In my ongoing origins of World War 1 series, I took a bit of time to discuss the Congress of Vienna and the diplomatic and political system it created for nearly one hundred years of (by European standards) peaceful co-existence. Not that it completely prevented wars (see the rest of the series for a partial accounting of them), but that it provided a framework within which the great powers could attempt to order affairs without needing to go to war quite as often. In the current issue of History Today, Stella Ghervas goes into more detail about the congress itself and the system it gave birth to:
Emperor Napoleon was defeated in May 1814 and Cossacks marched along the Champs-Elysées into Paris. The victorious Great Powers (Russia, Great Britain, Austria and Prussia) invited the other states of Europe to send plenipotentiaries to Vienna for a peace conference. At the end of the summer, emperors, kings, princes, ministers and representatives converged on the Austrian capital, crowding the walled city. The first priority of the Congress of Vienna was to deal with territorial issues: a new configuration of German states, the reorganisation of central Europe, the borders of central Italy and territorial transfers in Scandinavia. Though the allies came close to blows over the partition of Poland, by February 1815 they had averted a new war thanks to a series of adroit compromises. There had been other pressing matters to settle: the rights of German Jews, the abolition of the slave trade and navigation on European rivers, not to mention the restoration of the Bourbon royal family in France, Spain and Naples, the constitution of Switzerland, issues of diplomatic precedence and, last but not least, the foundation of a new German confederation to replace the defunct Holy Roman Empire.
[…]
Surprisingly, the Russian view on peace in Europe proved by far the most elaborate. Three months after the final act of the Congress, Tsar Alexander proposed a treaty to his partners, the Holy Alliance. This short and unusual document, with Christian overtones, was signed in Paris on September 1815 by the monarchs of Austria, Prussia and Russia. There is a polarised interpretation, especially in France, that the ‘Holy Alliance’ (in a broad sense) had only been a regression, both social and political. Castlereagh joked that it was a ‘piece of sublime mysticism and nonsense’, even though he recommended Britain to undersign it. Correctly interpreting this document is key to understanding the European order after 1815.
While there was undoubtedly a mystical air to the zeitgeist, we should not stop at the religious resonances of the treaty of the Holy Alliance, because it also contained some realpolitik. The three signatory monarchs (the tsar of Russia, the emperor of Austria and the king of Prussia) were putting their respective Orthodox, Protestant and Catholic faiths on an equal footing. This was nothing short of a backstage revolution, since they relieved de facto the pope from his political role of arbiter of the Continent, which he had held since the Middle Ages. It is thus ironic that the ‘religious’ treaty of the Holy Alliance liberated European politics from ecclesiastical influence, making it a founding act of the secular era of ‘international relations’.
There was, furthermore, a second twist to the idea of ‘Christian’ Europe. Since the sultan of the Ottoman Empire was a Muslim, the tsar could conveniently have it both ways: either he could consider the sultan as a legitimate monarch and be his friend; or else think of him as a non-Christian and become his enemy. As a matter of course, Russia still had territorial ambitions south, in the direction of Constantinople. In this ambiguity lies the prelude to the Eastern Question, the struggle between the Great Powers over the fate of the Ottoman Empire (the ‘sick man of Europe’), as well as the control of the straits connecting the Black Sea to the Mediterranean. Much to his credit, Tsar Alexander did not profit from that ambiguity, but his brother and successor Nicholas soon started a new Russo-Turkish war (1828-29).
