While this conſternation was yet recent, the Deputies on miſſion in the departments ſhut up the churches entirely: the refuſe of low clubs were paid and encouraged to break the windows and deſtroy the monuments; and theſe outrages, which, it was previouſly concerted, ſhould at firſt aſſume the appearance of popular tumult, were ſoon regulated and directed by the mandates of the Convention themſelves. The churches were again opened, an atheiſtic ritual, and licentious homilies,* were ſubſtituted for the proſcribed ſervice—and an abſurd and ludicrous imitation of the Greek mythology was exhibited, under the title of the Religion of Reaſon.—
* I have read a diſcourſe pronounced in a church at Paris, on the decade, ſo indecent and profane, that the moſt humble audience of a country-puppet ſhow in England would not have tolerated it.
On the principal church of every town was inſcribed, "The Temple of Reaſon;" and a tutelary goddeſs was inſtalled with a ceremony equally pedantic, ridiculous, and profane.*
* At Havre, the goddeſs of Reaſon was drawn on a car by four cart-horſes, and as it was judged neceſſary, to prevent accidents, that the horſes ſhould be conducted by thoſe they were accuſtomed to, the carters were likewiſe put in requiſition and furniſhed with cuiraſſes a l'antique from the theatre. The men, it ſeems, being neither martial nor learned, were not au fait at this equipment, and concluding it was only a waiſtcoat of ceremony, inveſted themſelves with the front behind, and the back part laced before, to the great amuſement of the few who were ſenſible of the miſtake.
Yet the philoſophers did not on this occaſion diſdain thoſe adventitiouſ aids, the uſe of which they had ſo much declaimed againſt while they were the auxiliaries of Chriſtianity.*
* Mr. Gibbon reproaches the Chriſtians with their adoption of the allurements of the Greek mythology.—The Catholics have been more hoſtilely deſpoiled by their modern perſecutors, and may retort that the religion of reaſon is a more groſs appeal to the ſenſes than the darkeſt ages of ſuperſtition would have ventured on.
Muſic, proceſſions, and decorations, which had been baniſhed from the ancient worſhip, were introduced in the new one, and the philoſophical reformer, even in the very attempt to eſtabliſh a religion purely metaphyſical, found himſelf obliged to inculcate it by a groſs and material idolatry.*—
* The French do not yet annex any other idea to the religion of reaſon than that of the female who performs the part of the goddeſs.
Thus, by ſubmitting his abſtractions to the genius of the people, and the imperfections of our nature, perhaps the beſt apology was offered for the errors of that worſhip which had been proſcribed, perſecuted, and ridiculed.
Previous to the tenth day, on which a celebration of this kind was to take place, a Deputy arrived, accompanied by the female goddeſs:* that is, (if the town itſelf did not produce one for the purpoſe,) a Roman dreſs of white ſatin was hired from the theatre, with which ſhe waſ inveſted—her head covered with a red cap, ornamented with oak leaveſ— one arm was reclined on a plough, the other graſped a ſpear—and her feet were ſupported by a globe, and environed by mutilated emblems of ſeodality. [It is not poſſible to explain this coſtume as appropriate.]