1
10
172
-
https://revolution.chnm.org/files/original/ce93478bbdf1b1a2f97814c9425af1fe.mp3
6a7d63abe9ac94bf6dfa783d744bdc7b
Sound
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<table><tbody><tr><td>Chant pour la fête de la vieillesse.
<p>Déjà le Génie et la Gloire,<br /> Guidant au loin nos étendards,<br /> Ont couronné par la victoire<br /> Le fer béni par nos vieillards.<br /> Hommage à l'auguste vieillesse!<br /> A la saison de la sagesse<br /> Offrons nos solennels accords!<br /> Français, pour célébrer cet âge,<br /> De la paix consolant présage,<br /> Vertumne étale ses trésors.<br /> Dans nos concerts et dans nos fêtes<br /> Que nos pères soient révérés!<br /> Quand l'âge aura blanchi nos têtes,<br /> Comme eux nous serons honorés.</p>
</td>
<td>Song for the Festival of Old Age
<p>Already the genius and the glory,<br /> Guiding our standards from afar,<br /> By victory have crowned<br /> The swords blessed by our elders.<br /> Homage to our august elders!<br /> During this time of wisdom<br /> Let us offer our solemn promise!<br /> Frenchmen, to celebrate this age<br /> Of comforting peace foretells,<br /> Vertume spreads his treasures,<br /> At our concerts and our feasts<br /> Let our fathers be revered!<br /> When age has whitened our heads<br /> Like them, we shall be honored.</p>
</td>
</tr></tbody></table>
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
This song was composed for one of the many Directorial festivals that were not overtly political. Several, like the festival for which this song was composed, celebrated important moments in the life cycle.
Title
A name given to the resource
Song for the Festival of Old Age
Relation
A related resource
http://chnm.gmu.edu/revolution/d/619/
Identifier
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619
Public Opinion
Song
-
https://revolution.chnm.org/files/original/73ae1859feaf955a7a0e01edd21aa37b.mp3
2f0f5eac99ad76e82617b03c666dddda
Sound
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Transcription
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<table><tbody><tr><td>Hymne pour la fête des époux, 10 floréal (1798)
<p>Dieu, qui créas nos coeurs,<br /> Tu les as faits sensibles;<br /> Nous te devons l'amour,<br /> Le plus doux des penchants,<br /> Rends par le chaste hymen nos moeurs incorruptibles,<br /> Notre bonheur plus pur, nos devoirs plus touchants.</p>
</td>
<td>Hymn for the Festival of Marriage (1798)
<p>Lord, who created our hearts,<br /> You have made them sensitive;<br /> We owe you the most<br /> Gentle of human love<br /> By our nuptial bond our morals made incorruptible,<br /> Our happiness more pure, our tasks more moving.</p>
</td>
</tr></tbody></table>
Sortable Date
1798-00-00
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
Although festivals drew much smaller audiences during the final years of the Revolution, the government continued to celebrate them. Now, however, they tended to commemorate apolitical events: thus a festival, and hymn, devoted to the subject of marriage.
Title
A name given to the resource
Hymn for the Festival of Marriage
Relation
A related resource
http://chnm.gmu.edu/revolution/d/618/
Date
A point or period of time associated with an event in the lifecycle of the resource
1798
Identifier
An unambiguous reference to the resource within a given context
618
Public Opinion
Song
Women
-
https://revolution.chnm.org/files/original/660dde92794c95d3ff0f1b1e9f9207bf.mp3
c36ba6b1d3d347e0d653a16f658536e7
Sound
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Transcription
Any written text transcribed from a sound
<table><tbody><tr><td>Hymne du IX Thermidor.
