CHAP. XIV. 1793. 79. Efforts of Danton to detach from the lity. Danton and his friends made the greatest efforts to detach Robespierre from the sanguinary faction with which he had so long acted, and at first with some appearance of success. The Convention, under his direction, had passed several decrees for the succour of the destitute, Robespierre and for the establishment of a general system of public municipa- instruction, though the general confusion and corruption of inferior functionaries had prevented their being carried into execution. He had taken some steps towards a moderate government; in the Convention he had publicly stopped the trial of the seventy-three deputies, who were detained in prison in consequence of having protested against the arrest of the Girondists. He had reprobated the ultra-revolutionary measures of Hébert and the municipality, and strongly condemned the anti-religious mummeries which had been acted in the Convention and Notre-Dame. He had not only read, but corrected, the proof-sheets of the "Vieux Cordelier," where he was adjured in the most touching language to embrace the sentiments of humanity.* The Journal de la Montagnea journal entirely under his direction-had brought forward an able article on the existence of a Supreme Being, and the favourable influence of such a belief in a republican community.1+ community.1+ Already his popularity, in 1 Mig. ii. 305, 307. Lac. Pr. Hist. ii. 136, 138. Vieux Cor- delier, 73. la Mont. No. 158. * "O mon cher Robespierre! c'est à toi que j'adresse ici la parole: car j'ai vu le moment où Pitt n'avait plus que toi à vaincre, où sans toi le navire Argo périssait, la République entrait dans le chaos, et la société des Jacobins et la Montagne devenaient une Tour de Babel. Robespierre, toi dont la postérité relira les discours éloquents! souviens-toi de ces leçons de l'histoire et de la philosophie, que l'amour est plus fort, plus durable que la crainte; que l'admiration et la religion attirent des bienfaits; que les actes de clémence sont l'échelle du mensonge, comme nous dirait Tertullien, par laquelle les membres du Comité du Salut Public se sont élevés jusqu'au ciel, et qu'on n'y monta jamais sur des marches ensanglantées ! Déjà tu viens de t'approcher beaucoup de cette idée dans le mesure que tu as fait décréter aujourd'hui dans la séance du décadi 30 Frimaire."- Vieux Cordelier, 70, 71; LAMARTINE, Hist. des Girondins, vii. 394. As this is the extreme point of the extravagance of the Revolution, and the one when a reaction began from the effect of its own principles, the following extracts from the leading journals of the Anarchists, and of Robespierre, at the time, are well deserving of attention : In the journal of the former, it was stated-"Le hazard seul pouvait déter XIV. consequence, was on the wane. He was accused of CHAP. Moderatism, and the groups of the Jacobins began to murmur at his proceedings. 1793. 80. ing point of tion. In truth, the Revolution had now reached its culminating point -THE REACTION HAD BEGUN. Robespierre, Culminatwith all his fanaticism in favour of democracy, perceived, the Revoluas strongly as any man in France, the necessity both of some religious impressions to act as a curb upon the passions of the people, and of a strong central government to check their excesses. He early felt a horror at the infidel atrocities of the municipality, and saw that such principles, if persisted in, would utterly disorganise society throughout the Republic. When Hébert, Chaumette, and the chiefs of the municipality, appeared in the Convention with the Goddess of Reason and the troop of opera-dancers, Robespierre and St Just were observed to cast a look of indignation on the scene, and, rising up, they left the Assembly. That was the commencement of the revolution in favour of order and religion. Markworthy circumstance! The series of causes and effects which overthrew the Revolution which had sprung from the atheistical doctrines of the philosophers, began with Souv. de la the practical application of those very doctrines them- 143, 144. selves.1 In accordance with the sanguinary spirit of the times, miner un enfant pour la Quakerie, la Juderie, la Réforme, ou la Catholicité: il est plus que présumable que sa tête restera vide de toute religion, jusqu'à ce qu'il s'en bâtisse une lui-même, si cela l'arrange un jour; et ce sera un des prodiges les plus efficaces de tous pour consolider l'édifice de notre liberté : car il n'y a pas de nation libre avec des préjugés; et l'on sait combien le secours des prêtres fut utile aux rois. Voltaire a dit, 'Si Dieu n'existait pas, il faudrait l'inventer;' cette maxime ne pourrait être trop payée dans une monarchie; mais dans une république, et au moyen de l'éducation nationale, moi je dis, 'Si mon fils veut des dieux, il faut qu'il les invente.""-La Feuille du Salut Public, 1 Novembre 1793. In the Journal de la Montagne, Number 158, it was answered evidently by the hand of Robespierre, though the article bears the signature of Charles Leveaux:-"L'auteur dit assez clairement que l'opinion de l'existence d'un Dieu est utile à une monarchie, et que l'athéisme convient aux républiques. Cette assertion est absolument fausse, et démentie par toute l'histoire. Deux choses sont pernicieuses et fatales au genre humain-deux choses tendant 1 Duval, Terreur, iv. XIV. 1793. 