After the French Revolution Gothenburg was for a time the residence of the Bourbon family.
His brother Auguste Raymond, Comte de la Marck (1753-1833), became famous during the early stages of the French Revolution for his friendship with Mirabeau.
It was the same optimism, with its easy methods of regenerating society and its fatal blindness to the real conditions that circumscribe human life, that was responsible for the wild theories of the French Revolution and many of its consequent excesses.
On the outbreak of the French Revolution he sided with the royalists and was eventually brought into conflict with the French republic. The army being demoralized and the treasury empty, the kingdom The fell an easy prey to the republican forces.
From the close of the Thirty Years' War to the outbreak of the French Revolution the papacy suffered abroad waning political prestige; at home, progressive financial embarrassment accompanied by a series of inadequate governmental reforms; and in the world at large, gradual diminution of reverence for spiritual authority.
These causes and the fermentation of liberal principles produced by the French Revolution originated a conspiracy in Lisbon in 1817, which was, however, discovered in time to prevent its success.
On the eve of the French Revolution the Gallatins were still in Geneva, occupying the same position which they had held for two hundred years.
The earlier phases of the French Revolution excited his deepest sympathy, a sympathy which induced him to avow his strong; disapproval of the war with France.
His sojourn in Europe fell exactly in the time when, in England, the reaction against the sentimental atheism of Shelley, the pagan sensitivity of Keats, and the sublime, Satanic outcastness of Byron was at its height; when, in the Catholic countries, the negative exaggerations of the French Revolution were inducing a counter current of positive faith, which threw men into the arms of a half-sentimental, half-aesthetic medievalism; and when, in Germany, the aristocratic paganism of Goethe was being swept aside by that tide of dutiful, romantic patriotism which flooded the country, as soon as it began to feel that it still existed after being run over by Napoleon's war-chariot.
We learn that Luther had a hot temper and said such and such things; we learn that Rousseau was suspicious and wrote such and such books; but we do not learn why after the Reformation the peoples massacred one another, nor why during the French Revolution they guillotined one another.