A temple dedicated to philosophy was erected on the summit of a white mountain for the Festival of Reason (Notre Dame Cathedral) in Paris, in November 1793. Flanking the entrance to the temple were busts of four philosophers, which Alphonse Aulard identified as Voltaire, Rousseau, Franklin, and perhaps Montesquieu. A 'flame of truth' burned on an altar as young women in white with tricolor. The Cult of Reason (French: Culte de la Raison) was France's first established state-sponsored atheistic religion, intended as a replacement for Catholicism during the French Revolution.
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NintendoFR streams live on Twitch! Check out their videos, sign up to chat, and join their community. Nostalgie Mon Histoire - Maurane en public - Bruxelles - Nostalgie 2009. The Cult of Reason (French: Culte de la Raison) was France's first established state-sponsored atheistic religion, intended as a replacement for Catholicism during the French Revolution.After holding sway for barely a year, in 1794 it was officially replaced by the rival Cult of the Supreme Being, promoted by Robespierre. Both cults were officially banned in 1801 by Napoleon Bonaparte with his.
The Cathedral of Our Lady of Strasbourg turned into a Temple of Reason, depicted in 1794.
The Cult of Reason (French: Culte de la Raison)[note 1] was France's first established state-sponsoredatheistic religion, intended as a replacement for Catholicism during the French Revolution. After holding sway for barely a year, in 1794 it was officially replaced by the rival Cult of the Supreme Being, promoted by Robespierre.[1][2][3][4] Both cults were officially banned in 1801 by Napoleon Bonaparte with his Law on Cults of 18 Germinal, Year X.[5]
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- 2Composition
- 7References
Origins[edit]
Opposition to the Roman Catholic Church was integral among the causes of the French Revolution, and this anti-clericalism solidified into official government policy in 1792 after the First French Republic was declared. Most of the dechristianisation of France was motivated by political and economic concerns, and philosophical alternatives to the Church developed more slowly. Among the growing heterodoxy, the so-called Culte de la Raison became defined by some of the most radical revolutionaries like Jacques Hébert, Antoine-François Momoro, Pierre-Gaspard Chaumette, and Joseph Fouché.
Composition[edit]
Considerable debate has always persisted about the religiosity of the Cult of Reason.[6] It was a hodgepodge of ideas and activities, a 'multifarious phenomenon, marked by disorderliness'.[7] The Cult encompassed various elements of anticlericalism, including subordination of priests to secular authority, wealth confiscation from the Church, and doctrinal heresies both petty and profound.[7] It was atheistic,[8][9] but celebrated different core principles according to locale and leadership: most famous was Reason, but others were Liberty, Nature, and the victory of the Revolution.[7]
Antoine-François Momoro[edit]
Antoine-François Momoro (1756–1794)
One of the more philosophical proponents was Antoine-François Momoro in Paris. In his hands, the capital city's Cult of Reason was explicitly anthropocentric. Its goal was the perfection of mankind through the attainment of Truth and Liberty, and its guiding principle to this goal was the exercise of Reason. In the manner of conventional religion, it encouraged acts of congregational worship and devotional displays to the ideal of Reason.[10] A careful distinction was always drawn between the rational respect of Reason and the veneration of an idol: 'There is one thing that one must not tire telling people,' Momoro explained, 'Liberty, reason, truth are only abstract beings. They are not gods, for properly speaking, they are part of ourselves.'[10]
The overarching theme of the Cult was summarized by Anacharsis Clootz, who declared at the Festival of Reason that henceforward there would be 'one God only, Le Peuple'.[11] The Cult was intended as a civic religion—inspired by the works of Rousseau, Quatremère de Quincy, and Jacques-Louis David, it presented 'an explicit religion of man'.[10]
Adherence to the Cult of Reason became a defining attribute of the Hébertist faction. It was also pervasive among the ranks of the sans-culottes. Numerous political factions, anti-clerical groups and events only loosely connected to the cult have come to be amalgamated with its name.[12]
Joseph Fouché (1759–1820)
Joseph Fouché[edit]
As a military commander dispatched by the Jacobins to enforce their new laws, Fouché led a particularly zealous campaign of dechristianisation. His methods were brutal but efficient, and helped spread the developing creed through many parts of France. In his jurisdictions, Fouché ordered all crosses and statues removed from graveyards, and he gave the cult one of its elemental tenets when he decreed that all cemetery gates must bear only one inscription—'Death is an eternal sleep.'[13] Fouché went so far as to declare a new civic religion of his own, virtually interchangeable with what would become known as the Cult of Reason, at a ceremony he dubbed the 'Feast of Brutus' on 22 September 1793.[14]
Fête de la Raison ('Festival of Reason'), Notre Dame, Paris.
