert Goulard (De Gas, France, 1967):
The Declaration of the Rights of Humanity was completed and adopted several weeks before the proposed consitution was finished. Having seen the Declaration, Caritat moved to adopt it into the constitution, forming the first ten articles, and thus becoming legally binding. On the 11th of October, his committee presented their consitutional draft. In explaining the principles and motives behind the constitutional scheme to the Assembly, Caritat approached the issue very much like the mathematician he was at heart, by presenting the whole thing as a problem to be solved:
“
To give to a territory of twenty-seven thousand square leagues, inhabited by twenty-five million individuals, a constitution which, being founded on the principles of reason, liberty and justice, ensures to citizens the fullest enjoyment of their rights, and which adheres to the national identity of our nation; to combine the parts of this constitution, so that the sovereignty of each individual and of our people as a whole is assured; to create an equitable balance, so that the legal framework shall not hinder the exercise of natural liberty, but protect it—such is the problem that we had to solve.”
[2]
The constitutional document introduced by the committee encompassed the following points:
- The French Republic would be a federal state, as advocated by Montesquieu, and based on the examples provided by Prussia and Poland. [3] The pre-existing provincial boundaries would mostly be maintained, and historical regional identities respected and enshrined: the new provincial assemblies were explicitly instructed to observe their local culture, customs and traditions.
- The provinces would be further divided into districts, and the districts into urban and rural municipalities. Property owning citizens of a municipality would have a direct vote in a town hall assembly. The town hall assembly would elect representatives to the district assembly, who would elect representatives to the provincial assembly, who would who would in turn elect representatives to the National Assembly of France. All assemblies were to be unicameral. At every level, one third of the seats would be vacated every two years, and filled again in new elections. Thus, the whole assembly would never be replaced at once. [4]
- Citizenship was to be granted to men and women of all races who were at least 21 years old, following an uninterrupted residence of one year on French soil, counting from the day of their inscription on the civic table of a municipality. The right to vote, as well as to be elected to public office, would be enjoyed by all property-owning citizens. [5]
- The legislative assemblies at all levels would have the authority to appoint a five-person directory, which would head the executive branch. The assembly would at all times retain the right to remove any or all of the directors, and replace them with others. The presidency of the directory would rotate on an annual basis.
- The national government would be charged with foreign affairs, the army, the navy, the National Guard, education and main infrastructure. In addition, certain matters of finance and economic policy would be dealt with at the national level. All other affairs would be handled at the provincial level, or could be delegated to district or municipal level.
- All citizens in a position to bear arms would constitute the military force of the French Republic. The national Directory would appoint generals via commission, for the time of a campaign, and only in the event of war. Citizens of the Provinces would elect the commanders of their National Guard divisions. The French Republic would only engage in warfare for the preservation of its liberty, the conservation of its territory and the defence of its allies. War could be only be decreed by the National Assembly.
- Considering the current state of chaos and unrest throughout France, the current National Assembly would remain in session until such time as orderly elections could be carried out, and would appoint a National Directory to see to it that order was restored as soon as possible.
These proposals were accepted by a majority vote in the Assembly on the 15th of October, thus providing the French Republic with a constitution. The Assembly immediately instructed Caritat, Riqueti, La Fayette, d’Orléans and Sieyès to comprise the National Directory. The first order of business would be to get the Republic in better financial shape, closely followed by the objective to re-organize the bureaucracy, raise the army, and defeat the remaining monarchists. And then, of course, there was the question of what should be done with the former king…
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Excerpted from The Trial of a King, by Fantine Baubiat (De Gas, France, 1972):
After some deliberation, the former royal family was transferred to the Bastille. Infamously used as a prison under his own regime, one of the first acts of the Provisional Executive under Riqueti had been to issue a number of decrees outlawing all
lettres de cachet, as well as prohibiting the inhumane treatment of suspects and convicts in general. The Bastille was, as a result, no longer in use as a prison. Naturally, when the former king and his family moved in, conditions inside the fortress were vastly different from they way they had perviously been. There was no luxery, but it was made fit for human habitation. And there, the erstwhile king of France awaited his trial.
