Between a king who was deposed and an assembly that abdicated, the Commune alone exhibited the energy and force that were to save the country. Being illegitimate, they could quell opposition only by violence; and they made it clear what violence they meant to use when they gave an office to Marat. This man had been a writer on science, and Goethe celebrates his sagacity and gift of observation in a passage which is remarkable for the absence of any allusion to his public career. But he considered that the rich have no right to enjoyments of which the masses are deprived, and that the guilt of selfishness and oppression could only be expiated by death. A year before he had proposed that obnoxious deputies should be killed by torture, and their quarters nailed to the walls as a hint to their successors. He now desired to reconcile mercy with safety, and declared himself satisfied if the Assembly was decimated. For royalists, and men who had belonged to privileged orders, he had no such clemency. If, he said, the able-bodied men become soldiers and are sent to guard the frontier, who is to protect us from traitors at home? Either thousands of fighting men must be kept away from the army in the field, or the internal enemy must be put out of the way. On August 10 Marat began to employ this argument, and a company of recruits protested against being sent to the front whilst their families were at the mercy of the royalists. The cry became popular that France would be condemned to fight her enemies with one arm, if she had to guard the traitors with the other. And this was the plea provided to excuse the crimes that were about to follow. It was the plea, but not the motive. If the intended destruction of royalists could be represented as an act of war, as a necessity of national defence, moderate men would be unable to prevent it without incurring reproach as unpatriotic citizens.