Festival of Reason[edit]
The official nationwide Fête de la Raison, supervised by Hébert and Momoro on 20 Brumaire, Year II (10 November 1793) came to epitomize the new republican way of religion. In ceremonies devised and organised by Chaumette, churches across France were transformed into modern Temples of Reason. The largest ceremony of all was at the cathedral of Notre Dame in Paris. The Christian altar was dismantled and an altar to Liberty was installed and the inscription 'To Philosophy' was carved in stone over the cathedral's doors.[10] Festive girls in white Roman dress and tricolor sashes milled around a costumed Goddess of Reason who 'impersonated Liberty'.[15] A flame burned on the altar which was symbolic of truth.[16]To avoid statuary and idolatry, the Goddess figures were portrayed by living women,[17] and in Paris the role was played by Momoro's wife, Sophie, who is said to have dressed 'provocatively'[18] and, according to Thomas Carlyle, 'made one of the best Goddesses of Reason; though her teeth were a little defective.'[19]
Before his retirement, Georges Danton had warned against dechristianizers and their 'rhetorical excesses', but support for the Cult only increased in the zealous early years of the First Republic. By late 1793, it was conceivable that the Convention might accept the invitation to attend the Paris festival en masse, but the unshakeable opposition of Maximilien Robespierre and others like him prevented it from becoming an official affair.[20] Undeterred, Chaumette and Hébert proudly led a sizable delegation of deputies to Notre Dame.[21]
Reaction[edit]
Inscription on church at Ivry-la-Bataille.
Many contemporary accounts reported the Festival of Reason as a 'lurid', 'licentious' affair of scandalous 'depravities',[22] although some scholars have disputed their veracity.[23] These accounts, real or embellished, galvanized anti-revolutionary forces and even caused many dedicated Jacobins like Robespierre to publicly separate themselves from the radical faction.[24] Robespierre particularly scorned the Cult and denounced the festivals as 'ridiculous farces'.[21]
In the spring of 1794, the Cult of Reason was faced with official repudiation when Robespierre, nearing complete dictatorial power during the Reign of Terror, announced his own establishment of a new, deistic religion for the Republic, the Cult of the Supreme Being.[25] Robespierre denounced the Hébertistes on various philosophical and political grounds, specifically rejecting their perceived atheism. When Hébert, Momoro, Ronsin, Vincent, and others were sent to the guillotine on 4 Germinal, Year II (24 March 1794), the cult lost its most influential leadership; when Chaumette and other Hébertistes followed them four days later, the Cult of Reason effectively ceased to exist. Both cults were officially banned in 1801 by Napoleon Bonaparte with his Law on Cults of 18 Germinal, Year X.[26]
Notes[edit]
- ^The word 'cult' in French means 'a form of worship', without any of its negative or exclusivist implications in English; its proponents intended it to be a universal congregation.
See also[edit]
References[edit]
- ^Chapters in Western civilization, Volume 1. Columbia University Press. 2012. p. 465.
Holbach carried the cult of reason and nature to its culmination in an atheistic denial of the deists' Supreme Being, and made the most influential attack on rational religion ..
- ^Flood, Gavin (2012). The Importance of Religion: Meaning and Action in Our Strange World. John Wiley & Sons. ISBN978-1405189712.
During the French Revolution in 1793 the Gothic Cathedral of Notre Dame de Paris was rededicated to the Cult of Reason, an atheistic doctrine intended to replace Christianity.
- ^M. Baker, Keith (1987). University of Chicago Readings in Western Civilization, Volume 7: The Old Regime and the French Revolution. University of Chicago Press. p. 384. ISBN978-0226069500.
In May, he proposed an entire cycle of revolutionary festivals, to begin with the Festival of the Supreme Being. This latter was intended to celebrate a new civil religion as opposed to Christianity as it was to the atheism of the extreme dechristianizers (whose earlier Cult of Reason Robespierre and his associates had repudiated).
