These victories were immediately followed by judicial repression. The conventionnel Carrier organized a Revolutionary Tribunal at Nantes, and committed worse horrors than Fouché had at Lyons. Finding a rate of 200 executions a day insufficient he invented the noyade. River barges were taken, their bottoms were hinged so as to open conveniently, and prisoners, tied in pairs, naked and regardless of sex, were taken out in them, and released into the water. At Nantes, like at Arras and several other points, the proceedings of the Revolutionary Tribunals and of the gangs who worked the prisons, were marked by gross immorality in dealing with the women prisoners. At Nantes, Carrier, {200} most thorough and most infamous of the Terrorists, is said to have caused the death of 15,000 persons in four months.
The fury of the Revolution, which turned to frenzy and dementia at Nantes, blazed into a marvellous flame of patriotic energy on the frontiers. Nearly half a million men were enrolled in the course of 1793. A new volunteer battalion was added to each battalion of the old army, the new unit being named a demi-brigade. Rankers were pushed up to high command, partly by political influence, partly for merit. Jourdan, an old soldier, a shop-keeper, became general of the army of the north, and on the 15th of October defeated Coburg at Wattignies. The brilliant Hoche, ex-corporal of the French guards, was placed at the head of the army of the Moselle. Pichegru, the son of a peasant, took over the army of the Rhine. Under these citizen generals new tactics replaced the old. Pipe-clay and method gave way to Sans-culottism and dash. The greatest of the generals of the Revolution said: "I had sooner see a soldier without his breeches than without his bayonet." Rapidity, surprise, the charging column, the helter-skelter pursuit, were the innovations of {201} the new French generals. They translated into terms of tactics and strategy, Danton's famous apostrophe, "Audacity, more audacity, yet more audacity!"
[1] See Chap. XVII.
{202}
CHAPTER XIV
THERMIDOR
Danton had fallen fast in popularity and influence since the moment when, after the fall of the Gironde, he had appeared to dominate the situation. On the 12th of October, weary, sick at heart, disgusted at the triumph of the Hébertists, he had left Paris and, apparently retiring from politics, had gone back to his little country town of Arcis-sur-Aube. There a month later Robespierre sought him out, and invited him to joint action for pulling down Hébert. With Robespierre this meant no more than that Danton could help him, not that he would ever help Danton, and doubtless the latter realized it; but the bold course always drew him, and he accepted. Danton returned to Paris on the 21st of November.
Robespierre had been moved to this step by an alarming development of Hébertism. Anti-clericalism, hatred of the priest,—and among other things the priest stood behind the {203} Vendéen,—Voltairianism, materialism, all these elements had come to a head; and the clique who worked the Commune had determined that the triumph of the Revolution demanded the downfall of Catholicism, which was, as it seemed, equivalent to religion. A wave of atheism swept through Paris. To be atheistic became the mark of a good citizen. Gobel, the archbishop, and many priests, accepted it, and renounced the Church. Then a further step was taken. On the 10th of November the Cathedral of Notre Dame was dedicated to Reason, a handsome young woman from the opera personifying the goddess. Two weeks later, just as Danton reached Paris, the Commune closed all the churches of the city for the purpose of dedicating them to the cult of Reason.
Robespierre, like most of the men of the Revolution, was an enemy of the Church; but he was not an atheist. On the contrary he accepted in a very literal, dogmatic and zealous way the doctrines of Rousseau, his prophet not only in politics but in religion. To Robespierre the Hébertist cult of Reason was as gross blasphemy as it was to the most ardent Catholic, and the Jacobin leader had nerved himself for a struggle to destroy that cult. That was why he had appealed to Danton, {204} though he knew that if Danton joined him in the fight it would not be for conscience, for a religious motive, but solely to destroy Hébert and perhaps to regain control of the Committee of Public Safety. This last possibility Robespierre risked.