Part 171

"Before the year ended the legislators of Paris voted that there was no God, and destroyed or altered nearly everything that had any reference to Christianity. Robespierre, who would have stopped short at deism, and who would have preserved the external decencies, was overruled and intimidated by Hébert and his frowsy crew, who had either crept into the governing committees or had otherwise made themselves a power in the state. ... All popular journalists, patriots, and public bodies, had begun dating 'First Year of Liberty,' or 'First Year of the Republic;' and the old calendar had come to be considered as superstitious and slavish, as an abomination in the highest degree disgraceful to free and enlightened Frenchmen. Various petitions for a change had been presented; and at length the Convention had employed the mathematicians Romme and Monge, and the astronomer Laplace, to make a new republican calendar for the new era. These three philosophers, aided by Fabre d'Eglantine, who, as a poet, furnished the names, soon finished their work, which was sanctioned by the Convention and decreed into universal use as early as the 5th of October. It divided the year into four equal seasons, and twelve equal months of 30 days each. The five odd days which remained were to be festivals, and to bear the name of 'Sansculottides.' ... One of these five days was to be consecrated to Genius, one to Industry, the third to Fine Actions, the fourth to Rewards, the fifth to Opinion. ... In leap-years, when there would be six days to dispose of, the last of those days or Sansculottides was to be consecrated to the Revolution, and to be observed in all times with all possible solemnity. The months were divided into three decades, or portions of ten days each, and, instead of the Christian sabbath, once in seven days, the décadi, or tenth day, was to be the day of rest. ... The decimal method of calculation ... was to preside over all divisions: thus, instead of our twenty-four hours to the day, and sixty minutes to the hour, the day was divided into ten parts, and the tenth was to be subdivided by tens and again by tens to the minutest division of time. New dials were ordered to mark the time in this new way, but, before they were finished, it was found that the people were puzzled and perplexed by this last alteration, and therefore this part of the calendar was adjourned for a year, and the hours, minutes and seconds were left as they were. As the republic commenced on the 21st of September close on the [autumnal] equinox, the republican year was made to commence at that season. The first month in the year (Fabre d'Eglantine being god-father to them all) was called Vendémiaire, or the vintage month, the second Brumaire, or the foggy month, the third Frimaire, or the frosty month. These were the three autumn months. Nivôse, Pluviôse, and Ventôse, or the snowy, rainy and windy, were the three winter months. Germinal, Floreal, and Prairial, or the bud month, the flower month, and the meadow month, formed the spring season. Messidor, Thermidor and Fructidor, or reaping month, heat month, and fruit month, made the summer, and completed the republican year. In more ways than one all this was calculated for the meridian of Paris, and could suit no other physical or moral climate. ... But the strangest thing about this republican calendar was its duration. It lasted till the 1st of January, 1806."

_C. Mac Farlane, The French Revolution, volume 4, volume 3._

The Republican Calendar for the Year Two of the Republic (September 22, 1793-Sept. 21, 1794) is synchronized with the Gregorian Calendar as follows: 1 Vendémiaire = September 22; 1 Brumaire = October 22; 1 Frimaire = November 21; 1 Nivôse = December 21; 1 Pluviôse = January 20; 1 Ventôse = February 19; 1 Germinal = March 21; 1 Floreal = April 20; 1 Prairial = May 20; 1 Messidor = June 19; 1 Thermidor = July 19; 1 Fructidor= August 18; 1st to 5th Sansculottides = September 17-21.

_H. M. Stephens, History of the French Revolution, volume 2, appendix 12._

ALSO IN _A. Thiers, History of the French Revolution (American edition), volume 2, pages 364-365._

FRANCE: A. D. 1793 (November). Abandonment of Christianity. The Worship of Reason instituted.