- ^McGrath, Alister (2008). The Twilight Of Atheism: The Rise and Fall of Disbelief in the Modern World. Random House. p. 45. ISBN978-1407073767.
He was an active member of the faction that successfully campaigned for the atheistic 'Cult of Reason', which was officially proclaimed on November 10, 1793.
- ^Doyle 1989, p. 389
- ^Furet & Ozouf 1989, pp. 563–564
- ^ abcFuret & Ozouf 1989, p. 564
- ^Fremont-Barnes 2007, p. 237
- ^McGowan 2012, p. 14
- ^ abcdKennedy 1989, p. 343
- ^Carlyle 1838, p. 375
- ^Kennedy 1989, p. 343: 'The Festival of Reason .. has come to symbolize the Parisian de-Christianization movement.'
- ^Doyle 1989, p. 259: 'Fouché declared in a manifesto.. graveyards should exhibit no religious symbols, and at the gate of each would be an inscription proclaiming 'Death is an eternal sleep'.'
- ^Doyle 1989, p. 259: '[Fouché ] inaugurated a civic religion of his own devising with a 'Feast of Brutus' on 22 September at which he denounced 'religious sophistry'.'
- ^Palmer 1969, p. 119
- ^'Reason, Cult of Goddess of'. Encyclopedia.com. Retrieved 13 October 2018.
- ^Kennedy 1989, p. 343: 'A 'beautiful woman' was chosen to represent Reason and Liberty, rather than a statue, so that she would not become an idol.'
- ^Scurr 1989, p. 267
- ^Carlyle 1838, p. 379
- ^Schama 1989, pp. 778–779
- ^ abSchama 1989, p. 778
- ^Kennedy 1989, p. 344: 'The Festival of Reason in Notre Dame left no impression of rationality on the memories of contemporary observers.. [I]t was evident that the Festival of Reason was a scandal.'
- ^Ozouf 1988, p. 100ff
- ^Kennedy 1989, p. 344: '..tales of its raucousness may have contributed to Robespierre's opposition to de-Christianization in December 1793.'
- ^'War, Terror, and Resistance'. Center for History and New Media, George Mason University. Retrieved 28 July 2012.
- ^Doyle 1989, p. 389
Bibliography[edit]
- Carlyle, Thomas (1838) [1837]. The French Revolution: A History. II. Boston, MA: Little & Brown. OCLC559080788.
- Doyle, William (1989). The Oxford History of the French Revolution. Clarendon Press. ISBN978-0-19-822781-6.
- Fremont-Barnes, Gregory (2007). Encyclopedia of the Age of Political Revolutions and New Ideologies, 1760–1815. Greenwood Press. ISBN978-0-313-33445-0.
- Furet, François; Ozouf, Mona, eds. (1989). A Critical Dictionary of the French Revolution. Translated by Arthur Goldhammer. Cambridge: Belknap Press of Harvard University Press. ISBN978-0-674-17728-4.
- Goldstein, Morris (2007). Thus Religion Grows – The Story of Judaism. Pierides Press. ISBN978-1-4067-7349-1.
- Kennedy, Emmet (1989). A Cultural History of the French Revolution. Yale University Press. ISBN978-0-300-04426-3.
- McGowan, Dale (2012). Voices of Unbelief: Documents from Atheists and Agnostics. ABC-CLIO. ISBN9781598849790.
- Ozouf, Mona (1988). Festivals and the French Revolution. Harvard University Press. ISBN978-0-674-29884-2.
- Palmer, R.R. (1969) [1941]. Twelve Who Ruled. Princeton, NJ: Princeton University Press. ISBN978-0691051192.
- Schama, Simon (1989). Citizens: A Chronicle of the French Revolution. New York: Vintage. ISBN978-0679726104.
- Scurr, Ruth (1989). Fatal Purity: Robespierre and the French Revolution. Vintage. ISBN9780099458982.
Raison De La Fete Nationale Suisse
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The Sansculottides (French pronunciation: [sɑ̃kylɔtid]; also Epagomènes; FrenchSans-culottides, Sanculottides, jours complémentaires, jours épagomènes) are holidays following the last month of the year on the French Republican Calendar which was used following the French Revolution from approximately 1793 to 1805.