<p>Salut, neuf Thermidor, jour de la délivrance,<br /> Tu vins purifier un sol ensanglanté<br /> Pour la seconde fois<br /> Tu fis luire à la France<br /> Les rayons de la liberté<br /> Deux jours avaient vengé<br /> L'opprobre de nos pères<br /> Mais le sceptre tombé<br /> Des mains du dernier roi<br /> Armail encore les mains des tyrans populaire<br /> Il ne fut brisé que par toi<br /> Il ne fut brisé que par toi.</p>
</td>
<td>Hymn of 9 Thermidor
<p>Welcome, Nine Thermidor, day of delivery,<br /> You have come to purify a bloody land<br /> For the second time<br /> You make France glisten<br /> The rays of Liberty<br /> In two days you have avenged<br /> The disgrace of our fathers<br /> But the scepter fallen<br /> From the hands of the final king<br /> Rearmed the people's tyrants<br /> Only you could destroy him<br /> Only you could destroy him.</p>
</td>
</tr></tbody></table>
Sortable Date
1795-07-27
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
This hymn commemorates the overthrow of Robespierre and the Committee of Public Safety by the men of the National Convention. It had its debut performance on the first anniversary of that event (27 July 1795).
Title
A name given to the resource
Hymn of 9 Thermidor
Relation
A related resource
http://chnm.gmu.edu/revolution/d/617/
Date
A point or period of time associated with an event in the lifecycle of the resource
1795-07-27
Identifier
An unambiguous reference to the resource within a given context
617
Popular Politics
Public Opinion
Song
The Terror
-
https://revolution.chnm.org/files/original/3dec66bfd0806a7e682811be1697203d.mp3
cc76e2254f1a5371ca6d3cd20976b121
Sound
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Transcription
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<table><tbody><tr><td>Chant patriotique pour l'inauguration des bustes de Marat et Le Pelletier.
<p>Citoyens dont Rome antique<br /> A consacré les vertus,<br /> Soutiens de la République,<br /> Vous, Gracques et toi Brutus,<br /> Brûlans de votre courage,<br /> Les Français l'ont imité;<br /> Ils achèvent votre ouvrage<br /> En fondant la liberté,<br /> En fondant la liberté,<br /> En fondant la liberté.</p>
</td>
<td>Patriotic Song on the unveiling of the busts of Marat and Le Pelletier
<p>Citizens whose virtues<br /> Ancient Rome has consecrated<br /> Support the Republic<br /> You, Gracchus, and you, Brutus,<br /> Passionate from your courage,<br /> The French have imitated it;<br /> They complete your task<br /> By establishing liberty,<br /> By establishing liberty,<br /> By establishing liberty.</p>
</td>
</tr></tbody></table>
Sortable Date
1793-00-00
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
This song illustrates the fluid boundary between "high" and "popular" musical forms. Althought these lyrics were set to a new composition by Joseph Gossec, they could also be sung to a tune already familiar to many French men and women. The song honors journalist Jean–Paul Marat and deputy Michel LePelletier, both of whom had been assasinated and were considered martyrs to the Revolution.
Title
A name given to the resource
Patriotic Song on the Unveiling of the Busts of Marat and Le Pelletier (1793)
Relation
A related resource
http://chnm.gmu.edu/revolution/d/621/
Date
A point or period of time associated with an event in the lifecycle of the resource
1793
Identifier
An unambiguous reference to the resource within a given context
621
Popular Politics
Public Opinion
Sans-culottes
Song
The Terror
-
https://revolution.chnm.org/files/original/8ff3cd93420acd395da66d3abd2c0893.mp3
b77e64ae1e028b97bc04070fa9425623
Sound
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Transcription
Any written text transcribed from a sound
<table><tbody><tr><td>Air des Marseillais pour le camp de la Fédération, le 10 août An 2.
<p>Siècles fameux que l'on renomme,<br /> Brillez, revivez dans Paris!<br /> D'Athènes, de Sparte et de Rome<br /> Les fiers enfants sont réunis<br /> Les fiers enfants sont réunis.</p>
<p>En vain le reste de la terre<br /> Rugit, nous appelle aux combats.<br /> La liberté guide nos pas,<br /> Et nous a remis son tonnerre<br /> Courage, citoyens, formez vos bataillons!<br /> Marchez, marchez!<br /> Du sang des rois abreuvez vos sillons!</p>
<p>Marchez, marchez!<br /> Du sang des rois abreuvez vos sillons!</p>
</td>
<td>Song of the Marseillais of the Federation of 10 August, Year II
<p>The best of times from long ago,<br /> Are revived and sparkle in Paris!<br /> From Athens, Sparta and Rome,<br /> Proud children are reunited<br /> Proud children are reunited.</p>
<p>The rest of the world lives on in vain<br /> And roars, calling us to fight.<br /> Liberty guides our steps,<br /> And has rekindled our passion.<br /> Courage, Citizens, form your batallions!<br /> March on, March on!<br /> The blood of kings waters your furrows!</p>
<p>March on, March on!<br /> The blood of kings waters your furrows!</p>
</td>
</tr></tbody></table>
Sortable Date
1793-08-10
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
One of many hymns that was composed by rhyming new lyrics to the wildly popular tune of the "Marseillaise," this song was performed at a festival celebrating the first anniversary of the republican revolution of August 10.
