and was wrecked. As it has been well said, "In desiring to Christianize the world, Alexander attempted the impossible. He vainly flattered himself that he could regulate according to the gospel the transactions of nations and individuals who had never submitted to the gospel; but it was the error of a noble heart, and so much the more excusable because, uniting in himself the civil and religious supremacy within his own empire, he had no means of ascertaining how far the reign of Christ is not of this world. Because he misconceived this truth, he sowed his path with inextricable difficulties, he saw his noble desires abandoned to ridicule."[1]
If the leading statesmen of Europe, to each of whom in turn the Holy Alliance had to be submitted, did not venture to ridicule it openly, it was not so much because the document came from an imperial hand, as because they thought it involved them in difficulties of too grave a character. It was natural that Metternich and Talleyrand should hesitate to advise their sovereigns to sign such a paper; regarding it, as they did, as a mere rodomontade, with no more bearing upon practical business than a tale out of the Arabian Nights. Castlereagh's letter to Lord Liverpool presents a vivid picture of these perplexities. He foresees that, "as Wilberforce is not yet in possession of the Great Seal," there may be some difficulty in passing the document through the ordinary course of office; but he considerately hopes that no person will blame the Prince Regent for not refusing to sign it, "when the objection lies rather against the excessive excellence than the quality and nature of the engagement."
Doubtless from their point of view the statesmen were right. The Holy Alliance was an anachronism. The world was not ready for it. It was like a spring flower which, opening ere the frosts of winter have departed, is doomed to wither in their chill ungenial breath.
- ↑ Vie de Madame de Krudener, par M. Eynard.