The Directory was partial to keeping Louis enprisoned, both as a hostage and as a bargaining chip. Some of the more radical members of the Assembly advocated the execution of “the tyrant,” but there seemed as yet to be no majority for that point of view. The Assembly did, however, demand a trial. It was finally voted upon, and the Assembly ruled that only the representatives themselves, invested with the responsibility to defend the right of the people, could have the authority to try the former king. And so, the deposed king was fetched from the Bastille to stand before the Assembly and hear his indictment: an accusation of high treason and crimes against the people of France. The former king was given adequate opportunity to respond to these charges, which he did, assisted by his legal council.
The verdict was a foregone conclusion: some two-thirds of the Assembly deemed Louis guilty, none deemed him innocent, and roughly a third of the representatives abstained from the vote. The very next day, the Assembly met again. This time to decide upon the punishment to fit the crimes. All members of the Directory argued against the death penalty, with Caritat famously arguing that executing the king would mean “accepting the unacceptable,” namely that violence was a legitimate tool to achieve one’s goals. He admonished the Assembly: “
If we choose to accept that one person may be killed to serve a vast number of people, than it shall not be long before we accept that a few more people may also be killed to serve a vast number of people. Ever greater sacrifices will be found acceptable in the name of the greater good, and before long we will be sacrificing a vast number of people, and excusing ourselves for it by saying we are doing it to help a vast number of people.”
In the end, roughly 15% of the representatives voted to exile the former king, 40% voted to execute him, and 45% to let him live out his days as a prisoner. It was a relatively close thing, but leniency carried the day. This was a turning point in the chain of events we now call the French revolution: reason and rage had previously been competing forces within France. Had rage won out, who knows what would have become of the revolution? It is unlikely that Caritat must be taken at face value; it is unlikely that executing one man would have opened the doors to a republic of gallows, where mass executions became the norm… but surely we must be glad that France was never put to test so severely. When one considers the terrible events in Bavaria, one shudders to think that even a fraction of such bloodshed could have occurred in one’s own country.
The radical
enragés certainly demonstrated a furious bloodlust during the deliberations, even though they were but a minority. After the sentencing, Director Riqueti made good use of the opportunity to warn the Assembly against the danger of mob rule. Although the cause of reason had triumphed that day, he wished to permanently forestall the rise of armed mobs, which would only drive the revolution further and further along a destructive path of violence. Opposing those who maintained that the “new citizen” should be forged in some revolutionary fire, he proposed that revolution was only a means to an end—namely to establish political rules and legal mechanisms that would ensure future changes could be implemented without revolution. In a free republic, there would be no more tyrants to revolt against. Universal education would foster free and responsible citizens, who could solve their problems without resorting to violence. The new constitution and the reasonable approach to justice that the Assembly had chosen were certainly steps in that direction, but while Riqueti’s oratory was compelling, many knew that reality was less tranquil. There was still a long way to go.
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Excerpted from Economics, a History, by Augustin Cassat (De Gas, France, 1970):
As unofficial leader of the Physiocrats, Director Caritat was placed in charge of fiscal and economic policy. Like his fellow Directors, he quickly enlisted the help of talented secretaries to aid him in his tasks. Caritat’s chief secretary was Albert Gallatin, a Swiss-born economist of the Physiocratic school. Gallatin had originally intended to travel on to the United States in 1780, but had become involved in the Physiocratic
Société Economique while in France.
[6] He had decided to stay, and study under Caritat and other leading economists. His talents proved useful now, as he aided Caritat in preparing a fiscal and economic program for the French Republic.
Presenting the resulting plan to the Assembly, Caritat boldly announced as his objective: the final abolition of abusive privilege, and the subjection of all landowners to fair and reasonable taxation. He presented a vast and ambitious plan of tax reform, simplification of the complex administrative system and thorough economic liberalization in order to remedy the fiscal crisis. In the face of the nation’s desperate financial situation, he also advocated the enforcement of a rigid budget control in all departments of the government. All expenses were to be submitted for
a priori approval. Ultimately, he introduced six major proposals before the Assembly:
1) Replace all existing taxes with a universal land tax, a
subvention territoriale, to be levied on all property without distinctions.
2) No overall increase of taxation, no increase of the public debt.
3) Cut government spending and enforce strict budget control.
4) Foster a revival of free trade methods: abolish the grain laws and all of France’s myriad internal customs barriers and duties.
5) Introduce complete freedom of trade, commerce and industry; abolish the guild monopolies and guarantee the right of every citizen to work without restriction.
