Holy Alliance

Explanation and Analysis

The document opens with a preamble invoking the name of the “Most Holy and Indivisible Trinity” and states that the three signatories decided to sign an alliance determining the steps to be observed by European powers “in their reciprocal relations” with the view of stabilizing the situation that had arisen in the preceding years of war. It is worth noting the spiritual tone of the preamble, in that all three monarchs were of a different faith: Alexander was Eastern Orthodox, Franz was Catholic, and Friedrich Wilhelm was Protestant.

The same high language and tone of the preamble continue into the first paragraph, devoted to “Government and Political Relations.” Here, too, the signatories insist on the implementation in politics, both domestic and international, of the “precepts of Justice, Christian Charity and Peace.” They seem to be indicating that Christian values and principles are not simply of private concern but also should be applied internationally in political relations. The principles according to which they seek to conduct politics and which they wish to see implemented are explained in three articles.

The first article, with reference to “Holy Scriptures,” sets forth the brotherhood of all men as a principle to be followed in forming international policies and conducting negotiations. The three monarchs pledge to consider one another and their three nations “fellow countrymen.” They refer to themselves (that is, to monarchs) as fathers of families, whose role is to protect religion, peace, and justice. This “spirit of fraternity,” however, stands in sharp contrast to the fraternity invoked during the French revolutionary period. Indeed, the monarchs' intention was to band together in order to prevent revolutionary influence from overtaking their countries.

The second article discusses the use of force and the circumstances in which it might be implemented. Again, referring directly to the Christian religion, the monarchs, being “designated by Providence to govern three branches of the One family,” stipulate that the use of force is to be allowed in helping each other maintain the peace, stability, and order of their states. In a lengthy and flowery passage, they claim that they are merely recognizing that the “Christian world” has “no other Sovereign” than “God, our Divine Saviour, the Word of the Most High, the Word of Life.”

The third and last article leaves the act of alliance open to acknowledgment and undersigning by all other powers that “choose solemnly to avow the sacred principles.” With this statement, the document is offered to other European monarchs for acceptance.

The Holy Alliance ends with a traditional formula stating that it was signed in Paris in three copies—one for each signatory. The double date reflects the difference of calendars used in the three countries. In the nineteenth century, Russia still used the Julian calendar, while most other European countries had by then switched to the Georgian calendar. In 1815 the difference between the two calendars was 12 days.

The Holy Alliance is a vague and imprecise document, detailing nothing about the execution of the idealistic principles set down. The reality was far more trivial and brutal. The Holy Alliance was intended to secure the status quo and safeguard the absolutist monarchical system, seeing it as divine and administered by God's will. Thus it was directed against all liberal and revolutionary movements in Europe.