"The earliest steps towards a public abandonment of Christianity appear to have been taken by Fouché, the future minister of Police, and Duke of Otranto. ... He published at Nevers (October 10, 1793) a decree" ordaining that "no forms of religious worship be practised except within their respective temples;" that "ministers of religion are forbidden, under pain of imprisonment, to wear their official costumes in any other places besides their temples;" and that the inscription, "Death is an eternal sleep," should be placed over the entrance to the cemetery. "This decree was reported to the municipality of Paris by Chaumette, the fanatical procureur of the Commune, and was warmly applauded. ... The atheistical cabal of which he was the leader (his chief associates being the infamous Hébert, the Prussian baron Anacharsis Clootz, and Chabot, a renegade priest), now judged that public feeling was ripe for an avowed and combined onslaught on the profession of Christianity. ... They decreed that on the 10th of November the 'Worship of Reason' should be inaugurated at Notre Dame. {1300} On that day the venerable cathedral was profaned by a series of sacrilegious outrages unparalleled in the history of Christendom. A temple dedicated to 'Philosophy' was erected on a platform in the middle of the choir. A motley procession of citizens of both sexes, headed by the constituted authorities, advanced towards it; on their approach, the Goddess of Reason, impersonated by Mademoiselle Maillard, a well known figurante of the opera, took her seat upon a grassy throne in front of the temple; a hymn, composed in her honour by the poet Chenier, was sung by a body of young girls dressed in white and bedecked with flowers; and the multitude bowed the knee before her in profound adoration. It was the 'abomination of desolation sitting in the holy place.' At the close of this grotesque ceremony the whole cortège proceeded to the hall of the Convention, carrying with them their 'goddess,' who was borne aloft in a chair of state on the shoulders of four men. Having deposited her in front of the president, Chaumette harangued the Assembly. ... He proceeded to demand that the ci-devant metropolitical church should henceforth be the temple of Reason and Liberty; which proposition was immediately adopted. The 'goddess' was then conducted to the president, and he and other officers of the House saluted her with the 'fraternal kiss,' amid thunders of applause. After this, upon the motion of Thuriot, the Convention in a body joined the mass of the people, and marched in their company to the temple of Reason, to witness a repetition of the impieties above described. These demonstrations were zealously imitated in the other churches of the capital. ... The interior of St. Eustache was transformed into a 'guinguette,' or place of low public entertainment. ... At St. Gervais a ball was given in the chapel of the Virgin. In other churches theatrical spectacles took place. ... Representatives of the people thought it no shame to quit their curule chairs in order to dance the 'carmagnole' with abandoned women in the streets attired in sacerdotal garments. On Sunday, the 17th of November, all the parish churches of Paris were closed by authority, with three exceptions. ... Chaumette, at a sitting of the Commune on the 26th of November, called for further measures for the extermination of every vestige of Christian worship;" and the Council of the Commune, on his demand, ordered the closing of all churches and temples, of every religious denomination; made priests and ministers of religion responsible for any troubles that might arise from religious opinions, and commanded the arrest as a "suspect" of any person who should ask for the reopening of a church. "The example set by Paris, at this melancholy period, was faithfully repeated, if not surpassed in atrocity, throughout the provinces. Religion was proscribed, churches closed, Christian ordinances interdicted; the dreary gloom of atheistical despotism overspread the land. ... These infamies were too monstrous to be tolerated for any length of time. ... Robespierre, who had marked the symptoms of a coming reaction, boldly seized the opportunity, and denounced without mercy the hypocritical faction which disputed his own march towards absolute dictatorship."

_W. H. Jervis, The Gallican Church and the Revolution, chapter 7._

ALSO IN _A. de Lamartine, History of the Girondists, book 52 (volume 3)._

_T. Carlyle, The French Revolution, book 5, chapter 4 (volume 3)._

_E. de Pressense, Religion and the Reign of Terror, book 2, chapter 2._

FRANCE: A. D. 1793-1794 (October-April). The Terror in the Provinces. Republican vengeance at Lyons, Marseilles, Toulon, Bordeaux, Nantes. Fusillades and Noyades.

"The insurgents of Lyons, Marseilles, Toulon, and Bordeaux, were punished with pitiless severity. Lyons had revolted, and the convention decreed [October 12] the destruction of the city, the confiscation of the property of the rich, for the benefit of the patriots, and the punishment of the insurgents by martial law. Couthon, a commissioner well tried in cruelty, hesitated to carry into execution this monstrous decree, and was superseded by Collot d'Herbois and Fouché. Thousands of workmen were employed in the work of destruction: whole streets fell under their pickaxes: the prisons were gorged: the guillotine was too slow for revolutionary vengeance, and crowds of prisoners were shot, in murderous 'mitraillades.' ... At Marseilles, 12,000 of the richest citizens fled from the vengeance of the revolutionists, and their property was confiscated, and plundered. When Toulon fell before the strategy of Bonaparte, the savage vengeance and cruelty of the conquerors were indulged without restraint. ... The dockyard labourers were put to the sword: gangs of prisoners were brought out and executed by fusillades: the guillotine also claimed its victims: the sans-culottes rioted in confiscation and plunder. At Bordeaux, Tallien threw 15,000 citizens into prison. Hundreds fell under the guillotine; and the possessions and property of the rich were offered up to outrage and robbery. But all these atrocities were far surpassed in La Vendee. ... The barbarities of warfare were yet surpassed by the vengeance of the conquerors, when the insurrection was, at last, overcome. At Nantes, the monster Carrier outstripped his rivals in cruelty and insatiable thirst for blood. Not contented with wholesale mitraillades, he designed that masterpiece of cruelty, the noyades; and thousands of men, women and children who escaped the muskets of the rabble soldiery were deliberately drowned in the waters of the Loire. In four months, his victims reached 15,000. At Angers, and other towns in La Vendee, these hideous noyades were added to the terrors of the guillotine and the fusillades."

