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Some of the other rulers did follow the French example and adopted the
Code Napoléon
. King Maximillian of Bavaria even brought in a constitution. Most of them, however, only introduced those French laws which gave them greater power over their subjects, sweeping away in the process venerable institutions and hard-won privileges. But whether they were enlightened liberals or authoritarian
despots like the King of Württemberg, their subjects were immeasurably better off in every way than they had been before they had heard of Bonaparte.

Causes for discontent nevertheless began to pile up. The most vociferous opponents of the new arrangements were, unsurprisingly, the horde of imperial counts and knights who had lost their estates and privileges. More liberal elements were disappointed that the changes wrought by Napoleon had not gone far enough. The old free cities and some of the bishoprics, which had been havens of German patriotism, had been awarded to one or other of the rulers Napoleon had favoured. Along with their independence they lost some of their freedoms. Many were disappointed that the old aristocratic oligarchy had not been replaced by republics, and some would have liked to see the creation of one great German state.

The high-handedness of the arrangements, with Napoleon callously shunting provinces from one state to another, could not fail to offend Germans at every level. French became the official language in some areas. French officials were placed in key posts, and the higher ranks in the armies of the various sovereigns were reserved for Frenchmen. The large-scale official looting was also highly offensive. French military impositions and the Continental System, which actually had the effect of stimulating the coalmining and steel industries in Germany, became a cause for everyday grumbling by the very classes that naturally supported the changes brought in by Napoleon.

Cultural factors also played a part. Cosmopolitan and outward-looking as the Germans were, they were generally, whether they were Catholics or Protestants, very pious, and they found the godlessness of revolutionary and Napoleonic France shocking. In Lutheran circles, the ribbon of the Légion d’Honneur was even referred to as ‘the sign of the Beast’. Napoleon was more popular amongst Catholic Germans, until June 1809, when he dispossessed the Pope and imprisoned him in Savona, drawing upon his head the Pontiff’s excommunication. The Germans also nurtured an age-old sense of their ‘otherness’, a vision of themselves as ‘true’ and ‘pure’ in contrast to the French,
whom they viewed as essentially flighty and artificial, if not actually false and corrupt.
⁵

It was not long before these feelings began to have practical consequences. Her catastrophic defeat in 1806 had prompted Prussia to embark on a far-ranging programme of reform and modernisation. Those in charge of carrying it out realised that a real revolution was required, both in the army, where the soldier was transformed from a conscript motivated entirely by ferocious eighteenth-century discipline into a professional inspired by love of his country, and in society as a whole, where an edict passed in 1807 swept away the remnants of feudalism and emancipated the peasantry.

This was to be a revolution from above, carried out, in the words of Frederick William’s Minister Count Karl August von Hardenberg, ‘through the wisdom of those in authority’ rather than by popular impulse. It was also to be a spiritual revolution. One of its chief architects, Baron vom Stein, a mediatised knight, wanted ‘to reawaken collective spirit, civic sense, devotion to the country, the feeling of national honour and independence, so that a vivifying and creative spirit would replace the petty formalism of a mechanical apparatus’.
⁶

The process was largely carried out by German nationalists from other parts of the country. Baron vom Stein was from Nassau, Count Hardenberg was from Hanover, as was General Gerhard Johann Scharnhorst; Gebhart Blücher was from Mecklemburg, August Gneisenau was a Saxon. They were inspired by the example of revolutionary France in their determination to infuse a national spirit into every part of the army and administration. But their reforms aimed not so much at emancipating people as at turning them into efficient and enthusiastic servants of the state. Many of them believed that only a strong Prussia would be able to liberate and unite the German lands, and then go on to challenge French cultural and political primacy. A powerful tool in this was to be education, and Wilhelm von Humboldt was put in charge of a programme of reform of the system that culminated in the opening of a university in Berlin in 1810.

