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CHAPTER XVII
Marat, Danton, Robespierre – Marat poniarded – Danton and Robespierre become Rivals – Commune of Paris – their gross Irreligion – Gobel – Goddess of Reason – Marriage reduced to a Civil Contract – Views of Danton – and of Robespierre – Principal Leaders of the Commune arrested – and Nineteen of them executed – Danton arrested by the Influence of Robespierre – and, along with Camille Desmoulins, Westermann, and La Croix, taken before the Revolutionary Tribunal, condemned, and executed – Decree issued, on the motion of Robespierre, acknowledging a Supreme Being – Cécilée Regnault – Gradual Change in the Public Mind – Robespierre becomes unpopular – Makes every effort to retrieve his power – Stormy Debate in the Convention – Collot D'Herbois, Tallien, &c., expelled from the Jacobin Club at the instigation of Robespierre – Robespierre denounced in the Convention on the 9th Thermidor, (27th July, 1794,) and, after furious struggles, arrested, along with his brother, Couthon, and Saint Just – Henriot, Commandant of the National Guard, arrested – Terrorists take refuge in the Hôtel de Ville – Attempt their own lives – Robespierre wounds himself – but lives, along with most of the others, long enough to be carried to the Guillotine, and executed – His character – Struggles that followed his Fate – Final Destruction of the Jacobinical System – and return of Tranquillity – Singular colour given to Society in Paris – Ball of the Victims.
The reader need not be reminded, that the three distinguished champions who assumed the front in the Jacobin ranks, were Marat, Danton, and Robespierre. The first was poniarded by Charlotte Corday452 an enthusiastic young person, who had nourished, in a feeling betwixt lunacy and heroism, the ambition of ridding the world of a tyrant.453 Danton and Robespierre, reduced to a Duumvirate, might have divided the power betwixt them. But Danton, far the more able and powerful-minded man, could not resist temptations to plunder and to revel; and Robespierre, who took care to preserve proof of his rival's peculations, a crime of a peculiarly unpopular character, and from which he seemed to keep his own hands pure, possessed thereby the power of ruining him whenever he should find it convenient. Danton married a beautiful woman, became a candidate for domestic happiness, withdrew himself for some time from state affairs, and quitted the stern and menacing attitude which he had presented to the public during the earlier stages of the Revolution. Still his ascendency, especially in the Club of Cordeliers, was formidable enough to command Robespierre's constant attention, and keep awake his envy, which was like the worm that dieth not, though it did not draw down any indication of his immediate and active vengeance. A power, kindred also in crime, but more within his reach for the moment, was first to be demolished, ere Robespierre was to measure strength with his great rival.
COMMUNE OF PARIS.
This third party consisted of those who had possessed themselves of official situations in the Commune of Paris, whose civic authority, and the implement which they commanded in the Revolutionary army, commanded by Ronsin, gave them the power of marching, at a moment's warning, upon the Convention, or even against the Jacobin Club. It is true, these men, of whom Hébert, Chaumette, and others, were leaders, had never shown the least diffidence of Robespierre, but, on the contrary, had used all means to propitiate his favour. But the man whom a tyrant fears, becomes, with little farther provocation, the object of his mortal enmity. Robespierre watched, therefore, with vigilance, the occasion of overreaching and destroying this party, whose power he dreaded; and, singular to tell, he sought the means of accomplishing their ruin in the very extravagance of their revolutionary zeal, which shortly before he might have envied, as pushed farther than his own. But Robespierre did not want sense; and he saw with pleasure Hébert, Chaumette, and their followers, run into such inordinate extravagances, as he thought might render his own interference desirable, even to those who most disliked his principles, most abhorred the paths by which he had climbed to power, and most feared the use which he made of it.