Title
A name given to the resource
Song of the Marseillaise of the Federation of 10 August, Year II
Relation
A related resource
http://chnm.gmu.edu/revolution/d/615/
Date
A point or period of time associated with an event in the lifecycle of the resource
1793-08-10
Identifier
An unambiguous reference to the resource within a given context
615
Popular Politics
Public Opinion
Sans-culottes
Song
The Terror
-
https://revolution.chnm.org/files/original/7786f49a56b101b5926876058c5b7db8.mp3
fc049ca54e5bf45ec9c567979fc102a3
Sound
A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds.
Transcription
Any written text transcribed from a sound
<table><tbody><tr><td>Marseillaise<br /> ( Chant de guerre pour l'armée du Rhin)
<p>Allons enfants de la patrie!<br /> Le jour de gloire est arrivé;<br /> Contre nous de la tyrannie<br /> L'étendard sanglant est levé.</p>
L'étendard sanglant est levé.
<p>Entendez-vous dans les campagnes<br /> Mugir ces féroces soldats?<br /> Ils viennent jusque dans vos bras<br /> Egorger vos fils, vos compagnes!</p>
<p><em>Refrain:</em></p>
<p>Aux armes, citoyens, formez vos bataillons,<br /> Marchez, marchez, qu'un sang impur<br /> abreuve nos sillons.</p>
<p>Que veut cet horde d'esclaves,<br /> De traîtres, de rois conjurés?<br /> Pour qui ces ignobles entraves,<br /> Ces fers dès longtemps préparés?<br /> Ces fers dès longtemps préparés?</p>
<p>Francais! Pour nous, ah quel outrage!<br /> Quels transports il doit exciter!<br /> C'est nous qu'on ose méditer<br /> De rendre à l'antique esclavage?</p>
<p><em>Refrain</em></p>
<p>Amour sacré de la patrie,<br /> Conduis, soutiens nos bras vengeurs<br /> Liberté, Liberté chérie!<br /> Combats avec tes défenseurs<br /> Combats avec tes défenseurs</p>
<p>Sous nos drapeaux que la Victoire<br /> Accourt à tes mâles accents:<br /> Que tes ennemis expirants<br /> Voient ton triomphe et notre gloire</p>
<p><em>Refrain</em></p>
<p><em>Refrain</em></p>
</td>
<td>The Marseillaise<br /> (The War Song for the Army of the Rhine)
<p>Forward children of the homeland!<br /> The day of glory has arrived;<br /> Against us, tyranny's bloody standard<br /> Has been raised.</p>
<p>Do you hear the roar of ferocious soldiers<br /> Coming from the countryside?<br /> They are coming into your very homes<br /> To slaughter your sons and wives!</p>
<p><em>Refrain</em>:</p>
<p>To arms, citizens, form your battalions,<br /> March on, march on, let impure<br /> blood water our furrows.</p>
<p>What do they want, this horde of slaves,<br /> traitors, and conspiratorial kings?<br /> For whom are these vile shackles,<br /> These irons ready for so long!<br /> These irons ready for so long!</p>
<p>French people! For us, oh what an insult!<br /> What transports they must excite!<br /> Is it us that they are daring to consider<br /> Returning to antiquated slavery?</p>
<p><em>Refrain</em></p>
<p>Sacred love of the homeland,<br /> Guide and strengthen our avenging arms<br /> Liberty, beloved Liberty!<br /> Fight alongside your defenders<br /> Fight alongside your defenders</p>
<p>Beneath our banners to which Victory<br /> Rushes to hear your manly tone:<br /> So that your dying enemies<br /> Will see your triumph and our glory.</p>
<p><em>Refrain</em></p>
<p><em>Refrain</em></p>
</td>
</tr></tbody></table>
Sortable Date
1792-00-00
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
Composed by Joseph Rouget de Lisle when he learned that France had declared war on Austria, the Marseillaise quickly became the anthem of the republican Revolution. it remains the French national anthem today. A republican anthem, the Marseillaise was considered suitable for all sorts of revolutionary events. While it was often sung casually in streets and parks, its learned composition also facilitated its adoption as a hymn by formally–trained musicians and singers.
