Our sixth variable is even more obviously than the others an abstraction, a presumably useful way of gathering together a great number of concrete facts. It is not logically on an exact level with our other variables, and would not fit into a nice series of philosophical categories. This is a variable based on observation of the behavior of the relatively small group of leaders formed during the revolution and now in control of the government of the Terror. Much of their behavior is affected, like the behavior of their followers and fellow-citizens, by the other variables in our list, and no doubt by much that has escaped us. But some very important elements in their behavior depend on the fact that they are leaders, that they have gone through a certain apprenticeship in revolutionary tactics, that they have been selected, almost in a Darwinian sense, for their ability to manipulate an extremist revolutionary group. This does not mean that they are necessarily or even usually “impractical” men, “theoreticians,” “metaphysicians,” or any other of the names simple critics like Taine invented for them. It does mean that they are not formed for compromise, for the dull expedients of politics in unexcited, relatively stable societies. It does mean that they are formed to push on to extremes, to use their special influence to heighten the already high tension of life in society. Like all politicians, they have learned the skills necessary for success in their trade; they have come to feel their trade is something like a game, as indeed it is; but they are reckless players, apt to play to the gallery, and always trying for a home run. No good revolutionary leader would ever bunt. Moreover, they are at least as jealous of one another as, to use another comparison, actors, and each one must always try for the center of the stage. What in more ordinary times has been lately no more than a conventional struggle for power among politicians is thus in the crisis period of revolutions stepped up to a murderous intensity.
Finally, there is the variable we have dwelt upon at length in an earlier part of this chapter. This is the element of religious faith shared by Independents, Jacobins, Bolsheviks. We need not here repeat what we have just written about the religious aspect of the Reigns of Terror. But it is this element that makes the Reigns of Terror also Reigns of Virtue, heroic attempts to close once for all the gap between human nature and human aspirations. This is but one of the variables, but it is a very important one. Religious aims and emotions help to differentiate the crises of our revolutions from ordinary military or economic crises, and to give to the Reigns of Terror and Virtue their extraordinary mixture of spiritual fury, of exaltation, of devotion and self-sacrifice, of cruelty, madness and high-grade humbug.
Now all these elements are in constant interaction one with another, a change in one effecting complex corresponding changes in all the others, and hence in the total situation. We must not think of them in terms of horse and cart, or chicken and egg, or of one billiard ball hitting another. It is instead as complicated and mad a chase as we conceive that of the molecules in a physico-chemical system. Thus the stresses and strains of the early stages of our revolutions make it easier to work the nation into war--witness the war-provoking Girondins in France--and the war itself increases the stresses, accustoms people to violence and suspense. War makes for economic scarcity and economic scarcity sharpens the class struggle, and so on in a merry round-robin. All these effects, up to the end of the crisis period, are cumulative. Each old habit sloughed off, each definite break with the past at once invites others and increases the strain upon everybody, or nearly everybody, in the social system.
For it would seem to be an observable fact of human behavior that large numbers of men can stand only so much interference with the routines and rituals of their daily existence. It would also seem that most men cannot long stand the strain of prolonged effort to live in accordance with very high ideals. The outsider in the crisis period is pushed to the limit of his endurance by interference with some of his most prized and intimate routines; the insider is held to a pitch of spiritual effort and excitement beyond his powers of endurance. For both sorts of men there would seem to be a limit to their social action as real as the limit a chemist finds for a chemical reaction. Human beings can go only so far and so long under the stimulus of an ideal. Social systems composed of human beings can endure for but a limited time the concerted attempt to bring heaven to earth which we call the Reign of Terror and Virtue. Thermidor comes as naturally to societies in revolution as an ebbing tide, as calm after a storm, as convalescence after fever, as the snapping-back of a stretched elastic band. Such figures of speech, taken from established uniformities in the physical world, seem to impose themselves. Perhaps, in spite of the efforts of philosophers, theologians, moralists, political theorists, social scientists, and a good many other inspired thinkers in the last two thousand years, social systems are still almost as perversely unaffected by revolutionary good intentions as tides or rubber bands.
_Chapter_ EIGHT THERMIDOR
_I. Universality of the Thermidorean Reaction_
As we have had to note in earlier attempts to fit our four revolutions into our conceptual scheme, this fitting cannot be done with finicky exactness. It is quite impossible to say that the crisis of a given revolution ended at 4:03 P.M. on August 6th of a given year. France does indeed furnish us with an instance almost as precise as this. The end of the crisis in France may be dated from the fall of Robespierre on July 27, 1794, or on the ninth Thermidor, year II of the poetic new French calendar. The ensuing slow and uneven return to quieter, less heroic times has long been known to French historians as the Thermidorean reaction. The Marxists, and especially the Trotskyites, have recently been applying the word to the Russian revolution, so that we may adopt it, as we did “old regime,” as a term in general acceptance. All our revolutions had their Thermidors, though in no two were the sequence of events, the time schedules, the ups and downs of daily life, anything like identical.
In terms of our conceptual scheme, we shall have to call Thermidor a convalescence from the fever of revolution, even though “convalescence” suggests something nice, and seems therefore to be a way of praising the Thermidorean reaction. We can but repeat previous assertions that no such eulogistic sense is here intended. We continue to try to discover first approximations of uniformities in phenomena we mean neither to praise nor to blame, neither to cherish nor to damn.
In England the beginning of the Thermidorean period, the convalescence, is not to be put with any preciseness. The year or so following the execution of Charles I represents the height of the crisis in England, and as long as the Rump sat some strong flavor of revolution remained. Perhaps the best date for the English Thermidor is Cromwell’s dissolution of the Rump on April 20, 1653, when the great general made some celebrated and un-English remarks about the resemblance between the mace and a jester’s staff. With Cromwell installed as Protector under the “instrument of Government” of 1653--the English actually did indulge themselves once in a written constitution--Thermidor may be said to be well on its way. In 1657 Cromwell became Lord Protector, half a king at least, and with the restoration of the Stuarts in 1660 the great English revolution may be said to end.
The fall of Robespierre in France had been brought about largely by a conspiracy among outwardly orthodox Jacobin deputies to the Convention, men for the most part seriously involved in war-profiteering, parliamentary corruption, stock speculation and other activities unworthy of citizens of the Republic of Virtue. Fear of the “Incorruptible” Robespierre seems to have been one of the main reasons for their action. They were successful, not unaided by Robespierre’s lack of political wisdom. The Thermidoreans themselves had apparently not intended to end the Terror; the guillotining of Robespierre was just another in a long list of revolutionary guillotinings to which they had now become well accustomed. But for once public opinion got to work, and Frenchmen made it clear that they were through with the “tigers athirst for blood.” The reaction continued at a fairly steady rate for some years, both under the declining Convention and the new government of the Directory. There were definite relapses, as one might expect in a convalescence. Especially in the summer of 1799, after French defeats abroad, there was a striking revival of Jacobinism. The clubs re-opened, and the good old slogans resounded once more in public halls, in cafes, and on street corners. A few months later Napoleon Bonaparte had achieved his _coup d’état_ of the 18th Brumaire, and the French convalescence was nearly over. The actual restoration of the Bourbons in 1814 is hardly a part of the course of revolution in France. It was rather an accident, a consequence of such purely personal factors as Napoleon’s megalomaniac insistence on fighting all Europe to the bitter end in 1813-14, Talleyrand’s knack for calling the turn, and the good intentions of Alexander I of Russia.