It was through the subject of religion that this means of ruining his opponents, as he hoped, arose. A subject, which one would have thought so indifferent to either, came to be on both sides the occasion of quarrel between the Commune of Paris and the Jacobin leader. But there is 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 wholly annihilated, it appeared to the philosophers of the school of Hébert,454 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.455
An unhappy man, named Gobel, 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.456 But he did play the part prescribed. He was brought forward in full procession, [Nov. 7,] 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.457 Several apostate priests followed the example of this prelate.458
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 Hébert to the celebration of their own impious orgies. The world, for the first time, heard an assembly of men, born and educated in civilisation, 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.
GODDESS OF REASON.
One of the ceremonies of this insane time stands unrivalled for absurdity, combined with impiety. The doors of the Convention [Nov. 10] 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 recognised as a dancing-girl of the Opera,459 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.460
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,461 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.462 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 cohabitation, or licensed concubinage. Sophie Arnould,463 an actress famous for the witty things she said, described the Republican marriage as "the Sacrament of Adultery."
These anti-religious and anti-social regulations did not answer the purpose of the frantic and inconsiderate zealots, by whom they had been urged forward. Hébert and Chaumette had outrun the spirit of the time, evil as that was, and had contrived to get beyond the sympathy even of those, who, at heart as vicious and criminal as they, had still the sagacity to fear, or the taste to be disgusted with, this overstrained tone of outrageous impiety. Perhaps they might have other motives for condemning so gross a display of irreligion. The most guilty of men are not desirous, generally speaking, totally to disbelieve and abandon all doctrines of religious faith. They cannot, if they would, prevent themselves from apprehending a future state of retribution; and little effect as such feeble glimmering of belief may have on their lives, they will not, in general, willingly throw away the slight chance, that it may be possible on some occasion to reconcile themselves to the Church or to the Deity. This hope, even to those on whom it has no salutary influence, resembles the confidence given to a sailor during a gale of wind, by his knowing that there is a port under his lee. His purpose may be never to run for the haven, or he may judge there is great improbability that by doing so he should reach it in safety; yet still, such being the case, he would esteem himself but little indebted to any one who should blot the harbour of refuge out of the chart. To all those, who, in various degrees, received and believed the great truths of religion, on which those of morality are dependent, the professors of those wild absurdities became objects of contempt, dislike, hatred, and punishment.
Danton regarded the proceedings of Hébert and his philosophers of the Commune with scorn and disgust. However wicked he had shown himself, he was too wise and too proud to approve of such impolitic and senseless folly. Besides, this perpetual undermining whatever remained of social institutions, prevented any stop being put to the revolutionary movements, which Danton, having placed his party at the head of affairs, and himself nearly as high as he could promise to climb, was now desirous should be done.
ROBESPIERRE.
Robespierre looked on these extravagant proceedings with a different and more watchful eye. He saw what Hébert and his associates had lost in popularity, by affecting the doctrines of atheism and utter profaneness; and he imagined a plan, first, for destroying these blasphemers, by the general consent of the nation, as noxious animals, and then of enlarging, and, as it were, sanctifying his own power, by once more connecting a spirit of devotion of some modified kind or other with the revolutionary form of government, of which he desired to continue the head.
It has even been supposed, that Robespierre's extravagant success in rising so much above all human expectation, had induced him to entertain some thoughts of acting the part of a new Mahomet, in bringing back religious opinion into France, under his own direct auspices. He is said to have countenanced in secret the extravagances of a female called Catherine Theos, or Theost,464 an enthusiastic devotee, whose doctrines leaned to Quietism. She was a kind of Joanna Southcote,465 and the Aaron of her sect was Dom Gerle, formerly a Carthusian monk, and remarkable for the motion he made in the first National Assembly, that the Catholic religion should be recognised as that of France.466 Since that time he had become entirely deranged. A few visionaries of both sexes attended secret and nightly meetings, in which Theos and Dom Gerle467 presided. Robespierre was recognised by them as one of the elect, and is said to have favoured their superstitious doctrines. But, whether the dictator saw in them any thing more than tools, which might be applied to his own purpose, there seems no positive authority to decide. At any rate, whatever religious opinions he might have imbibed himself, or have become desirous of infusing into the state, they were not such as were qualified to modify either his ambition, his jealousy, or his love of blood.