Title
A name given to the resource
The Marseillaise (War Song for the Army of the Rhine)
Relation
A related resource
http://chnm.gmu.edu/revolution/d/625/
Date
A point or period of time associated with an event in the lifecycle of the resource
1792
Identifier
An unambiguous reference to the resource within a given context
625
Popular Politics
Provinces
Public Opinion
Sans-culottes
Song
War
-
https://revolution.chnm.org/files/original/10dd9e7fe707f8c2e68cf3a797621bcc.mp3
ee51b2da356d68d44f273e9c53f2713f
Sound
A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds.
Transcription
Any written text transcribed from a sound
<table><tbody><tr><td>La Carmagnole
<p>I</p>
<p>Madame Veto avait promis,<br /> Madame Veto avait promis.<br /> de faire égorger tout Paris,<br /> de faire égorger tout Paris.<br /> Mais son coup a manqué, <br /> grâce à nos canoiners.</p>
<p><em>Refrain:</em></p>
<p>Dansons la Carmagnole<br /> Vive le son,<br /> Vive le son,<br /> Dansons la Carmagnole<br /> Vive le son du canon.</p>
<p>II</p>
<p>Monsieur Veto avait promis (bis)<br /> D'être fidèle à son pays, (bis)<br /> Mais il y a manqué,<br /> Ne faisons plus quartié.</p>
<p><em>Refrain</em> </p>
<p>III</p>
<p>Antoinette avait résolu (bis)<br /> De nous faire tomber sur le cul; (bis)<br /> Mais le coup a manqué<br /> Elle a le nez cassé.</p>
<p><em>Refrain</em> </p>
<p>IV</p>
<p>Son Mari se croyant vainqueur, (bis)<br /> Connaissait peu notre valeur, (bis)<br /> Va, Louis, gros paour,<br /> Du Temple dans la tour.</p>
<p><em>Refrain</em></p>
<p>V</p>
<p>Les Suisses avaient promis, (bis)<br /> Qu'ils feraient feu sur nos amis, (bis)<br /> Mais comme ils ont saute!<br /> Comme ils ont tous danse!</p>
<p><em>Refrain</em></p>
<p>VI</p>
<p>Quand Antoinette vit la tour, (bis)<br /> Elle voulut faire demi-tour, (bis)<br /> Elle avait mal au coeur<br /> De se voir sans honneur.</p>
<p><em>Refrain</em></p>
<p><em>Refrain</em></p>
<p><em>Refrain</em></p>
</td>
<td>The Carmagnole
<p>I</p>
<p>Madame Veto has promised<br /> Madame Veto has promised<br /> To cut everyone's throat in Paris<br /> To cut everyone's throat in Paris<br /> But she failed to do this,<br /> Thanks to our cannons.</p>
<p><em>Refrain:</em></p>
<p>Let us dance the Carmagnole<br /> Long live the sound<br /> Long live the sound<br /> Let us dance the Carmagnole<br /> Long live the sound of the cannons.</p>
<p>II</p>
<p>Mr. Veto had promised (repeat)<br /> To be loyal to his country; (repeat)<br /> But he failed to be,<br /> Let's not do quarters.</p>
<p><em>Refrain</em></p>
<p>III</p>
<p>Antoinette had decided (repeat)<br /> To drop us on our asses; (repeat)<br /> But the plan was foiled<br /> And she fell on her face.</p>
<p><em>Refrain</em></p>
<p>IV</p>
<p>Her husband, believing himself a conqueror, (repeat)<br /> Knowing little our value, (repeat)<br /> Go, Louis, big crybaby,<br /> From the the Temple into the tower.</p>
<p><em>Refrain</em></p>
<p>V</p>
<p>The Swiss had promised, (repeat)<br /> That they would fire our friends, (repeat)<br /> But how they have jumped!<br /> How they have all danced!</p>
<p><em>Refrain</em></p>
<p>VI</p>
<p>When Antoinette sees the tower, (repeat)<br /> She wishes to make a half turn, (repeat)<br /> She is sick at heart<br /> To see herself without honor.</p>
<p><em>Refrain</em></p>
<p><em>Refrain</em></p>
<p><em>Refrain</em></p>
</td>
</tr></tbody></table>
Sortable Date
1792-08-00
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
Sharing its name with a popular dance, this song heaps scorn upon the queen<em> (Madame Veto),</em> believed to be a traitor, and the "aristocrats" who support her. Like "It’ll Be Okay", the simple tune of the "Carmagnole" permitted even the illiterate to learn lyrics with which to proclaim their conviction in the Revolution’s progress.
