Allons, enfants de la patrie, Le jour de gloire est arrivé. After their arrival at the scaffold the song was continued, while each in turn received the blow of the fatal knife, and did not cease until the head of the last had fallen. From this time a number of victims, some distinguished, others obscure, belonging to all parties, went every week to end their lives at the Place de la Révolution. Amongst them were the late King’s sister, the gentle and pious Madame Elizabeth; the former Mayor of Paris, the grey-haired Bailly; the youthful Barnave, Mirabeau’s rival for popularity in the Constituent Assembly; Philip Egalité, who could not atone for the crime of his birth, although he had voted for the death of Louis; and Madame Roland, the friend and inspirer of the Girondists, condemned for plotting against the unity and indivisibility of the republic. Her husband, the former Minister of the Interior, who had been in hiding at Rouen, was found lying in a field, stabbed to death by his own hand, soon after the news of her condemnation reached him. ♦Worship of Reason.♦ Those who were prepared to shed blood like water, and had, in their own words, put terror on the order of the day, recognised no limitations to their power. All, however, were not prepared to adopt the same course of action. The Hébertists, following the atheistic and materialistic doctrines which had been circulated by Diderot and other philosophers of the same school, denied the existence of a personal God and the immortality of the soul. Theists and sceptics, the followers of Rousseau and of Voltaire, regarded the Catholic faith as pernicious and degrading; but various reasons restrained them from attempting its suppression. They held in theory the principles of religious toleration; they believed that the Catholic faith would necessarily lose influence as knowledge became more diffused; they were alive to the danger of exciting the peasantry against the revolution by depriving them of the rites to which they were accustomed. Hébert and Chaumette entertained no such scruples. They were active propagandists, eager to avail themselves of the power of the State in order to impose a new form of worship on Catholic France. Unlike Marat and Robespierre, Hébert from the beginning of the revolution had exhibited equal hostility towards the hard-working and poorly-paid curé, whose parents were peasants, as towards the titled and wealthy bishop who belonged to the caste of the nobility; and he now exhibited equal hostility towards the constitutional priest who had accepted the work of the revolution, as towards the nonjuror who sought to excite reaction in favour of royalty. Morality and reason as displayed by man were declared alone fit for veneration, and the worship to take the place of the Catholic ritual was to be one which, refusing to recognise a spiritual world beyond the sphere of human knowledge, glorified human nature and material objects.