6) Approve the sale of Church property to benefit the treasury
A major point of the Physiocratic approach was, as it had always been, the introduction of the single tax on land. In Caritat’s final proposal, based directly on Turgot’s plans, the tax would be administered and collected at municipal level. The municipality would then keep 25% of revenue, while the district received 75%. Of which it would then pass on two-thirds to the provincial administration, which would send half of that to the national government. Thus, each level of government would receive one quarter of tax revenues. The implementation of the new tax system, along with the other drastic reforms, could stabilize France and allow for further modernization of the country.
First, however, France would have to be brought to order. Various regions were still under monarchist control, and the remaining supporters of king Louis were organizing themselves in a “Catholic and Royal Army,” which sought to restore the old regime. Meanwhile, many of the crowned heads of Europe had turned a wary gaze upon France, witnessing the establishment of the Republic with concern and outrage. They considered intervention, be it to assist the deposed and imprisoned king Louis or be it to take advantage of the internal unrest in France, but at first remained undecided on the issue. That would soon change.
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Excerpted from The Enlightenment in Europe: Philosophy and Politics, by Marcel Musson (Agodi Books, France, 1963):
As the monarchs of Europe struggled to find an adequate response to the French revolution, Holy Roman Emperor Joseph II was a crucial figure in determining what that response would ultimately be. Joseph was the older brother of Marie Antoinette, who was in turned married to Louis, the son of king Louis XVI, and dauphin of France.
[7] Initially, Joseph had looked on the revolution with ambivalent feelings, hoping it would result in Louis XVI abdicating in favor of his son. That would result in some much-needed reforms, and at the same time tie the French monarchy closer to Austria. When the revolution in France became explicitly republican, however, Joseph turned decicively against it. He let it be known that the abolition of the monarchy was a transgression against the natural order of things, and that Austria would support the attempts at a royal restoration. In spite of this, he still hoped to avoid war, and took no concrete steps to support the monarchist cause.
In early 1785, in consultation with emigrant French nobles, Joseph issued the Declaration of Schönbrunn. In it, he voiced the concern of the monarchs of Europe, their interest in the well-being of the former royal family, and issued the threat of unspecified but dramatic consequences if the former king or his family should be harmed. Furthermore, he again stated his dedication to restore the French monarchy, though he explicitly proposed the option of installing the dauphin—his brother-in-law—as a constitutional monarch. In addition to these statements, Joseph called upon the monarchs of Europe to unite in containing the revolutionary threat, stating that “
while reform is much-needed and admirable, violent revolution is a sin against nature.”
Part of Joseph’s approach to contain revolutionary sentiments was to reconsider his own agenda of reforms within the Habsburg monarchy. Since the death of empress Maria Theresa in 1780, he had been free to embark on a new course. He had hastily begun an attempt to realize his own ideal of Enlightened despotism, without first preparing his empire for such reforms. He had abolished serfdom in 1781 without consulting the aristocracy, and sought to spread education, foster the secularization of church lands, and provide for a measure of religious tolerance. More importantly, he continuously strove to rationalize and unify the administration of his empire at all governmental levels. These policies were firmly rejected by the nobility, and though they were often in the interest of the people at large, they were not adequately explained and often ill-received. The risk of revolutionary resistance to his well-intentioned reforms gave him ample reason to stop and re-evaluate his policy.
By this point, however, his radical reforms had led to violent resistance in several parts of his empire. In same cases this resistance was instigated by progressives who supported his reform but rejected his autocratic ways, in other cases it came from conservative nobles who balked when the emperor curtailed their age-old priviliges. When Joseph announced a change in direction in 1785, the Hungarian aristocracy did not believe him, and the Austrian Netherlands were already in a state of insurrection. Joseph resolved to deal with Hungary first, restoring the aristocratic privileges in full. He believed that if he could get the aristyocracy back on his side, he could then formulate a strategy to deal with revolutionaries on the fringes of his empire. While he ultimately succeeded in regaining the support of the nobles, by that point the Batavian and French republics had already become involved in the Austrian Netherlands. The plan to contain the spread of revolution had failed before it had even been implemented.
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Joseph II, Holy Roman Emperor
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Excerpted from The Batavian Revolution, by Bertold Wagenaar (Spieker Press, Batavian Republic, 1939):
As soon as the revolution swept through the Republic of the Netherlands, its influence also spread across the border into the Austrian Netherlands. As had long been the case in the Republic, the people of the southern Netherlands had of late been confronted with an autocratic ruler imposing his will on them without even a semblance of consultation. Emperor Joseph II no doubt meant well, but his drastic reforms, designed to radically modernize and centralize the political, judicial and administrative system, were imposed without even consulting the wealthy urban merchant class—who would otherwise have been highly receptive to such innovations. Most shocking was the emperor’s decree that the ancient provinces of Flanders, Brabant, Hainaut and Namur were immediately abolished, and replaced by 9 adminstrative circles, subdivided into 64 districts. German was subsequently imposed as the language of administration, despite the fact that the people spoke either Batavian Dutch or French.