Title
A name given to the resource
The Carmagnole
Relation
A related resource
http://chnm.gmu.edu/revolution/d/624/
Date
A point or period of time associated with an event in the lifecycle of the resource
1792-08-00
Identifier
An unambiguous reference to the resource within a given context
624
Popular Politics
Public Opinion
Sans-culottes
Song
The Terror
-
https://revolution.chnm.org/files/original/e20f382dbbcd61ca21c8a350d6ed42fb.mp3
53332e328c7b549a1b88797feb1a0c55
Sound
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Transcription
Any written text transcribed from a sound
<table><tbody><tr><td>Ô Richard! Ô mon roi!
<p>Ô Richard! Ô mon roi! <br /> L'univers t'abandonne;<br /> Sur la terre il n'est donc que moi<br /> Qui m'intéresse à ta personne!<br /> Moi seul dans l'univers, <br /> Voudrais briser tes fers,<br /> Et tout le reste t'abandonne!</p>
<p>Ô Richard! Ô mon roi! <br /> L'univers t'abandonne;<br /> Sur la terre il n'est donc que moi<br /> Qui m'intéresse à ta personne!<br /> Et sa noble amie! <br /> Hélas! son coeur <br /> doit être navré de douleur,<br /> Oui, son coeur est navré de douleur.</p>
<p>Monarques, cherchez, cherchez des amis,<br /> Non sous les lauriers de la gloire,<br /> Mais sous les myrtes favoris<br /> Qu'offrent les filles de Mémoire.<br /> Un troubadour est tout amour, <br /> fidélité, constance,<br /> Et sans espoir de récompense.</p>
<p>Ô Richard! Ô mon roi!<br /> L'univers t'abandonne,<br /> Sur la terre il n'est que moi, il n'est que moi,<br /> Qui m'intéresse à ta personne</p>
<p>Ô Richard! Ô mon roi!<br /> L'univers t'abandonne,<br /> Sur la terre il n'est que moi,<br /> Oui c'est Blondel!</p>
<p>Il n'est que moi, Il n'est que moi,<br /> Qui m'intéresse à ta personne.<br /> N'est-il que moi, N'est-il que moi,<br /> Qui m'intéresse à ta personne?</p>
</td>
<td>O Richard, O, my King!
<p>O Richard! O my king! <br /> The Universe abandons you!<br /> On earth, it is only me<br /> Who is interested in you!<br /> Alone in the universe <br /> I would break the chains <br /> when everyone else deserted you!</p>
<p>O Richard! O my king! <br /> The Universe abandons you!<br /> On earth, it is only me<br /> Who is interested in you!<br /> And his noble friend! <br /> Lord! His heart <br /> ought to be aggrieved.<br /> Yes his heart is broken. broken with grief.</p>
<p>Monarchs search, search for friends,<br /> not under the laurels of glory<br /> But under the favored myrtle<br /> offered by the daughters of memory.<br /> A troubadour is interested in love, <br /> fidelity, and constancy!<br /> He is without hope of recompense.</p>
<p>O Richard! O my King!<br /> The Universe abandons you!<br /> On earth, it is only me, it is only me,<br /> Who is interested in you.</p>
<p>O Richard! O my king!<br /> The universe abandons you.<br /> On earth, it is only me,<br /> Yes, it's Blondel,</p>
<p>It's only me, It's only me<br /> Who is interested in you.<br /> Is it only me, Is it only me,<br /> Who is interested in you?</p>
</td>
</tr></tbody></table>
Sortable Date
1785-00-00
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Description
An account of the resource
This aria from the Gretry opera,<em> Richard the Lion–Hearted, </em>was adopted by royalists during the early years of the Revolution. The song’s accusation that the king had been abandoned by all but his most devoted followers made it a suitable counter–revolutionary anthem.