At a popular level, the urge to seek regeneration through purification manifested itself through the formation of the
Tugendbund
, or League of Virtue, by a group of young officers in Berlin. Its aims were non-political in principle, consisting of self-perfection through education and moral elevation, but since this included the fostering of national consciousness and the encouragement of love of the fatherland, they were deeply so in practice. The membership never exceeded a few hundred, and all they did was sit around talking of insurrection, guerrilla war and revenge. But it is in the very nature of secret societies to appear more powerful and threatening than they actually are, and the
Tugendbund
had profound symbolic significance.

It also acted as an inspiration and a focus to disaffected elements in other parts of Germany. The German nation’s impotence in the face of the arrogance of the French was underlined as the cost of the Continental System made itself felt. Wounded pride turned into grim determination in the minds of many German patriots, and it received its first encouragement with the news of Bailén in the summer of 1808. ‘The events in Spain have had a great effect and show what can be done by a nation which has force and courage,’ Stein wrote to a friend.
⁷

Napoleon was well aware of the new spirit at work in Germany. He was not particularly concerned by it, but he did, during his stay in Erfürt and Weimar at the time of the meeting with Alexander in 1808, make a desultory effort to garner some popularity, inviting professors from the university of Jena to lunch with him. He decorated Goethe with the Légion d’Honneur. He had the poet Christoph Martin Wieland brought to Weimar, and spent upwards of two hours discussing German literature with him during a ball, while a circle of astonished guests looked on. He then walked over to Goethe and engaged him in conversation. The event was commented on in the court bulletin, which explained that ‘the hero of the age thereby gave proof of his attachment to the nation of which he is the protector, and that he esteems its language and literature, which are its national binding force’. But the next day he visited the battlefield of Jena, on which
he had made the Germans build a small temple to commemorate his triumph over them.
⁸

In 1802, the German philosopher Friedrich Schlegel had gone to Paris with the intention of founding an international institute of learning in this new Rome. Now he was looking more to Germany. Goethe, who wore his Légion d’Honneur with pride and used to refer to Napoleon as ‘my Emperor’, was also beginning to complain of the shameful state of submission into which Germany had been forced. The philosopher Johann Gottlieb Fichte, the writer Ernst Moritz Arndt and the theologian Friedrich Daniel Schleiermacher were among those who called for a national German revival and a rejection of the French hegemony. Many of those who had seen Napoleon as a liberator now saw in him nothing but an oppressor.

There had been a predictable surge of national feeling in Austria following her defeat by Napoleon in 1806, with papers and pamphlets calling for a united German front against the French. Austria’s natural desire to avenge the humiliating defeat and regain some of her losses had been powerfully reinforced by the many disgruntled mediatised counts and knights, the deposed north Italian and particularly Piedmontese nobles and the many German patriots from the Confederation of the Rhine who had taken refuge and in many cases service there. In January 1808 the Emperor Francis married for a third time. His bride, Maria Ludovica of Habsburg, was the daughter of the Captain-General of Lombardy, who had been thrown out by Napoleon, and this was not the least of her reasons for loathing the French.

The new government under Count Philip Stadion appointed by Francis in 1808 began preparing for a confrontation with France, instituting, amongst other things, a national militia, the
Landwehr
. This war of revenge, Stadion made clear, was to be a national, German one, aimed at expelling France and her influence from central Europe altogether. While Maria Ludovica and a poet and fitness enthusiast called Caroline Pichler reinvented a supposedly traditional German
form of dress, the
Tracht
, the historian Johannes von Müller, the publicist Friedrich von Gentz and others underpinned the anti-French arguments with facts. They made much of what they saw as the struggle of the Spanish people against foreign domination, holding it up as an example for the Germans to follow. Authors of every kind were invited to police headquarters, where they would be asked to use their pens in the national cause, and publishers of periodicals were instructed to print patriotic poems and articles, on pain of having their publications closed down. Unbidden, the poet and dramatist Heinrich von Kleist published ‘
Die Hermannschlacht
’, a poetic appeal to Germans and Austrians alike to rise up against the French and to punish all pro-Napoleonic ‘traitors’.
⁹

