On 29 October 1793, a group of women appeared in the National Convention to complain that women militants had tried to force them to wear the red cap of liberty as a sign of their adherence to the Revolution, but they also presented a petition…
In a follow–up to Fabre d’Eglantine’s speech on 29 October, Jean–Baptiste Amar proposed an official decree on 3 October forbidding women to join together in political associations. A deputy tried to argue that this notion ran contrary to the right of…
A Jacobin club in Besançon in the Franche–Comté on the eastern borders of France sent this report to the Jacobin Club of Paris on 8 January 1792. The club sees the continuing presence of those who did not take the clerical oath to the new regime…
This description of the proceedings of the revolutionary tribunal, and of the physical setting of the Place de la Révolution where the guillotine stood, by an unsympathetic English observer gives the flavor of the workings of revolutionary justice.…
Gustave Le Bon (1841–1931) disparaged the Revolution and the revolutionary legacy because he distrusted the common person, particularly when making collective decisions. His analysis of revolutionary crowds pictured them as primitive animals devoid…
Critics of popular action first mastered the art of searing attacks and here sharpen their propaganda skills against this activist worker, who appears to be walking off with his "loot" after the locks have been broken.
The shoemaker shown here is president of his neighborhood revolutionary committee. Although this engraving does not portray a specific political activity, the character evokes hostility toward laborers and artisans who involved themselves in…
This engraving depicts a revolutionary club as a circus act complete with dancing dogs and clowns, all celebrating "the law and the King." This image might have been visual propaganda on behalf of clubs, suggesting that they could bring different…
From an English periodical of 1819, this antirevolutionary print portrays the sans–culottes as drunkards anxious to destroy by fire, gallows, and guillotine rather than to work for their own good. The image satirizes the idea of sans–culotte…
The guillotine was first introduced as a humane, efficient, and above all modern form of execution in April 1792; during the radical phase of the Republic, it would become the symbol of the Terror. This engraving suggests the guillotine is providing…