Title
A name given to the resource
Oh Richard, Oh, My King!
Relation
A related resource
http://chnm.gmu.edu/revolution/d/622/
Date
A point or period of time associated with an event in the lifecycle of the resource
1785
Identifier
An unambiguous reference to the resource within a given context
622
Counterrevolution
Monarchy
Public Opinion
Song
-
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
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<p>How many times, whenever a public outcry echoed from all corners, has your parlement been ready to bring to the Sovereign its justifiable complaints against such obvious abuses as the Unigenitus Constitution? Touched by these public ills, only the justifiable fear of precipitously venturing facts of such importance when they have not yet been sufficiently proven in the judicial system could stop these dramatic steps.</p> <p>Living in the city of Orléans, in the parish of Saint-Catherine, a woman by the name of Dupleix saw that she was falling dangerously ill from a disease and would soon die from it. She had asked the parish priest to administer the last rites. The priest went to her, but before doing anything else he asked her to state that she had submitted to the decisions of the Church. Not satisfied with the answer of this dying woman, who wanted to live and die within the Catholic, apostolic and Roman faith, the priest persisted. He asked her if she had submitted to the Unigenitus Constitution and told her that he would not administer the last rites until she accepted the Constitution. Then he left.</p> <p>The illness became more threatening, and the priest was again summoned. The same questions, the same answers, the same refusal.</p> <p>There are two important questionings here . . . the direct questions and preconditions requiring the dying woman to declare that she had submitted to the Constitution, as well as the priest's refusals to administer the last rites until she had satisfied him. . . .</p> <p>The Church is necessarily a part of the body of the State. Any new danger from clerics, any enterprise that could lead to trouble for the State or shake the solid foundations of public tranquility, ties and commits ecclesiastics as members of the State and as subjects of Your Majesty.</p> <p>Whatever they may say, two combined issues equally involve the rights of the Church and of the State. Also, the execution of these rights and the state police power belong to Your Majesty, both as the protector of the Church or as Sovereign responsible for maintaining the peace of the kingdom.</p> <p>Such are the issues of marriage and vows. Such are the public scandals that Your Majesty always has an interest in suppressing and that the regulations accomplish for a number of royal cases. Such would be the abuse that the clerics could achieve with the power that is confided to them for administering the sacraments. From that point, there would be intervention and competition between the two powers in certain cases to conduct the clerics' trial in accordance with the laws of the kingdom. From that point, there would begin a means of recourse to the sovereign's authority or appeals as abuses, almost as old as the monarchy and that has been so useful to preceding kings, conserving the rights of your throne and our freedoms which always provide it the greatest support.</p> <p>To contest the sovereign's rights in these important matters under the pretext that they deal directly or indirectly with the spirituality or administration of the sacraments, would be to attack the most permanent maxims and open a sure and easy way for clerics to increase their power and ruin royal authority. And in all of these cases your parlement, tasked by you and under your authority with watching over the public peace in the kingdom, has the right and obligation to propose legitimate solutions to this task as circumstances warrant and as soon as necessary.</p> <p>If a confessor, unworthy of the sanctity of his ministry, got carried away to the point of profaning the sacraments in order to seduce the person confessing, whether it be on a spiritual or administrative matter, who could doubt that this abuse of the holy mysteries did not constitute an external and public crime which would immediately subject him to temporal law and the legitimate authority of the magistrates who exercise this justice in Your name? . . .</p> <p>Sire, we know that the love of your People and the zeal and fidelity of your <i>parlement</i> is sufficient to prevent and ward off these extreme ills which we can only remember with sorrow. But the enslavement of the principles that strengthen royal authority and the tranquility of the State are the same in all of these cases mentioned above.