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                <text>To contemporaries who subscribed to the Enlightenment, the term "reason" was to be contrasted to superstition. Even though Christians, too, believed in reason, they also wanted to make room for the possibility of God’s intervention, particularly in miracles. Such exceptions seemed to Enlightenment adherents to conflict with reason, which they argued demanded evidence to substantiate claims. To this day scholars still dispute whether enlightened thinkers’ faith in reason was so encompassing that it acted as a belief not all that different from religiosity.</text>
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                <text>http://chnm.gmu.edu/revolution/d/1/|Images de la Révolution française : catalogue du vidéodisque, 1990, 4582</text>
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                <text>Using a woman to represent "Fraternity" seems ironic at best, although theoretically the term might mean the community of humanity. In actuality, when the revolutionaries considered "community," they certainly thought of men far more than women. The period saw women take advantage of opportunities presented to them, but outright champions of this kind of inclusive community were few. What might the revolutionaries have meant, then, by their reliance on the female form? One might hypothesize that in a revolution that feared the bold action of crowds, construing fraternity in this fashion softened and lessened such concerns.</text>
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                <text>http://chnm.gmu.edu/revolution/d/2/|Collection de Vinck. &lt;em&gt;Un siècle d'histoire de France par l'estampe, 1770-1870&lt;/em&gt;. Vol. 44 (pièces 5943-6108), Ancien Régime et Révolution</text>
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                <text>At the beginning of the Revolution, the term "equality" meant an end to the legal differences that had characterized the Old Regime. For example, all individuals would be subject to the same regimen of taxation. Over the course of the decade, however, the Revolution radicalized, and equality expanded to encompass an end to many other sorts of differences, particularly economic ones. Although equality is here represented as a woman, the revolutionaries were capable of using males, particularly Hercules. But this powerful symbol frightened many, especially from the educated elite, and the female "Equality" seemed far less terrifying.</text>
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                <text>http://chnm.gmu.edu/revolution/d/3/|Collection Michel Hennin. &lt;em&gt;Estampes relatives à l'Histoire de France&lt;/em&gt;. Tome 136, Pièces 11948-12048, période : 1794</text>
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                <text>More common than clashes by workers against employers were protests over the rising price of bread. This color drawing depicts events at the City Hall of Strasbourg on 21 July 1789. Notice that the protesters are tearing up the roof and throwing the tiles down into the street to ward off soldiers; similarly, protesters in other buildings are pitching objects out of windows.</text>
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                <text>Of particular interest in this caricature of refractory clergy here are the long noses, traditionally used to caricature Jews, that suggest the refractory clergy were not of the people. This image shows resistant clergy marching in their last procession. The satyr at the rear with a coffin seems to threaten their very lives.</text>
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              <text>Barrass (then in Power) being tired of Josephine, promissed Buonaparte a promotion, on condition that he would take her off his hands; -- Barrass had, as usual, drank freely, &amp; placed Buonaparte behind a Screen, while he amused himself with these two Ladies, who were then his humble dependents, -- Madame Talian is a beautiful Woman, tall &amp; elegant; -- Josephine is smaller &amp; thin, with bad Teeth, something like Cloves, -- it is needless to add that Buonaparte accepted the Promotion &amp; the Lady, -- now, -- Empress of France!</text>
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                <text>The second image, a color drawing by the popular English caricaturist James Gillray in 1805 during the Empire, takes a different view of the Directory, suggesting that it is a time of moral decadence and self–aggrandizement. It depicts Paul Barras, while in power as a member of the five–man executive Directory in 1797, being entertained by the naked dancing of two wives of prominent men, the former Jacobin deputy Jean–Louis Tallien and Bonaparte. Madame Tallien appears beautiful, tall, and elegant, while Josephine de Beauharnais, Bonaparte’s future wife, appears small, thin, and with bad teeth. According to the text, Barras chose Madame Tallien (taking the man’s wife just as he usurped the man’s political power), while Bonaparte (seen watching from behind a curtain) eagerly accepted the less attractive woman so he could advance his political career.</text>
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              <text>Jugement de Marie Antoinette D'Autriche au Tribunal Révolutionnaire</text>
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                <text>&lt;span&gt;Bibliothèque Nationale de France&lt;/span&gt;</text>
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                <text>Some months after the execution of her husband, Marie Antoinette found herself in the dock of the public prosecutor, Antoine Quentin Fouquier–Tinville. The intervention of the radical journalist Jacques–René Hébert had pushed her case to the top, and she was accused most notably of immorality and treason. She defended herself bravely and calmly, as the above image suggests. But the judgment was never in doubt, as the revolutionaries had always doubted her. And acquittal in these conditions was difficult at best. After a two–day trial, she was convicted and executed the next day, 16 October 1793.</text>
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                <text>Trial of Marie Antoinette of Austria</text>
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                <text>http://chnm.gmu.edu/revolution/d/8/|de Vinck. &lt;em&gt;Un siècle d'histoire de France par l'estampe, 1770-1870&lt;/em&gt;. Vol. 33 (pièces 5395-5522), Ancien Régime et Révolution</text>
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                <text>1805-1815</text>
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