Since the King can do no wrong, he can do neither right nor wrong. He must not be praised or blamed for political acts; nor must his ministers make public the fact that any decision on a matter of state was actually made by him.[39:2] His name must not be brought into political controversy in any way, or his personal wishes referred to in argument, either within or without Parliament.[39:3] This principle was not fully recognized until after the accession of Queen Victoria. At the first election of her reign the Tories complained, apparently with reason, that the Whigs used her and her name as party weapons,[40:1] and three years later we find Wellington referring to the Queen as the head of the party opposed to the Conservatives.[40:2] Almost the only public acts that can be done by the Crown before the public eye are ceremonies, public functions, speeches which have no political character and deeds of kindness that are above criticism. When the Queen, for example, made her last visit to Ireland, the public were allowed to understand that it was her own suggestion, and the same thing was true of her order allowing Irish soldiers to wear the shamrock, it being assumed that such acts could not have a political bearing, and would excite no hostile comment. [Sidenote: Actual Influence of the Sovereign.] According to the earlier theory of the constitution the ministers were the counsellors of the King. It was for them to advise and for him to decide. Now the parts are almost reversed. The King is consulted, but the ministers decide. It is commonly said that, with the sovereign, influence has been substituted for power; or as Bagehot puts it in his own emphatic way, the Crown has "three rights--the right to be consulted, the right to encourage, the right to warn. And a king of great sense and sagacity would want no others."[40:3] But after the advice and warning have been given the final decision must remain with the ministers. It is for them to determine whether their opinion is of such importance that they feel obliged to insist upon it in spite of the objections of the King, and if they do he must yield. Bagehot goes on to describe how effective the right to advise may become in the hands of a sage and experienced monarch, but he admits how small the chance must be that the occupant of the throne will possess the qualities needed for making a good use of the right, and adds that the attempt of the ordinary monarch to exercise it would probably do more harm than good. [Sidenote: He is Consulted after a Decision is Reached.]