_Sir T. E. May, Democracy in Europe, chapter 14._

"One begins to be sick of 'death vomited in great floods.' Nevertheless, hearest thou not, O Reader (for the sound reaches through centuries), in the dead December and January nights, over Nantes Town,--confused noises, as of musketry and tumult, as of rage and lamentation; mingling with the everlasting moan of the Loire waters there? Nantes Town is sunk in sleep; but Représentant Carrier is not sleeping, the wool-capped Company of Marat is not sleeping. Why unmoors that flatbottomed craft, that 'gabarre'; about eleven at night; with Ninety Priests under hatches? They are going to Belle Isle? In the middle of the Loire stream, on signal given, the gabarre is scuttled; she sinks with all her cargo. 'Sentence of Deportation,' writes Carrier, 'was executed vertically.' The Ninety Priests, with their gabarre-coffin, lie deep! It is the first of the Noyades [November 16], what we may call 'Drownages' of Carrier; which have become famous forever. {1301} Guillotining there was at Nantes, till the Headsman sank worn out: then fusillading 'in the Plain of Saint-Mauve;' little children fusilladed, and women with children at the breast; children and women, by the hundred and twenty; and by the five hundred, so hot is La Véndee: till the very Jacobins grew sick, and all but the Company of Marat cried, Hold! Wherefore now we have got Noyading; and on the 24th night of Frostarious year 2, which is 14th of December 1793, we have a second Noyade; consisting of '138 persons.' Or why waste a gabarre, sinking it with them? Fling them out; fling them out, with their hands tied: pour a continual hail of lead over all the space, till the last struggler of them be sunk! Unsound sleepers of Nantes, and the Sea-Villages there-abouts, hear the musketry amid the night-winds; wonder what the meaning of it is. And women were in that gabarre; whom the Red Nightcaps were stripping naked; who begged, in their agony, that their smocks might not be stript from them. And young children were thrown in, their mothers vainly pleading: 'Wolflings,' answered the Company of Marat, 'who would grow to be wolves.' By degrees, daylight itself witnesses Noyades: women and men are tied together, feet and feet, hands and hands; and flung in: this they call Mariage Républicain, Republican Marriage. Cruel is the panther of the woods, the she-bear bereaved of her whelps: but there is in man a hatred crueler than that. Dumb, out of suffering now, as pale swollen corpses, the victims tumble confusedly seaward along the Loire stream; the tide rolling them back: clouds of ravens darken the River; wolves prowl on the shoal-places: Carrier writes, 'Quel torrent révolutionnaire, What a torrent of Revolution!' For the man is rabid; and the Time is rabid. These are the Noyades of Carrier; twenty-five by the tale, for what is done in darkness comes to be investigated in sunlight: not to be forgotten for centuries. ... Men are all rabid; as the Time is. Representative Lebon, at Arras, dashes his sword into the blood flowing from the Guillotine; exclaims, 'How I like it!' Mothers, they say, by his orders, have to stand by while the Guillotine devours their children: a band of music is stationed near; and, at the fall of every head, strikes up its 'Ça-ira.'"

_T. Carlyle, The French Revolution, volume 3, book 5, chapter 3._

ALSO IN _H. M. Stephens, History of the French Revolution, volume 2, chapter 11._

_H. A. Taine, The French Revolution, book 5, chapter 1, section 9 (volume 3)._

_Horrors of the Prison of Arras ("The Reign of Terror: A Collection of Authentic Narratives," volume 2)._

_Duchesse de Duras, Prison Journals during the French Revolution_

_A. des Echerolles, Early Life, volume 1, chapters 7-13, and volume 2, chapter l._

See, also, FRANCE: 1794 (JUNE-JULY).

FRANCE: A. D. 1793-1794 (November-June). The factions of the Mountain devour one another. Destruction of the Hebertists. Danton and his followers brought to the knife. Robespierre and the Committee of Public Safety. The Feast of the Supreme Being.