</p> <p>The sovereign to whom providence has confided the government of this great kingdom is, by the sole title of king and the right of his crown, also the defender of the Church. To defend the Church is to defend its legitimate rights and its ancient canons, and to have them executed by the clerics themselves in the entire expanse of his realm. From this defense comes the title of external bishop that is accorded to emperors and sovereigns. From this defense comes many examples of trials against clerics who, while teaching the truth of the Gospel, by their spurious enthusiasm slandered and personally attacked those where listening to them. This defense is often reiterated in the decrees and laws against causing public scandals by the indiscreet refusal of those who work in front of the altar. The strict observance of these ancient canons, which make up the fundamental basis of our freedoms, also make up the laws of the State. This observance is still in the hands of Your Majesty, and as soon as the clerics infringe on it, He is in his rights and has the obligation to provide it with his authority. . . .</p> <p>These immutable principles have always been the solid foundation of the monarchy, and your <i>parlement</i> is tasked by you with watching over the public order. It has learned however that under the direction of a few bishops the priests of their dioceses are trying to establish the Constitution as a rule of faith, or at least all of the characteristics of such. They are attempting to remove the communion of the faithful from the heart of the Church, as well as all participation in the sacraments by those of your subjects who do not state above all else that they accept the Constitution purely and simply. Your <i>parlement</i> has the proof, acquired through judicial inquiry and by similar depositions given by honest witnesses, that under this pretext the parish priest of Saint-Catherine persists in repeatedly refusing to allow a sick woman to die without the sacraments. This woman states that she wants to die in the communion of the Catholic, apostolic and roman Church.</p> <p>The threat of her imminent death increases every second. Based on new complaints, your <i>parlement </i>again sends back a request to the bishop of the diocese to provide the sacrament. At the same time, it is forced to again remind him of the need to warn us of anything that he deals with that could tend to disrupt the peace of the Church and State. . . . What will the consequences be when clerics can use fear to wring declarations that they have no right to require from people who would never declare as much if they were fully conscious and with their full faculties? With such suspect and dangerous ways as these to spread the rights of the Constitution, would it not be more proper to destroy them than to strengthen them? . . .</p> <p>Respectfully,</p> <p><i>Parlement</i>, 24 July 1731</p> <p>Signed: Portail.</p>
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1731-07-24
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Jules Flammermont,<i> Remonstrances du Parlement de Paris au XVIIIe siècle, </i>vol. 1 (Paris: Imprimerie Nationale, 1888–98), 243–80.
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In 1713, the Pope had issued a bull entitled<i> Unigenitus, </i>condemning as heretical 101 beliefs held by some French Catholic priests who were known as "Jansenists." To Jansenists, this bull, or "constitution," was the religious equivalent of absolutism—an order from on high that quashed all opposition. By contrast, the bishops of the Catholic Church in France, mostly from the Jesuit order, received the bull as an encouragement to attack the Jansenists on doctrinal matters and to diminish Jansenist influence in France. To this end, in 1730, the archbishop of the city of Orléans ordered that all clergy in his diocese should adhere to the bull, which many took to mean denying sacraments to Jansenists. When the priest of the parish of Saint–Catherine refused to read last rites to a parishioner, Madame Dupleix, the magistrates of the <i>Parlement</i> of Paris weighed in with the following "remonstrance," or protest, to the King (technically known as an "appeal against abuse" of power). In this remonstrance, the magistrates insist that the King fulfill his responsibility of defending all His Majesty’s subjects, including protecting Jansenists from Rome’s persecution. Despite this reliance on the monarchy, some no–so–subtle criticisms appear here.
