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- Equality was one of the cornerstones of French Revolutionary ideology; it was also one of the most important principles behind the development of the guillotine, which was adopted as the official means of execution by the Legislative Assembly in 1792. Despite its association with the Reign of Terror, the guillotine itself was never viewed by the common people of France in a negative way. Instead, it was symbolic of the equality that guided its creation. - Source: Internet
- The victims of the guillotine during the Reign of Terror were as diverse as the citizens of France. Records of the time show that all levels of society were represented proportionally to the percentage of society that they constituted.[4] The King and Queen of France met their fates at the end of the guillotine’s blade, as did former nobles, clergymen, tradesmen, and peasants[5]. However, something went wrong over the course of the revolution. The majority of those killed during the terror were political prisoners, not the common criminals that Guillotin and other penal reformers had in mind in 1789. - Source: Internet
- Often, prisoners rehearsed their execution or planned speeches or last words before their execution took place in order to prepare themselves for a good and noble death. Georges Danton, a fiery radical speaker of the period and one of the key players of the early stages of the revolution, is famous for asking the executioner to show his head to the people. He also delivered the following poem on the scaffold: - Source: Internet
- Hébert’s behavior on the scaffold made him seem hypocritical after speaking so harshly in favor of executing so many people. A man’s undignified behavior on the scaffold could ruin his posthumous reputation. With so many supporters in life, the “Pêre Duchesne” had no one to protect him from death. Hebert’s execution and the mockery he suffered shows that the loyalty of the sans-culottes was to the guillotine itself, and not to those who exalted it. Nobility in death was of the utmost importance. - Source: Internet
- Witnessing a guillotine execution in Reign of Terror Paris was a common sight. Despite the repetitious, or even boring, amptions involved in operating the machine, there was a certain ceremonial glamour which accompanying each execution that was fully appreciated by the public and fully exploited by the government. Guillotines often drew very large crowds to the city squares in which they were erected, and the graphic nature of executions inspired much fanfare. The amount of blood produced by decapitation was prodigious, but this did not deter the crowds. - Source: Internet
- The informer Pourvoyeur noted that on 13 Pluviôse year II (1 February 1794), “the people” said that “the guillotine has acted and performs more miracles than Saint Geneviève has ever done and has even performed more miracles than all the saints in the calendar, without including those still to come.”On 26 Ventôse he wrote, “There is good reason to say that only this saint can save us.” [10] - Source: Internet
- Women, especially, took an interest in the guillotine. While there is no historical evidence for the existence of the “knitters” that Charles Dickens describes in A Tale of Two Cities, it is certainly true that women attended executions in droves. Dominique Godineau explains that women were “fervent supporters of the Terror,”[9] because the guillotine was a very effective means of combating rising bread prices. - Source: Internet
- Because of the public nature of execution, the guillotine became a cultural symbol of the times. The guillotine itself was associated with the ideology behind the revolution, representing equal treatment for all under the law, while the executions, which were popular public events, also inspired feelings of patriotism and equality. Members of society who were once marginalized were able to actively participate in the revolutionary movement by attending public executions. These people felt a close connection to the guillotine, and this is reflected in the language they used to describe it. - Source: Internet
- The positive popular attitude towards the guillotine is apparent in the writings of the time. Jeremy Popkin describes the way that Jacques Hébert characterized execution by guillotine in his journal, Le Père Duchêne: “The dread machine was the ‘vis à vis of Master Samson[the executioner]’ and those who fell under it suffered a “raccourcissement” (shortening) or played “à la maine chaude” (a children’s game whose name Hébert adapted to mean execution.)”[11] His use of popular language and crude metaphors appealed to the working class man of Paris who were so taken with the guillotine and the spectacle of public execution. - Source: Internet
- During the Reign of Terror, the number of capital crimes increased dramatically. Anyone considered an enemy of the revolution was executed. The National Convention declared, for instance, that hoarding would be punished by death, a move celebrated by the sans-culottes. The people who died on the guillotine during this period may not have been the victims that Guillotin had intended. In fact, he narrowly escaped execution by his own invention, and his family was eventually driven to change their name due to the association with the machine and the Reign of Terror. - Source: Internet
- The threat of execution by the guillotine was effectively used by the government to control the public. For instance, a law was passed at the urging of the Sans Culottes in Paris mandating that the hoarding of food be punished by death. Though harsh, enforcing the death penalty for this offense ensured that the French troops could be fed. By using a few select people as examples, those in power could scare the rest of the population into submission to protect the fragile government. - Source: Internet
- At least two aspects of Guillotin’s proposal were successful. First, Executions became more uniform after the construction and implementation of the guillotine; all classes of people who faced execution faced in in the same ritualized fashion. Second, the machine was, when used correctly, efficient. Victims of the guillotine met death quickly, seemingly painlessly, and all the while being afforded the dignity of a noble death. In these ways, the guillotine represented the leveling of society that the revolutionaries sought, in both life and death. - Source: Internet
- There were many terms of endearment for the guillotine popular with the common people of Paris. Albert Soboul writes, “The guillotine was popular because the sans-culottes regarded it as the avenging arm of the nation, accounting for such expressions as ‘national hatchet’, and ‘the people’s axe’; the guillotine was also ‘the scythe of equality’.[7] The guillotine promoted equality not only in the way that it executed criminals from all segments of society in the same way, but it also allowed those who were politically disenfranchised to have a feeling of close involvement with the revolution. It was a machine of the common people, the sans-culottes and the working class men and women of Paris. - Source: Internet
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