The power of Hébert, Chaumette, and of the Commune of Paris, was now ripe for destruction. Ronsin, with the other armed satellites of the revolutionary army, bullied indeed, and spoke about taking the part of the magistracy of Paris against the Convention; but though they had the master and active ruffians still at their service, they could no longer command the long sable columns of pikes, which used to follow and back them, and without whose aid they feared they might not be found equal in number to face the National Guard. So early as 27th December, 1793, we find Chaumette468 expressing himself to the Commune, as one who had fallen on evil times and evil days. He brought forward evidence to show that it was not he who had conducted the installation of the Goddess of Reason in his native city of Nevers; and he complains heavily of his lot, that the halls were crowded with women demanding the liberty of their husbands, and complaining of the conduct of the Revolutionary societies. It was plain, that a change was taking place in the political atmosphere, when Chaumette was obliged to vindicate himself from the impiety which used to be his boast, and was subjected, besides, to female reproach for his republican zeal, in imprisoning and destroying a few thousand suspected persons.
The spirit of reaction increased, and was strengthened by Robespierre's influence now thrown into the scale against the Commune. The principal leaders in the Commune, many of whom seem to have been foreigners, and among the rest the celebrated Anacharsis Clootz, were [22d March] arrested.
The case of these men was singular, and would have been worthy of pity had it applied to any but such worthless wretches. They were accused of almost every species of crime, which seemed such in the eyes of a Sans-Culotte. Much there was which could be only understood metaphysically; much there was of literal falsehood; but little or nothing like a distinct or well-grounded accusation of a specific criminal fact. The charge bore, that they were associates of Pitt and Cobourg, and had combined against the sovereignty of the people – loaded them with the intention of starving thereby Paris – with that of ridiculing the Convention, by a set of puppets dressed up to imitate that scarce less passive assembly – and much more to the same purpose, consisting of allegations that were totally unimportant, or totally unproved. But nothing was said of their rivalry to Robespierre, which was the true cause of their trial, and as little of their revolutionary murders, being the ground on which they really deserved their fate. Something was talked of pillage, at which Ronsin, the commandant of the revolutionary army, lost all patience. "Do they talk to me of pilfering?" he says. "Dare they accuse such a man as I am of a theft of bed and body linen? Do they bring against me a charge of petty larceny – against me, who have had all their throats at my disposal?"469
The accused persons were convicted and executed, [23d March,] to the number of nineteen.470 From that time the city of Paris lost the means of being so pre-eminent in the affairs of France, as her Commune had formerly rendered her. The power of the magistracy was much broken by the reduction of the revolution army, which the Convention dissolved, as levied upon false principles, and as being rather a metropolitan than a national force, and one which was easily applied to serve the purposes of a party.
DANTON ARRESTED.
The Hébertists being removed, Robespierre had yet to combat and defeat a more formidable adversary. The late conspirators had held associations with the Club of Cordeliers, with which Danton was supposed to have particular relations, but they had not experienced his support, which in policy he ought to have extended to them. He had begun to separate his party and his views too distinctly from his old friends and old proceedings. He imagined, falsely as it proved, that his bark could sail as triumphantly upon waves composed only of water, as on those of blood. He and others seem to have been seized with a loathing against these continued acts of cruelty, as if they had been gorged and nauseated by the constant repetition. Danton spoke of mercy and pardon; and his partisan, Camille Desmoulins, in a very ingenious parody upon Tacitus,471 drew a comparison between the tyrants and informers of the French Jacobin government, and those of the Roman Imperial Court. The parallels were most ably drawn, and Robespierre and his agents might read their own characters in those of the most odious wretches of that odious time. From these aggressions Danton seemed to meditate the part which Tallien afterwards adopted, of destroying Robespierre and his power, and substituting a mode of government which should show some regard at least to life and to property. But he was too late in making his movement; Robespierre was beforehand with him; and, on the morning of the 31st of March, the Parisians and the members of the Convention hardly dared whisper to each other, that Danton, whose name had been as formidable as the sound of the tocsin, had been arrested like any poor ex-noble, and was in the hands of the fatal lictors.
