The Nature of the Terror
Carrier's actions were typical of autumn 1793, when deputies on mission took the initiative in spreading the Terror using revolutionary armies, which may have grown to 40,000 strong. These were normally recruited from the local area they were to operate in, and were usually comprised of artisans from the cities. Their local knowledge was essential in seeking out hoarders and traitors, usually from the countryside.
Around half a million people may have been imprisoned across France, and 10,000 may have died in prison without trial. There were also lynchings. However, this early phase of the terror was not, as legend recalls, aimed at nobles, who made up only 9% of the victims; clergy were 7%. Most executions occurred in Federalist areas after the army had regained control and some loyal areas escaped largely unscathed.
Dechristianization
During the Terror deputies on mission began attacking the symbols of Catholicism: smashing images, vandalising buildings and burning vestments. On October 7th, in Rheims, the sacred oil of Clovis which was used to anoint French kings was smashed. When a revolutionary calendar was introduced, making a break with the Christian calendar by starting on September 22nd 1792 (this new calendar had twelve thirty day months with three ten day weeks) the deputies increased their dechristianization, especially in regions where rebellion had been put down. The Paris Commune made dechristianization an official policy and attacks began in Paris on religious symbols: Saint was even removed from street names.
The Committee of Public Safety grew concerned about the counter-productive effects, especially Robespierre who believed that faith was vital to order. He spoke out and even got the Convention to restate their commitment to religious freedom, but it was too late. Dechristianization flourished across the nation, churches closed and 20,000 priests were pressured into renouncing their position.
The Law of 14 Frimaire
On December 4th 1793 a law was passed, taking as its name the date in the Revolutionary Calendar: 14 Frimaire. This law was designed to give the Committee of Public Safety even more control over the whole of France by providing a structured 'chain of authority' under the revolutionary government and to keep everything highly centralised. The Committee was now the supreme executive and no body further down the chain was supposed to alter the decrees in any way, including the deputies on mission who began to be sidelined as local district and commune bodies took over the job of applying the law. All unofficial bodies were shut down, including provincial revolutionary armies. Even the departmental organisation was bypassed for everything bar tax and public works.
In effect, the law of 14 Frimaire aimed to institute a uniform administration with no resistance, the opposite of that to the constitution of 1791. It marked the end of the first phase of the terror, a 'chaotic' regime, and an end to the campaigning of the revolutionary armies who first came under central control and were then closed on March 27th 1794. Meanwhile factional infighting in Paris saw more groups go to the guillotine and sansculotte power began to wane, partly as a result of exhaustion, partly because of the success of their measures (there was little left to agitate for) and partly as a purging of the Paris Commune took hold.
The Republic of Virtue
By the spring and summer of 1794 Robespierre, who had argued against dechristianization, had tried to save Marie Antoinette from the guillotine and who had vacillated over the future began to form a vision of how the republic should be run. He wanted a 'cleansing' of the country and committee and he outlined his idea for a republic of virtue while denouncing those he deemed non virtuous, many of whom, including Danton, went to the Guillotine. So began a new phase in the Terror, where people could be executed for what they might do, not had done, or simply because they failed to meet Robespierre's new moral standard.
The Republic of Virtue was characterised by power being concentrated at the Centre, around Robespierre. This included the closing of all provincial courts for conspiracy and counter-revolutionary charges, which were to be held at the Revolutionary Tribunal in Paris instead. Parisian jails soon filled with suspects and the process was speeded up to cope, partly by scrapping witnesses and defence. Furthermore, the only punishment it could give out was death. As with the Law of Suspects, almost anyone could be found guilty for anything under these new criteria.
Executions, which had tailed off, now rose sharply again. 1515 people were executed in Paris in June and July 1794, 38% of which were nobles, 28% clergy and 50% bourgeoisie. The Terror was now almost class based rather than against counter-revolutionaries. In addition the Paris Commune was altered to become docile to the Committee of Public Safety and proscribed wage levels were introduced. These were unpopular, but the Paris sections were now too centralised to oppose it.
Dechristianization was reversed as Robespierre, still convinced that faith was important, introduced the Cult of the Supreme Being on May 7th 1794. This was a series of republican themed celebrations to be held on the rest days of the new calendar, a new civic religion.
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