81. First indica intention by to destroy ists. Nov. 21. CHAP. Robespierre resolved to begin the necessary reforms by the extermination of the Anarchists. The first indication of this determination appeared in his speech at the Jacobin Club on the 21st of November. "Let men," tion of an said he, "animated by a pure zeal, lay upon the altar of Robespierre their country the useless and pompous monuments of the Anarch- superstition; but by what title does hypocrisy come here to mingle its influence with that of patriotism? What right have men, hitherto unknown in the career of the Revolution, to come into the midst of you, to seek in passing events a false popularity, to hurry on the patriots to fatal measures, and to throw among them the seeds of trouble and discord? By what title do they disturb the existing worship in the name of Liberty, and attack fanaticism by a band of another kind of fanatics? One would suppose, from the manner in which these men agree, that the Convention had proscribed the Catholic faith. It has done no such thing: it has, on the contrary, by a solemn decree, established the liberty of worship. It will alike proscribe the ministers of religion who disturb, and protect those who respect, the public peace. It is the Royalist not the Catholic priesthood whom it has with justice persecuted. We have heard of priests being denounced for having said the mass: they will only say it the longer for being disturbed. He who également à la destruction de la société humaine-l'athéisme et la superstition: mais l'idée de l'existence d'un Etre Suprême fut de tout temps la base de toute vertu civile, politique, domestique. Ceux qui jetèrent les fondemens de la république Romaine avaient le plus grand respect pour une Intelligence Suprême et l'attachement sublime et inviolable des Romains aux sermens est un des moyens qui a le plus contribué à leur donner ce caractère mâle, intrépide, et courageux, source de toutes les grandes actions qui feront toujours le sujet de notre admiration. Mais il était athée le sénat de Rome, lorsqu'il eut la bassesse de vendre à César la dictature perpétuelle-il était athée lorsqu'il rampa lâchement sous Auguste, le bourreau de la liberté; et c'est sous le règne de l'athéisme qu'on voit dominer sur le genre humain un Tibère, un Néron, un Caligule-qui détruisirent sur la terre jusqu'à la moindre étincelle de la liberté. L'idée d'une Intelligence Suprême, qui dirige et qui est ellemême l'ordre qui règne dans l'univers, doit être la base de toute instruction civile, de toute société humaine, de toute instruction publique."- Journal de la Montagne, 9 Novembre 1793, No. 158. XIV. 1793. would prevent them is more fanatical than he who cele- CHAP. brates the ceremony. There are men who would go farther-who, under the pretence of destroying superstition, would establish atheism itself. Every philosopher, every individual, is at liberty to adopt whatever opinion he pleases: whoever imputes it to him as a crime is a fool; but the legislature would be a thousand times more blameable, which should act on such a system. The Convention abhors all such attempts. It is no maker of metaphysical theories, but a popular body charged with causing, not only the rights, but the character of the French people to be respected. It is not in vain that it has proclaimed the rights of man and the liberty of conscience. Atheism is an aristocratic belief. The idea of a Supreme being, who watches over oppressed innocence, and punishes triumphant crime, is, and ever will be, popular. The people, the unfortunate, will ever applaud it; it will never find detractors but among the rich and the guilty. I have been since my youth but an indifferent Catholic; but I have neither been a cold friend nor a lukewarm defender of humanity. I am even des Jacomore strongly attached to moral and political truth than 544, 21st I have hitherto divulged. If God did not exist, it would vi. 15, 17. be necessary to invent Him."1* 1 Journal bins, No. Nov. Th. 82. and St Just to destroy both Anarchists. But while thus preparing the way for the destruction of the Anarchists, Robespierre saw that it was necessary Robespierre to make a sacrifice to the revolutionary party, in order resolve st to avoid the blasting imputation of moderation, and keep the Dantonup his reputation for unflinching resolution and incor- ists and the ruptible integrity. For this purpose he resolved, at the same time that he should cut off Hébert, Chaumette, and the Anarchists, to strike with equal severity against Danton, Camille Desmoulins, and the Moderate party. By so doing, he would keep up the appearance of evenhanded justice, establish the supremacy of the Committee "Si Dieu n'existait pas, il faudrait l'inventer." - Voltaire was the original author of this striking expression. XIV. 1793. CHAP. of Public Salvation over all the factions in the state, and remove the only rival that stood between him and sole dominion. But, though determined to destroy both, Robespierre was careful to avoid striking them at the same time. He had need of the one to aid him in effecting the ruin of the other. He even went so far as, at a political dinner at Duplay, where he met Hébert, to insinuate to him, that a triumvirate, composed of Danton, Hébert, and himself, could alone save the Republic. Hébert rejected the proposal, however-saying that he could play only the part of the Aristophanes of the people. Hébert's wife, when they had gone, expressed her fears that such a proposal made and rejected would give mortal offence. "Reassure yourself," said Hébert, "I fear neither Danton nor Robespierre; let them come and seek me in the midst of the municipality, if they dare." At this moment the destruction of both Danton and himself was resolved on. But while these ambitious or envious motives were not without their influence in suggesting this bold and exterminating policy, yet were Robespierre and St Just, in adopting it, not without the impulse of public and elevated motives. They believed in good faith, and not without some show of reason, that the parties in the state, of which those leaders were the representatives, were alike dangerous to republican institutions; the one by urging them on to anarchy, the other by paving the way for a return to monarchy.1 216. Lam. Stern advance, unrelenting severity, entire destruction Gir. vii. 397. of all classes above the people in rank, wealth, or knowledge, appeared to these ruthless fanatics the only real 1 Th. vi. 186, 187. Hist. Parl. xxx. 209, Hist. des |