There was no end of exclamation and wonder; for Danton was the great apostle, the very Mahomet of Jacobinism. His gigantic stature, his huge and ferocious physiognomy, his voice, which struck terror in its notes of distant thunder, and the energies of talent and vehemence mingled, which supplied that voice with language worthy of its deep tones, were such as became the prophet of that horrible and fearful sect. Marat was a madman, raised into consequence only by circumstances, – Robespierre a cold, creeping, calculating hypocrite, whose malignity resembled that of a paltry and second-rate fiend, – but Danton was a character for Shakspeare or Schiller to have drawn in all its broad lights and shades; or Bruce could have sketched from him a yet grander Ras Michael than he of Tigré. His passions were a hurricane, which, furious, regardless, and desolating in its course, had yet its intervals of sunshine and repose. Neither good by nature, nor just by principle or political calculation, men were often surprised at finding he still possessed some feelings of generosity, and some tendency even towards magnanimity. Early habits of profligate indulgence, the most complete stifler of human virtue, and his implication at the beginning of his career with the wretched faction of Orleans, made him, if not a worse certainly a meaner villain than nature had designed him; for his pride must have saved him from much, which he yielded to from the temptations of gross indulgence, and from the sense of narrow circumstances. Still, when Danton fell under Robespierre, it seemed as if the "mousing-owl" had hawked at and struck an eagle, or at least a high-soaring vulture. His avowed associates lamented him, of course; nay, Legendre and others, by undertaking his defence in the Convention, and arrogating for him the merit of those violent measures which had paved the way to the triumph of Jacobinism, showed more consistency in their friendship than these ferocious demagogues manifested on any other occasion.472
Danton, before his fall, seemed to have lost much of his sagacity as well as energy. He had full warning of his danger from La Croix, Westermann, and others, yet took no steps either for escape or defence, though either seemed in his power.473 Still, his courage was in no degree abated, or his haughty spirit tamed; although he seemed to submit passively to his fate, with the disheartening conviction, which often unmans great criminals, that his hour was come.474
DANTON'S TRIAL.
Danton's process was, of course, a short one. He and his comrades, Camille Desmoulins, Westermann, and La Croix,475 were dragged before the Revolutionary Tribunal – a singular accomplishment of the prophecy of the Girondist, Boyer Fonfrède.476 This man had exclaimed to Danton, under whose auspices that engine of arbitrary power was established, "You insist, then, upon erecting this arbitrary judgment-seat? Be it so; and, like the tormenting engine devised by Phalaris, may it not fall to consume its inventors?" As judges, witnesses, accusers, and guards, Danton was now surrounded by those who had been too humble to aspire to be companions of his atrocities, and held themselves sufficiently honoured in becoming his agents. They looked on his unstooping pride and unshaken courage, as timid spectators upon a lion in a cage, while they still doubt the security of the bars, and have little confidence in their own personal safety. He answered to the formal interrogatories concerning his name and dwelling, "My dwelling will be soon with annihilation – my name will live in the Pantheon of History."477 Camille Desmoulins,478 Hérault Séchelles,479 Fabre d'Eglantine,480 men of considerable literary talent, and amongst the few Jacobins who had any real pretension to such accomplishments, shared his fate. Westermann was also numbered with them, the same officer who directed the attack on the palace of the Tuileries on the 10th August, and who afterwards was distinguished by so many victories and defeats in La Vendée, that he was called, from his activity, the scourge of that district.481
Their accusation was, as in all such cases at the period, an olla podrida, if we can be allowed the expression, in which every criminal ingredient was mixed up; but so incoherently mingled and assembled together, so inconsistent with each other, and so obscurely detailed in the charge and in the proof, that it was plain that malignant falsehood had made the gruel thick and slab. Had Danton been condemned for his real crimes, the doom ought, in justice, to have involved judges, jurors, witnesses, and most of the spectators in the court.
