Brief Reflections relative to the Emigrant French Clergy — Edition Insights

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Burney, Fanny, 1752-1840 Project Gutenberg 2009 Not confirmed
France -- History -- Revolution, 1789-1799 -- Religious aspects; Clergy -- France; French -- Great Britain Readers of public-domain and historical texts
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Words 7,295
Reading time 32 min
Text sections 1

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Fanny Burney's 1793 pamphlet appeals to British women to aid exiled French clergy, using vivid rhetoric and moral argument. The text balances feminine propriety with public advocacy, and includes a harrowing account of the September 1792 massacres.
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Produced by Chris Curnow, Joseph Cooper, Greg Bergquist and the Online Distributed Proofreading Team at https://www.pgdp.net

The punctuation and spelling from the original text have been faithfully preserved.

EMIGRANT FRENCH CLERGY:

TO THE HUMANE CONSIDERATION

LADIES OF GREAT BRITAIN.

_BY THE AUTHOR OF_ EVELINA AND CECILIA.

London: PRINTED BY T. DAVISON, FOR THOMAS CADELL, IN THE STRAND. 1793.

[Price one Shilling and Sixpence.]

[Asterism] _The profits of this Publication are to be wholly appropriated to the Relief of the_

EMIGRANT FRENCH CLERGY.

However wide from the allotted boundaries and appointed province of Females may be all interference in public matters, even in the agitating season of general calamity; it does not thence follow that they are exempt from all public claims, or mere passive spectatresses of the moral as well as of the political oeconomy of human life. The distinct ties of their prescriptive duties, which, pointed out by Nature, have been recognised by reason, and established by custom, remove, indeed, from their view and knowledge all materials for forming public characters. The privacy, therefore, of their lives is the dictate of common sense, stimulated by local discretion. But in the doctrine of morality the reverse is the case, and their feminine deficiencies are there changed into advantages: since the retirement, which divests them of practical skills for public purposes, guards them, at the same time, from the heart-hardening effects of general worldly commerce. It gives them leisure to reflect and to refine, not merely upon the virtues, but the pleasures of benevolence; not only and abstractedly upon that sense of good and evil which is implanted in all, but feelingly, nay awefully, upon the woes they see, yet are spared!

It is here, then, in the cause of tenderness and humanity, they may come forth, without charge of presumption, or forfeiture of delicacy. Exertions here may be universal, without rivality or impropriety; the head may work, the hand may labour; the heart may suggest, indiscriminately in all, in men without disdain, in women without a blush: and however truly of the latter to withdraw from notice may be in general the first praise, in a service such as this, they may with yet more dignity come forward: for it is here that their purest principles, in union with their softest feelings, may blend immediate gratification with the most solemn future hopes.----And it is here, in full persuasion of sympathy as well as of pardon, that the Author of these lines ventures to offer to her countrywomen a short exhortation in favour of the emigrant French Clergy.

EMIGRANT FRENCH CLERGY.

The astonishing period of political history upon which our days have fallen, robs all former times of wonder, wearies expectation, sickens even hope! while the occurrences of every passing minute have such prevalence over our minds, that public affairs assume the interest of private feelings, affect domestic peace, and occupy not merely the most retired part of mankind, but even mothers, wives, and children with solicitude irresistible.

Yet the amazement which has been excited, though stupendous, though terrific, by the general events that in our neighbour kingdom have convulsed all order, and annihilated tranquility, is feeble, is almost null, compared with that produced by the living contrast of virtue and of guilt exhibited in the natives of one and the same country; virtue, the purest and most disinterested, emanating from the first best cause, religion; and guilt, too heinous for any idea to which we have hitherto given definition.

The emigrant FRENCH CLERGY, who present us with the bright side of this picture, are fast verging to a situation of the most necessitous distress; and, notwithstanding the generous collections repeatedly raised, and the severest oeconomy unremittingly exercised in their distribution, if something further is not quickly obtained, all that has been done will prove of no avail, and they must soon end their hapless career, not by paying the debt of nature, but by famine.

That the kingdom at large, in its legislative capacity, will ere long take into consideration a more permanent provision for these pious fugitives, there is every reason to infer from the national interest, which has universally been displayed in their cause. To preserve them in the mean time is the object of present application.

So much has already so bountifully been bestowed in large donations, that it seems wanting in modesty, if not in equity, to make further immediate demands upon heads of houses, and masters of families.