The Sansculottides, named after the Sansculottes, append the twelve, 30-day months of the Republican Calendar with five complementary days in a common year or six complementary days in a leap year so that the calendar year would approximately match the tropical year. They follow the last day of Fructidor, the last month of the year, and precede the first day of Vendémiaire.
The Sansculottides belong to the summer quarter. They begin on 17 or 18 September and approximately end on the autumn equinox, on 22 or 23 September on the Gregorian calendar.
Fete De La Raison Pratique
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History[edit]
In the decree of 5 October 1793 (le 14 du 1er mois de l'an II; later: le 14 Vendémiaire de l'an II) by the National Convention, the days following the last month of the year were named jours complémentaires and numbered serially. Only the leap day (jour intercalaire) received a name:
- 1. premier jour complémentaire — First Complementary Day
- 2. second jour complémentaire — Second Complementary Day
- 3. troisième jour complémentaire — Third Complementary Day
- 4. quatrième jour complémentaire — Fourth Complementary Day
- 5. cinquième jour complémentaire — Fifth Complementary Day
- 6. jour de la Révolution — Revolution Day
The other days, decades, and months were also serially numbered.
On 24 October (le 3 du 2e mois; later: le 3 Brumaire) of the same year, the poet Philippe-François-Nazaire Fabre, known as Fabre d'Églantine, made public his dislike of this naming convention ('le premier jour de la première décade du premier mois de la première année'). He suggested proper names for the months, the days of the months, and the days of the decades. For the jours complémentaires, he introduced the name Sansculottides. The individual days should have the following names:
- 1. fête du génie — Celebration of Talent
- 2. fête du travail — Celebration of Labour
- 3. fête des actions — Celebration of Policy
- 4. fête des récompenses — Celebration of Honors
- 5. fête de l’opinion — Celebration of Convictions
- 6. la Sans-culottide / la Sanculottide — (rough meaning:) 'Day of the Revolutionary'
According to the proposal by Fabre d'Églantine:
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- The fête du génie should be dedicated to the most precious and, for the nation, most useful achievements of the human mind accomplished in the past year.
- The fête du travail should be focused on industry, physical labour, and production of useful things.
- On the fête des actions, good and beneficial policies should be praised that have been helpful, even if only of benefit to individuals rather than to the nation.
- On the fête des récompenses, people should be rewarded for the merits exemplifying the previous three days' mottos.
- On the fête de l’opinion, people should criticise the administration, without fear of punishment, in the form of songs, caricatures, and ironic and sarcastic speeches. By this, d'Églantine meant: 'I dare to say that this one day will cause public servants to do their duty more than even the laws of a Draco ever could.'
- The Sanculottide, celebrated in leap years, should be the celebration of national unity. Representatives from all parts of the country should meet each other in the capital and celebrate together.
On 24 November 1793 these proposals were accepted with slight modifications. It was decided that the name should be written fêtes Sansculotides (one 't'). The alternate spellings Sans-culotides and Sans-culottides were also used. The fête des actions was shifted to the first place and named fête de la vertu. The fête des récompenses went to the last place and the leap year day regained its old name:
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- 1. fête de la vertu — Celebration of Virtue
- 2. fête du génie — Celebration of Talent
- 3. fête du travail — Celebration of Labour
- 4. fête de l’opinion — Celebration of Convictions
- 5. fête des récompenses — Celebration of Honors
- 6. fête de la Révolution — Celebration of the Revolution
On 24 August 1795 (le 7 Fructidor de l'an III), the Sansculottides were renamed again to jours complémentaires (Complementary Days). The fête du travail was also known as the fête du labour. The fête de l'opinion was also termed fête de l'option (Celebration of Choice) or fête de la raison (Celebration of Reason).
The Basque translation of the calendar for 1799[1] simply names the bethagail-egunak as bethagail-legun, bethagail-bigun,.. ('complementary primidi', 'complementary duodi',..).
Conversion table[edit]
Table for conversion between Republican and Gregorian Calendar referring to the 'Sansculottides'
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References[edit]
- ^Revolución Francesa (La Revolución en el País Vasco continental): El Euskera en la Revolución, by Eugéne Goyenetche, in the Spanish-language Auñamendi Encyclopedia. It references Franciaco Republicaren Çaspigarren Ourtheco Qhoundaderra ('The [calendar?] of the year VII of the Republic of France')
External links[edit]
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