Conservative elites seeking to protect their legal and religious privileges now found themselves side by side with progressive reformers opposing the autocratic centralization forced upon the southern Netherlands. Their differences momentarily cast aside, the two factions joined forces, inspired by the succesful revolution in the Republic, directly to the north. The Catholic conservatives of the southern Netherlands had no issue with following that example: the Batavian revolution had thus far not resulted in expropriations of any kind, and had in fact guaranteed Catholics the right to worship freely. Then the French revolution broke out, and a panic arose at once. Would the French, decidedly more anti-religious than the Batvian Republic, try to seize the southern Netherlands?
[8] Better to seek aid from the north at once! And so, in 1785, the reformer Jan Frans Vonck and the conservative Hendrik Van der Noot crossed the border into the Batavian Republic. By that point, many people in the southern Netherlands, and particularly in Flanders and Brabant, had already begun to identify as “Batavian,” following the example of their “northern kinsmen.” After all, did they not stem from the same tribes?
Vonck and Van der Noot found ample support in the Republic, and raised a considerable army of volunteers in Breda. In January 1786, this army marched south and was warmly received in Antwerp. Once there, Vonck issued a declaration that the emperor’s rule was no longer recognized, all acient privileges were guaranteed, and the southern Netherlands would enter into a confederation with the Batavian Republic.
[9] This was rather hasty: many welcomed the security such an arrangement offered while still guaranteeing their sovereignty, but a considerable number of people (mostly in the Francophone provinces) did not identify themselves as “Batavian” at all. Minor protests erupted, major uncertainty abounded, and then the Danish invaded.
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FOOTNOTES
[1] This is where the ramifications of TTL’s early death of Rousseau truly start to become obvious. IOTL, the entire French revolution was shaped by Rousseau’s ideas. In TTL’s revolution, his ideas are completely absent. Most crucially, there is no notion of a “general will,” to which the individual will should be subjugated. Instead, the ideas of the French revolution are more similar to those of the American revolution. That is to say: the value of individual freedom is held sacred, and instead of individual rights emanating from a “general will,” all government powers must be derived from the consent of the individual citizens. This, of course, completely butterflies away anything like the Jacobin Club—which was essentially the Rousseau Fanboy Association.
[2] Again, the absence of Rousseau’s influence is of great importance. No references to a “general will”. The main objective is to enshrine the rights of the individual. The far greater influence of Montesquieu also becomes obvious, particularly in regards to his ideas on the importance of cultural distinctiveness. IOTL, there was no reference to “
the cultural distinctiveness of our nation.”
[3] No unitary state ITTL. Montesquieu’s influence again, plus the fact that decentralism and progressive/Enlightened ideas are closely associated ITTL.
[4] A far more conservative approach than the radical democracy that Republican France introduced IOTL. Again: no Rousseau, more of Montesquieu, plus the fact that there are less-radical reforms going on in several other countries, which influences the way the French choose to approach matters.
[5] Granting citizenship to women and non-whites was one of Caritat’s objectives. (Observe also that France adopts a Declaration of the Rights of
Humanity, rather than the rights of
Man.) Granting citizenship to everyone who lived in France for a year was a thing that happened IOTL. Restricting the right to vote to landowners is a Physiocratic notion: they want landowners to be the sole taxpayers, and by their logic, only those who actually pay taxes get to vote on how the money is spent.
[6] IOTL, he
did travel on to the United States.
[7] OTL’s Louis XVI, obviously.
[8] Observe that although the French are more anti-religious than the Batavians, they are decidedly less radical on that front than they were IOTL.
[9] Interestingly, this is something that even Van der Noot, the conservative, desired IOTL. With the reformers and the conservatives working together at this point, and the Batavian Revolution having succeeded without too much fighting, a confederation of all the “Batavian Netherlands” suddenly becomes a realistic option.
GENERAL NOTES
Yes, those are a lot of footnotes. No, that closing line about the Danish invading is neither a typo nor a joke.