Robespierre became much alarmed for the issue of the trial. The Convention showed reviving signs of spirit; and when a revolutionary deputation demanded at the bar, "that death should be the order of the day," and reminded them, that, "had they granted the moderate demand of three hundred thousand heads, when requested by the philanthropic, and now canonized Marat, they would have saved the Republic the wars of La Vendée," they were received with discouraging murmurs. Tallien, the president, informed them, "that not death, but justice, was the order of the day;" and the petitioners, notwithstanding the patriotic turn of their modest request, were driven from the bar with execrations.
DANTON EXECUTED.
This looked ill; but the power of Robespierre was still predominant with the Revolutionary Tribunal, and after a gallant and unusually long defence, (of which no notice was permitted to appear in the Moniteur,) Danton482 and his associates were condemned, and carried to instant execution. They maintained their firmness, or rather hardenedness of character, to the last.483 The sufferers on this occasion were men whose accomplishments and talents attracted a higher degree of sympathy than that which had been given to the equally eloquent but less successful Girondists. Even honest men looked on the fate of Danton with some regret, as when a furious bull is slain with a slight blow by a crafty Tauridor; and many men of good feelings had hoped, that the cause of order and security might at least have been benefited in some degree, by his obtaining the victory in a struggle with Robespierre. Those, on the other hand, who followed the fortunes of the latter, conceived his power had been rendered permanent by the overthrow of his last and most formidable rival, and exulted in proportion. Both were deceived in their calculations. The predominance of such a man as Danton might possibly have protracted the reign of Jacobinism, even by rendering it somewhat more endurable; but the permanent, at least the ultimate, success of Robespierre, was becoming more impossible, from the repeated decimations to which his jealousy subjected his party. He was like the wild chief, Lope d'Aguirre, whose story is so well told by Southey, who, descending the great river Orellana with a party of Bucaniers, cut off one part of his followers after another, in doubt of their fidelity, until the remainder saw no chance for escaping a similar fate, unless by being beforehand with their leader in murder.
Alluding to Robespierre's having been the instrument of his destruction, Danton had himself exclaimed, "The cowardly poltroon! I am the only person who could have commanded influence enough to save him."484 And the event showed that he spoke with the spirit of prophecy which the approach of fate has been sometimes thought to confer.
In fact, Robespierre was much isolated by the destruction of the party of Hébert, and still more by that of Danton and his followers. He had, so to speak, scarped away the ground which he occupied, until he had scarce left himself standing-room; and, detested by honest men, he had alienated, by his successive cruelties, even the knaves who would otherwise have adhered to him for their own safety. All now looked on him with fear, and none dared hope at the hands of the Dictator a better boon than that which is promised to Outis, that he should be the last devoured.
It was at this period that Robespierre conceived the idea of reversing the profanities of Chaumette, Hébert, and the atheists, by professing a public belief in the existence of a Deity. This, he conceived, would at once be a sacrifice to public opinion, and, as he hoped to manage it, a new and potent spring, to be moved by his own finger. In a word, he seems to have designed to unite, with his power in the state, the character of High Pontiff of the new faith.
