that makes all the women laugh: everyone wants to know his queue: Robespierre’s queue, give me his queue, respond to the queue, defend your queue, cut off the queue.’25
Mixing the Incorruptible’s queue with his descent into hell, a supposed letter that Robespierre’s ghost sent to his followers from the other side, claims that he explained to the ‘tribunal of hell’ that he wished to apply a ‘policy … just like yours’, sharpening the ‘liberticide daggers’, robbing fortunes, destroying commerce, spreading famine, protecting brigands, ‘immolating so many men in the name of humanity’ – in short, ‘put terror in power’.26 As Robespierre’s ghost adds that it would have ‘taken five mortal years to arrive at [his] goal’, the author provides a chronological list of the projects put in place for the ‘reign of the terror’ between summer 1789 and summer 1794. The political demonstration imparted two ideas to the reader: on the one hand, Robespierre had been moved by an ambition to impose a bloody dictatorship from the beginning of the Revolution; and, secondly, that his execution put an end to ‘the reign of the terror’, an expression with a long life ahead of it.27 Tallien’s political analysis is confirmed, with the word ‘terror’ having a widely different meaning in 1794 than it had in 1789, to say nothing of the fact that ‘terror as the order of the day’ had never been imposed by Robespierre and his supporters.
2. Developing use of the word ‘terror’ between 1789 and 1794
As we shall see in the following chapter, the term ‘terror’ was already familiar to the revolutionaries of 1789 from a number of contexts, both political and non-political. In the first period of the Revolution, including up to the crisis point of 1794 when a new political meaning triumphed, these diverse meanings of ‘terror’ continued to circulate.
In the autumn of 1792, a letter in the newspaper Le Moniteur reported how French troops entered Belgium after the victory at Jemappes (6 November): ‘Dumouriez is at the gates of Brussels. Terror precedes the republic’s victorious armies. The despots and their cowardly servants are on the run.’28 In the first months of the Vendée uprising in 1793 (on the Vendée, see chapter 7), ‘terror’ was often used in its military, not political, meaning, as in a terror inflicted by soldiers, as two news items in Le Moniteur on 2 July show. The first, a dispatch from the northern front, related that ‘the French victory near Arlon had truly instilled terror in the area, so much so that the boat masters of Trier had received an order to keep their boats nearby in order to transport the warehouses further away.’29 The second item, a letter from General Westermann, announced that ‘the terrible example of Amailloux and the castle of Lescure sowed terror among the lost inhabitants’. Amailloux was a town in which Westermann’s troops hunted down the Vendéen rebels, burning down buildings and killing a number of inhabitants while the general proclaimed that any village providing aid or recruits to the rebels would suffer the same fate. That same day, he burnt down the castle of Clisson, residence to Lescure, one of the Vendéen leaders. This recourse to terror did not, in itself, seem to raise any doubt, considering that the convergence of these two events, on different military fronts, one exterior, the other interior, shows that the military meaning of the term was well accepted. On the other hand, the fact that the example Westermann wished to give affected not only the armed rebels but also civilians testifies to the horrors of a local civil war. This military meaning of ‘terror’, furthermore, never stopped being operative, with numerous examples available from debates in the Convention and published writings in the press. On 16 Messidor Year II (4 July 1794) for example, about three weeks before 9 Thermidor and in the middle of the month with the greatest number of executions by guillotine in Paris, Barère used ‘terror’ in a military sense, not a political one, even if he was careful to employ the fashionable political rhetoric of the time on the notion of the ‘order of the day’:
Terror and flight were the order of the day for the odious hordes. The French troops cannot follow the flight of the imperial eagle, and the lands of Belgium are not so wide, and lack enough strongholds, to protect or hide the flight of the confederates … Ostend was the barbarous warehouse of the royal coalition, the overflowing granary of the armies, the most complete arsenal of tyrants, and the infernal support of the London court, which will also be taught to know terror, just like its satellites make its deadly experience … Terror and discouragement reign today among the slaves.30
The expression ‘panic terror’ (terreur panique) can be found in a considerable number of letters, speeches and other texts, either to describe the disarray of withdrawing troops or to evoke the fears raised by rumours (founded or not) that circulated throughout the countryside as in the time of the Great Fear in July–August 1789 or at the time of the aborted flight of the king to Varennes in June 1791.31 Similar ‘panic terrors’ were assimilated to the effects of counter-revolutionary manoeuvres to sow panic and unleash unrest. The fear of running out of bread in Rouen soon appeared to be the result of these conspiracies, an echo of the old belief in the famine conspiracy which made it possible to present a simple, popular explanation rather than a detailed economic analysis of circuits of product and commercialization: ‘A terreur panique or the manoeuvres of a few malicious people led Rouen into experiencing a fake shortage as in Paris. The doors of bakeries were assaulted for very little reason.’32 Rumours of troubles near Meaux were similarly explained in a speech by Barère where the word ‘terror’ is repeated to the point of saturation: he mentions the ‘sounds of terror sown in the countryside to frighten the imagination of citizens, causing commotion or trouble’; he urges his audience to ‘publish by what exaggerated sounds, by which means of terreur panique they infect the countryside, distracting inhabitants from agricultural work, propagating disorder and fear in the cities’; he describes how enemies ‘throw fake terrors into our countryside’.33
‘Terror’ can also have a political meaning, though without necessarily relating to a concerted policy of terror. Such use of the word was first linked to the idea of justice and the fact that opponents of the Revolution should fear punishment. Following the September prison massacres of 1792 (for more on the September Massacres, see chapter 7), the minister of the Interior, the Girondin Roland, linked the birth of the Republic with ‘the terror of all the traitors’ and an alliance of all ‘friends of the country’.34 One heavy symbol of this was the silence of the members of the Commune of Paris, at a time when they were to be targeted by the Girondins, once they had condemned the massacres of September.35
Feeling ‘terror’ while facing justice and the exemplarity of punishment constitute a theme that appeared on a number of occasions, especially during the trial of the ousted king. The trial was conducted by the National Convention itself, with the deputies in their function as ‘representatives of the people’ to pass judgement on the erstwhile king on behalf of the people. In early December 1792, Robespierre channelled this idea by calling for the creation of a monument to the martyrs of liberty, killed in the assault on the Tuileries palace that resulted in the overthrow of the monarchy on 10 August 1792. This monument was intended to convey a double political meaning: ‘nourish in the heart of people the sentiment of their rights and the horror of tyrants, and in the heart of tyrants the salutary terror at the thought of the people’s justice.’36 Other members of the Convention approved of this meaning, as on 16 and 17 January 1793 when every member was given the floor to justify his vote on Louis XVI’s fate. The Montagnard Sergent expressed his support for capital punishment in dramatic terms: ‘A king’s head only falls with a crash, and his torment inspires a healthy terror [terreur salutaire].’37 Does this mean that the origins of the Terror lay in the fall of the monarchy and the execution of the king? This was undoubtedly true for the link between ‘terror’ and ‘justice’, but it was not the case for ‘terror’ as a ‘system’.
In the early days of the Convention, enmity between the
