Fox's Book of Martyrs - John Foxe (historical books to read TXT) 📗
- Author: John Foxe
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The Installation of the Goddess of Reason.
At length the zeal of the infuriated Atheists in France hurried them to the perpetration of one of the most ridiculous, and at the same time impious transactions which ever disgraced the annals of any nation. It was no less than a formal renunciation of the existence of a Supreme Being, and the installation of the Goddess of Reason, in 1793.
"There is," says Scott, "a fanaticism of atheism, as well as of superstitious belief; and a philosopher can harbour and express as much malice against those who persevere in believing what he is pleased to denounce as unworthy of credence, as an ignorant and bigoted priest can bear against a man who cannot yield faith to dogmata which he thinks insufficiently proved." Accordingly, the throne being totally annihilated, it appeared to the philosophers of the school of Hebert, (who was author of the most gross and beastly periodical paper of the time, called the Pere du Chene) that in totally destroying such vestiges of religion and public worship as were still retained by the people of France, there was room for a splendid triumph of liberal opinions. It was not enough, they said, for a regenerate nation to have dethroned earthly kings, unless she stretched out the arm of defiance towards those powers which superstition had represented as reigning over boundless space.
An unhappy man, named Gobet, constitutional bishop of Paris, was brought forward to play the principal part in the most impudent and scandalous farce ever acted in the face of a national representation.
It is said that the leaders of the scene had some difficulty in inducing the bishop to comply with the task assigned him, which, after all, he executed, not without present tears and subsequent remorse. But he did play the part prescribed. He was brought forward in full procession, to declare to the convention, that the religion which he had taught so many years, was, in every respect, a piece of priestcraft, which had no foundation either in history or sacred truth. He disowned, in solemn and explicit terms, the existence of the Deity to whose worship he had been consecrated, and devoted himself in future to the homage of liberty, equality, virtue, and morality. He then laid on the table his episcopal decorations, and received a fraternal embrace from the president of the convention. Several apostate priests followed the example of this prelate.
The gold and silver plate of the churches was seized upon and desecrated, processions entered the convention, travestied in priestly garments, and singing the most profane hymns; while many of the chalices and sacred vessels were applied by Chaumette and Hebert to the celebration of their own impious orgies. The world for the first time, heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man's soul receives, and renounce unanimously the belief and worship of a Deity. For a short time the same mad profanity continued to be acted upon.
One of the ceremonies of this insane time stands unrivalled for absurdity, combined with impiety. The doors of the convention were thrown open to a band of musicians; preceded by whom, the members of the municipal body entered in solemn procession, singing a hymn in praise of liberty, and escorting, as the object of their future worship, a veiled female, whom they termed the Goddess of Reason. Being brought within the bar, she was unveiled with great form, and placed on the right hand of the president; when she was generally recognized as a dancing-girl of the opera, with whose charms most of the persons present were acquainted from her appearance on the stage, while the experience of individuals was farther extended. To this person, as the fittest representative of that reason whom they worshipped the national convention of France rendered public homage.
This impious and ridiculous mummery had a certain fashion; and the installation of the Goddess of reason was renewed and imitated throughout the nation, in such places where the inhabitants desired to show themselves equal to all the heights of the revolution. The churches were, in most districts of France, closed against priests and worshippers—the bells were broken and cast into cannon—the whole ecclesiastical establishment destroyed—and the republican inscription over the cemeteries, declaring death to be perpetual sleep, announced to those who lived under that dominion, that they were to hope no redress even in the next world.
Intimately connected with these laws affecting religion, was that which reduced the union of marriage, the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society, to the state of a mere civil contract of a transitory character, which any two persons might engage in, and cast loose at pleasure, when their taste was changed, or their appetite gratified. If fiends had set themselves to work, to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan than the degradation of marriage into a state of mere occasional co-habitation, or licensed concubinage. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as the sacrament of adultery.
Fall of Danton, Robespierre, Marat and other Jacobins.
These monsters fell victims by the same means they had used for the destruction of others. Marat was poignarded in 1793, by Charlotte Corday, a young female, who had cherished in a feeling between lunacy and heroism, the ambition of ridding the world of a tyrant. Danton was guillotined in 1794. Robespierre followed soon after. His fall is thus described by Scott in his life of Napoleon.
At length his fate urged him on to the encounter. Robespierre descended to the convention, where he had of late but rarely appeared, like the far nobler dictator of Rome; and in his case also, a band of senators was ready to poignard the tyrant on the spot, had they not been afraid of the popularity he was supposed to enjoy, and which they feared might render them instant victims to the revenge of the Jacobins. The speech which Robespierre addressed to the convention was as menacing as the first distant rustle of the hurricane, and dark and lurid as the eclipse which announces its approach. Anxious murmurs had been heard among the populace who filled the tribunes, or crowded the entrances of the hall of the convention, indicating that a second 31st of May (being the day on which the Jacobins proscribed the Girondists) was about to witness a similar operation.
The first theme of the gloomy orator was the display of his own virtues and his services as a patriot, distinguishing as enemies to their country all whose opinions were contrary to his own. He then reviewed successively the various departments of the government, and loaded them in turn with censure and contempt. He declaimed against the supineness of the committees of public safety and public security, as if the guillotine had never been in exercise; and he accused the committee of finance of having counter-revolutionized the revenues of the republic. He enlarged with no less bitterness on withdrawing the artillery-men (always violent Jacobins) from Paris, and on the mode of management adopted in the conquered countries of Belgium. It seemed as if he wished to collect within the same lists all the functionaries of the state, and in the same breath to utter defiance to them all.
The usual honorary motion was made to print the discourse; but then the storm of opposition broke forth, and many speakers vociferously demanded, that before so far adopting the grave inculpations which it contained, the discourse should be referred to the two committees. Robespierre in his turn, exclaimed, that this was subjecting his speech to the partial criticism and revision of the very parties whom he had accused. Exculpations and defences were heard on all sides against the charges which had been thus sweepingly brought forward; and there were many deputies who complained in no obscure terms of individual tyranny, and of a conspiracy on foot to outlaw and murder such part of the convention as might be disposed to offer resistance. Robespierre was but feebly supported, save by Saint Just, Couthon, and by his own brother. After a stormy debate, in which the convention were alternately swayed by their fear and their hatred of Robespierre, the discourse was finally referred to the committees, instead of being printed; and the haughty and sullen dictator saw in the open slight, thus put on his measures and opinions, the sure mark of his approaching fall.
He carried his complaints to the Jacobin Club, to repose, as he expressed it, his patriotic sorrows in their virtuous bosoms, where alone he hoped to find succour and sympathy. To this partial audience he renewed, in a tone of yet greater audacity, the complaints with which he had loaded every branch of the government, and the representative body itself. He reminded those around him of various heroic eras, when their presence and their pikes had decided the votes of the trembling deputies. He reminded them of their pristine actions of revolutionary vigour—asked them if they had forgot the road to the convention, and concluded by pathetically assuring them, that if they forsook him, "he stood resigned to his fate; and they should behold with what courage he would drink the fatal hemlock." The artist David, caught him by the hand as he closed, exclaiming, in rapture at his elocution, "I will drink it with thee."
The distinguished painter has been reproached, as having, on the subsequent day, declined the pledge which he seemed so eagerly to embrace. But there were many of his original opinion, at the time he expressed it so boldly; and had Robespierre possessed either military talents, or even decided courage,
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