Which way, then, may these destitute wanderers turn for help? To their own country they cannot go back; it is still in the same state of lawless iniquity which drove them from it, still under the tyrannic sway of the sanguinary despots of the Convention.

Fanny Burney, already celebrated for her novels Evelina and Cecilia, turns in 1793 to a very different form: a pamphlet appealing directly to the women of Britain on behalf of the emigrant French clergy. The work is remarkable for its rhetorical strategy: Burney frames charitable action as an extension of feminine virtue, not a breach of it. She insists that while women are rightly excluded from public political life, they may—indeed must—come forward in the cause of humanity. The pamphlet is thus both a practical fundraising appeal and a carefully argued defense of women's moral agency in a time of crisis.

The Apology: Justifying Female Advocacy

Burney opens with an apology that is also a manifesto. She acknowledges that women's "allotted boundaries" exclude them from public affairs, yet argues that morality and compassion create a different sphere of action. The language is precise: women are not "mere passive spectatresses" but have duties that arise from their very seclusion. Retirement, she claims, guards them from "heart-hardening effects" and gives them leisure to reflect on benevolence. This is not a rejection of domesticity but a redefinition of its scope. Burney's syntax is elaborate, with long, balanced clauses that build a case through accumulation rather than assertion. The apology thus serves as a rhetorical foundation, establishing that the appeal to follow is not presumptuous but a natural extension of feminine care.

The Massacre at the Carmes: A Set-Piece of Horror

Burney's most striking passage is a vivid, almost cinematic reconstruction of the September 1792 massacres at the Carmelite church in Paris. She invites readers to "suppose themselves, for a moment only, placed in l'Eglise des Carmes" and then unfolds the scene in a series of exclamatory questions and commands: "Behold the ruffians that invade the sacred abode, each bearing in his hand some exterminating weapon." The prose is highly emotional, using rhetorical questions ("Can it be you they seek, ye men of peace?") and stark contrasts between the piety of the clergy and the ferocity of the attackers. Burney does not spare details: "Mangled carcases strew the consecrated ground." This section functions as an emotional climax, designed to move readers to pity and then to action. The language is deliberately theatrical, but grounded in reported events.

Rhetorical Appeals to the Reader's Conscience

Throughout the pamphlet, Burney employs direct address and hypothetical scenarios to engage her audience. She imagines readers exclaiming, "O could they have been rescued!" and then turns the wish into a moral demand: "can ye, wish this for those who are gone, and not practice it for those who remain?" This technique—the imagined wish followed by a call to action—is used repeatedly. Burney also appeals to national pride, contrasting the safety of Britain with the dangers faced by the clergy. She emphasizes the clergy's innocence: they are not criminals but men who "discharged their duty to their consciences." The argument is cumulative, building from pity to obligation, and from obligation to practical charity. The tone is urgent but controlled, mixing pathos with reasoned persuasion.

Diction and Voice: The Novelist's Craft in a Pamphlet

Burney's prose in this pamphlet bears the marks of her novelistic training. She uses balanced, periodic sentences and a vocabulary that is both precise and emotionally charged. Words like "flagitious," "sanctuarised," and "exterminating" are chosen for their weight. The voice is that of a moralist, but one who is acutely aware of her audience: the ladies of Britain. She addresses them as equals in sensibility, assuming their capacity for sympathy and their desire to do good. The pamphlet's structure—apology, narrative, appeal—mirrors the persuasive arc of a sermon or a legal speech. Yet the emotional intensity of the massacre scene is distinctly novelistic, using sensory details and a controlled pace to create horror and pity. This blend of rhetorical form and novelistic technique gives the pamphlet its distinctive power.

Burney's Brief Reflections is best read as a document of its moment: a work of moral persuasion by a major novelist, written in response to a specific crisis. Readers interested in the intersection of literature and politics, or in the history of women's public advocacy, will find it a rich text. The pamphlet rewards attention to its rhetorical strategies and its careful negotiation of gender roles. It is also a moving testimony to the plight of the exiled clergy, and a reminder of the power of well-crafted prose to move readers to action.

Years among shelves teach you how certain books keep company. That old Burney pamphlet, with its trembling plea for exiled priests, shares a quiet kinship with Book-Lovers, Bibliomaniacs and Book Clubs — A Closer Reading — both whisper of how desperate, tender affection binds strangers through the printed page. One cries for charity; the other celebrates the odd, devoted collector. Each humbles me still. Book-Lovers, Bibliomaniacs and Book Clubs — A Closer Reading sits near my desk, a gentle reminder of that lifelong hush.

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