The Dorset County Express and Agricultural Gazette.
Dorchester, Dorset, England, 1865-05-09 00:00:00

THE RELIGION OF NAPOLEON I.

To the Editors.
Every one that reads and thinks on affairs of history
is aware that years elapse before even an approximation
to truth can be estimated. Take any epoch in the
world's history, the doubts as to the motives of men or
nations are yet unsolved; the actions and movements of
the last century will be for years to come speculations
of interest, and, at the present time, the simple heading
of this article bears s very important signification in
the present occupation of Rome by the French, and
their probable resignation of the task as • hopeless one.
The question resolves itself, so far as the world is eon.
oerned, into two meanings. Do they occupy Rome for
the sake of politics or religion? or is it a perfect jumble
of both principles! In this case the one subject must be
distinctly separated from the other—it is either religion
or policy. The weight of the argument lies decidedly in
favour of religion as the motive power. The French re-
ligion and the intends of the Church are certainly
Romish, and doubtless the annihilation of Papacy would
occasion considerable disturbanoe in the French Church.
Policy takes quite a different direction. The occupa-
tion of Rome, "for Rome is • good position," would
mean in the latter case that the French intended to hold
the country; neither the history of the past century,
nor the interest, nor the opinion of Europe, would ever
allow snob usurpation: The French have had no
many severe lessons, they can hardly ho supposed even
to entertain the idea, "fond as they are of them," nor
would the Italians even submit to French rule.
It can, therefore, be safely maintained that religions
opinions are really the foundation of the occupation of
Rome, and to this point the heading of our article tends
in a very marked degree.
Louis Napoleon has always desired, as far as be could
possibly go, to take bis uncle's opinions as his guiding
rule. Apart from the lapse of time which alters laws,
ideas, and nations, he is probably right. That Napoleon
the first was in advance of his age cannot be denied; his
liberal opinions on many subjects are well•known. Of
his religion we know very little, but the endeavour here
will be merely a step. Had he any at all? Did he look
on the subject simply in its broadest meaning! and how
did be act when religions questions came under his
notice? Louis Napoleon probably knows something on
the subject. He would, it is certain, like to know more.
Napoleon was rough enough with the Pope of his time,
and would certainly have made an example of him had
his tendencies not been warlike. War, of course, gave
him quite oticupation enough without additional war of
words. It is quite probable that be might have
abolished the Papacy without half the anticipated
danger and complications be evidently dreaded. What-
ever may be known of Napoleon's Minions sentiments,
it may be fairly assumed there could be little sympathy
between • mind of his met and any religious enthusiast.
He would never have burnt any one at the stake had he
lived in a darker age for the crime of non-conformity.
He gave one proof of hatred to religious tyranny
in Spain by destroying the last vestiges of the
Inquisition. When he was in Egypt he attended divine
service at the Mosque in Cairo, and repeatedly declared
iti nil his occupations and conquests, that the services
Of the prierthoode should not be meddled with, what.
ever might be their religious opinions. We are enabled
from the writings of the Rev. W. Macpkail, minister of
the Scotch Church at Rotterdam, in 1811, to ehow that
Napoleon was ha favourable to orthodoxy as to non-

conformity. On the 26th of October, 1811, when he
visited, " as he supposed," his new Dutch subjects in
Rotterdam, he invited all religious denominations to a
levee, desiring to know what grievances or wrongs they
were suffering from. We shall now quote the very
words of Mr. Macphail.
"Napoleon surrounded by a staff of military officers,
received the visitnu with a very civil bow ; he took off
his hat, placed it under his left arm, and had his snuff-
box in his right hand.
"The speaker of the Roman Catholics commenced the
debate in a long bewildered speech without beginning
middle or end.
" The Emperor replied to him peevishly, asking him
how many Roman Catholics there were in the city, he
received no answer, and then made a speech, charging
them with want of subordination to France and to him-
self, but he added he would accord the same protection
to them as to other portions of his subjects,and declared
repeatedly, that it was a fundamental law of the
empire, that all denominations should equally have the
protection of the Government.
"The next speaker was aJansenist, to whose address
the Emperor declared that he could have no divisions,
and no parties in the Catholic faith, and that they
must instantly unite with the superior body. The
Jansenist was apparently struck dumb; when Napoleon
invited him to name his reasons for dissent, he muttered
the word conscience, several times, but Napoleon only
laughed; but, after a pause, asked the astonished
Jansenist what authors he could quote to support his
pretensions, mentioning several he thought might
support the Jansenist ideas, to them ho had distinct and
affirmative bows of assent.

"Napoleon now saw his advantage, even in the midst
of a motley group of clergymen. He had just obtained
from the Jansenist cordial assenting bows of assent;
and calculated well on procuring another, far more to
his advantage. Napoleon then said, Certainly now,
you must number among your disciples Bossuet.'
The Jansenist again bowed, when Napoleon
thundered out a long peal of laughter, for
Bossuet, bishop of Meaux, had always been a violent
and uncompromising enemy to dissent, and all seceders
from established forms of worship. At this moment
every face in the assembly wore a smile, and some even
burst into laughter, but Napoleon took another pinch
of snuff and inquired what other designations of religion
were present? Upon this the president of the Pro-
testant Society addressed the Emperor in a short ex-
pressive speech on their mode of government, but
without flattery.
"The Emperor in a serious but animated manner re-
plied, 'That he regarded Calvinists as his best subjects,'
and declared in a still louder tone, 'That but for the
superior number of his Catholic subjects the Govern-
ment would inntantly hecoma eavisicta-'
Napoleon then asked the speaker whether they made
proselytes? The answer was, `No, sire, that is not our
spirit.' Upon which Napoleon, with a sharp sarcastic
voice, and pointing with his finger to the clergy on his
right, remarked, 'Ay, but they do as;' and turning
again to the Protestant speaker, added, 'You are right,
none but poltroons ever relinquish the religion of their
fathers.' The last speaker being interrogated what
other congregations he represented, mentioned the
English. This visibly affected Napoleon, who next
turned his head to the left, and inquired of a Dutch
clergyman of English extraction, what was the number
of British communicants; he was duly answered; and
the last was the Jewish Synagogue, who made his reply.
The Duke de Plainame was the master of the levee,
and after all had spoke, Napoleon dismissed all with a
cordial salutation."
What is the purport of this latter interview?
and what were Napoleon's religious sentiments?
Every word seems to declare his was the policy
of, if not civil, at least religious liberty. We
have given our small opinions ; let others add thereto.
We only have indicated facts. Let us see how Napoleon
will reply to our slender arguments; but we are
ready to maintain they are truthful, and bear strongly
on the occupation of Rome by the French. We are
prepared to substantiate our statements in chapter and
verse.
W. T.