As the organ of the Committee of Public Safety, Robespierre, [May 7,] by a speech of great length, and extremely dull, undertook the conversion of the French nation from infidelity. Upon all such occasions he had recourse to that gross flattery, which was his great, rarely-failing, and almost sole receipt for popularity. He began by assuring them, that, in her lights, and the progress of her improvement, France had preceded the rest of Europe by a mark of at least two thousand years; and that, existing among the ordinary nations of the world, she appeared to belong to another race of beings. Still, he thought, some belief in a Deity would do her no harm. Then he was again hurried away by his eloquence, of which we cannot help giving a literal specimen, to show at how little expense of sense, taste or talent, a man may be held an excellent orator, and become dictator of a great nation: —
"Yes, the delicious land which we inhabit, and which Nature caresses with so much predilection, is made to be the domain of liberty and of happiness; and that people, at once so open to feeling and to generous pride, are born for glory and for virtue. O my native country! if fortune had caused my birth in some region remote from thy shores, I would not the less have addressed constant prayers to Heaven in thy behalf, and would have wept over the recital of thy combats and thy virtues. My soul would have followed with restless ardour every change in this eventful Revolution – I would have envied the lot of thy natives – of thy representatives. But I am myself a native of France – I am myself a representative. Intoxicating rapture! – O sublime people, receive the sacrifice of my entire being! Happy is he who is born in the midst of thee! More happy he who can lay down his life for thy welfare!"485
FESTIVAL OF THE SUPREME BEING.
Such was the language which this great demagogue held to the "sublime people" whose lives he disposed of at the rate of fifty per day, regular task-work;486 and who were so well protected in person and property, that no man dared call his hat his own, or answer for ten minutes' space for the security of the head that wore it. Much there was, also, about the rashness of the worshippers of Reason, whose steps he accuses of being too premature in her cause – much about England and Mr. Pitt, who, he says, fasted on account of the destruction of the Catholic religion in France, as they wore mourning for Capet and his wife. But the summary of this extraordinary oration was a string of decrees, commencing with a declaration that the Republic of France acknowledged the existence of a Supreme Being, in the precise form in which the grand nation might have recognised the government of a co-ordinate state. The other decrees established the nature of the worship to be rendered to the Great Being whom these frail atoms had restored to his place in their thoughts; and this was to be expressed by dedicating a day in each decade to some peculiar and established Virtue, with hymns and processions in due honour of it, approaching as near to Paganism as could well be accomplished. The last decree appointed a fête to be given in honour of the Supreme Being himself, as the nation might have celebrated by public rejoicings a pacification with some neighbouring power.487
"After Marat's death, honours, almost divine, were decreed to him. In all the public places in Paris triumphal arches and mausoleums were erected to him: in the Place du Carousel a sort of pyramid was raised in celebration of him, within which were placed his bust, his bathing-tub, his writing desk, and his lamp. The honours of the Pantheon were decreed him, and the poets celebrated him on the stage and in their works. But at last France indignantly broke the busts which his partisans had placed in all the theatres, his filthy remains were torn from the Pantheon, trampled under foot, and dragged through the mud, by the same populace who had deified him." —Biog. Mod., tom. ii., p. 355; Mignet, tom. ii., p. 279.
"In 1774, Marat resided at Edinburgh, where he taught the French language, and published, in English, a volume entitled 'The Chains of Slavery;' a work wherein the clandestine and villanous attempts of princes to ruin liberty are pointed out, and the dreadful scenes of despotism disclosed; to which is prefixed an address to the electors of Great Britain.'" —Biog. Univ.
"Seeing Thomas Payne, he said to him, 'What you have accomplished for the happiness and freedom of your country, I have in vain endeavoured to effect for mine. I have been less successful, but am not more culpable.' At another time he exclaimed, 'It is just about a year since I was the means of instituting the revolutionary tribunal. I ask pardon of God and man for what I did: my object was to prevent a new September, and not to let loose a scourge of humanity.' … 'My treacherous brethren (mes frères Caïn) understand nothing of government: I leave every thing in frightful confusion.' … 'It were better to be a poor fisherman than a ruler of men.'" – Thiers, tom. vi., p. 155; Mignet, tom. ii., p. 312.