In April 1809, judging Napoleon to be bogged down in Spain, Austria invaded Bavaria and launched a war for the ‘liberation’ of Germany. ‘We fight to assert the independence of the Austrian monarchy, to restore to Germany the independence and national honour that belong to her,’ declared Stadion in his manifesto. The commander-in-chief Archduke Charles issued a proclamation penned by Friedrich Schlegel which dwelt on the pan-German character of the war, representing it as an opportunity for the redemption and regeneration of the nation.
¹⁰

Their call did not go unanswered. A Prussian officer, Frederick Charles de Katt, attempted to seize Magdeburg with a gang of partisans, but failed and was forced to take refuge in Austrian Bohemia. Colonel Dornberg, a Hessian serving in King Jérôme’s royal guard who had been plotting with Stein, Gneisenau and Scharnhorst, intended to seize Jérôme and call the population to arms. In the event, he only managed to raise six to eight hundred men and was easily defeated. This was bad news for Major Schill, a Prussian officer who had distinguished himself in 1806–1807 by his determined defence of Kolberg. On 28 April 1809 he marched out of Berlin with his regiment, telling his men that he was going to invade Westphalia and evict the French from Germany. He was expecting to link up with Dornberg, who should by then have seized Jérôme, but he soon found himself
facing superior forces and was obliged to retreat to the Baltic coast, where he hung on, vainly hoping for British seaborne support, until he was killed in a skirmish on 31 May.

An altogether more serious response came in the Tyrol, where resentment of the French ran much deeper. The area had traditionally been governed by the Habsburgs with much respect for local tradition and idiosyncrasies, but Bavaria, to which it was transferred by Napoleon in 1806, operated a more centralised administration. The locals were offended by higher rates of taxation and by enforced conscription. The parish clergy did not approve of the secularisation taking place in Bavaria, adding to the discontent. In January 1809 Andreas Hofer and a handful of other Tyrolese went to Vienna to prepare an insurrection to coincide with Austria’s invasion of Bavaria. On 9 April beacons were duly lit and the Tyrol rebelled. A Bavarian corps of two thousand men was forced to capitulate, and Austrian forces occupied Innsbrück. But they were soon ejected from it by the French under Marshal Lefèbvre.

On 21–22 May Napoleon fought the twin battles of Aspern-Essling against the Austrians under Archduke Charles. Although technically a French victory, they reverberated through Europe as a defeat. Napoleon suffered a personal loss in the death of Marshal Lannes, and had to bring Lefèbvre back to join the main army. This allowed the revolt in the Tyrol to erupt with renewed vigour, under the slogan ‘God and the Emperor’, which had enemies of Napoleon all over Europe rubbing their hands at what they thought was a new Spain.

At this point, the Duke of Brunswick-Oels appeared on the scene. His father had been ignominiously defeated at Auerstädt in 1806, and he had vowed eternal hatred to the French. He had gone to Vienna, where he obtained a subsidy in order to raise a 20,000-strong ‘Legion of Vengeance’ with which he intended to liberate northern Germany. He now sallied forth, defeated the Saxons at Zittau, seized Dresden on 11 June and Leipzig ten days after that. On 21 July he marched on, through Brunswick and Hanover, but he met with little enthusiasm,
and was eventually forced to take refuge on a British man-of-war in the Baltic.

In the meantime, Napoleon had won the conclusive battle of Wagram, and Austria was forced to sign the Treaty of Vienna, which reduced it to a state of powerlessness. Her image as a potential liberator of Germany was shattered, and she settled down meekly within the Napoleonic system. Francis was only too happy to pay tribute by giving his favourite daughter to the Corsican ogre, and the marriage was hailed as a happy event by his people.

Austria’s failure stemmed in large measure from her inability to engage the support of Russia, and above all to draw Prussia into the war against the French. The pan-German plotters had been active in this respect, and Vienna had been in close touch with Stein, Hardenberg, Scharnhorst and the other Prussian reformers, who were doing everything to bounce Frederick William into declaring war. But the pusillanimous Prussian King was afraid. He was afraid of the French, and he was afraid of starting a ‘national’ war that might end up by costing him his own throne. It was only when, with Schill marching into Westphalia and popular opinion at a high pitch of excitement, he thought he might lose his throne if did not act that he considered going to war.