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243
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Remonstrance by the <i>Parlement</i> against the Denial of Sacraments in Orléans
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https://chnm.gmu.edu/revolution/d/243/
Date
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July 24, 1731
Enlightenment
Laws
Provinces
Public Opinion
Religion
Text
-
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<p>The arbitrary refusal of the sacraments given to the dying, notably confession or the right to name their own confessor, multiplies daily. These nascent scandals and difficulties are capable of destroying respect for religion, tainting the submission due to Your Highness and delivering a cruel blow to public peace.</p> <p>Your <i>parlement</i>, Sire, believes it is giving you one of the greatest proofs of its loyalty by representing to Your Majesty that now is the time to put into action the reform of equally pernicious abuses.</p> <p>We protest, Sire, in truth, that your<i> parlement</i> does not intend, and has never intended, to impinge on the Legitimate rights of [the Roman Catholic Church's] spiritual power.</p> <p>Full of the respect and veneration that all Christians must bear towards our religion, the <i>parlement</i> knows that is is only the Church which has the right to teach the faithful, to guide them on the path to salvation, to make decisions upon everything that concerns the dispensation and administration of the sacraments, and to determine the cases in which the faithful can participate and when they must be excluded.</p> <p>But the same respect with which a Christian magistrate recognizes the Church's legislative power, in that which concerns the passage of souls and the dispensation of our holy mysteries, forces him to perceive the necessity that these laws, once established, must be exactly observed. And what greater and more indispensable work could there be for a Christian king, than to carry out these duties?</p> <p>To the King alone belongs supreme power along with the ability to put into effect that which he commands; but this power derives from God; his principle duty therefore is to use this power to serve Him who bestows it.</p> <p>The voice of the Church is the voice of God. Its decrees, in that which is within the province of its power, are absolute laws to which all the faithful and, in particular, the ministers of religion must obey . . . if they stray, should the Christian monarch allow these laws to be trampled with impunity?</p> <p>The Church, whose power is entirely spiritual, does not have the exterior force to exact obedience. It is therefore necessary for the prince to come to its aid, to employ against offenders those weapons which God has placed in his hands; and while a prince might fear blame for undertaking this under the authority of the Church, it is, on the contrary, a tribute which he pays to the Church, in accordance with his views, by lending it the force which it does not have, to execute those laws which it has established. . . .</p> <p>When [the Church] abuses its power by unjustly refusing benefits to those who have a right to claim them, there must be a reclamation of the spirit that employs force to remind them [the clergy] of their work.</p> <p>The prince, by making use of his authority in this way, fulfills the dual protection which he owes, one to the Church to execute its orders, the other to his subjects so that they might enjoy the spiritual and material advantages that have belonged to them from the moment they had the good fortune to be born in his realm. . . .</p> <p>How many times, Sire, did princes, your predecessors, use their authority to curb the persecutions which some ministers of the Church wanted to exercise against their subjects by prohibitions, censures, or unjust excommunications? . . .</p> <p>The principles which govern your authority and your absolute sovereignty, are generally known, and no one dares to question them; we can hope that we shall never see anything arise to contradict this [situation]; but these fundamental truths, which constitute the essence of the sacred rights of your crown, demand that we, your magistrates, must always be alert against anything which could be a means to disturb them. . . .</p> <p>If, therefore, a high minister of the Church should one day undertake to resuscitate false doctrine and to reestablish opinions which are contrary to your authority. . . subordinate ministers . . . feared to openly contravene them. They would have to refuse to give the note of confession to those who were known not to agree with this instruction [from the Archbishop of Paris], and sick people, who would not be able to speak out, might find themselves, in that situation, deprived of those longed-for alleviations and sources of help at the point of death.</p> <p>What thing is more capable of making an impression on one of the faithful?</p>
Sortable Date
1751-00-00
Dublin Core
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Source
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Jules Flammermont, <i>Remonstrances du Parlement de Paris au XVIIIe siècle,</i> vol. 1 (Paris: Imprimerie Nationale, 1888–98), 414–43.
Description
An account of the resource
In June 1749, the priest of the St.–Etienne–du–Mont parish in Paris, acting on instructions from the Archbishop of Paris, refused the Eucharist and last rites to one of his parishioners who could not produce a "certificate of confession" proving his adherence to the bull <i>Unigenitus</i>. The man, Charles Coffin, could not produce such a certificate, so the priest left him to die without benediction—setting off a mass of protests in the capital. The magistrates of the <i>Parlement</i> of Paris, who knew Coffin personally since he had served as rector at the church–run University of Paris and later was a clerk to the <i>Parlement</i> itself, joined in the protests, issuing this strongly worded "remonstrance" to the King.
Identifier
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244
Title
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Remonstrance on the Refusal of Sacraments (1751)
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https://chnm.gmu.edu/revolution/d/244/
Date
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1751
Enlightenment
Laws
Public Opinion
Religion
Text