trial of the Nantais, that the state of La Vendee
has again become a subject of discussion: truth has now forced its way,
and we learn, that, whatever may be the strength of these unhappy people,
their minds, embittered by suffering, and animated by revenge, are still
less than ever disposed to submit to the republican government. The
design of total extirpation, once so much insisted on, is at present said
to be relinquished, and a plan of instruction and conversion is to be
substituted for bayonets and conflagrations. The revolted countries are
to be enlightened by the doctrines of liberty, fanaticism is to be
exposed, and a love of the republic to succeed the prejudices in favour
of Kings and Nobles.--To promote these objects, is, undoubtedly, the real
interest of the Convention; but a moralist, who observes through another
medium, may compare with regret and indignation the instructors with the
people they are to illumine, and the advantages of philosophy over
ignorance.

Lequinio, one of the most determined reformers of the barbarism of La
Vendee, proposes two methods: the first is, a general massacre of all the
natives--and the only objection it seems susceptible of in his opinion
is, their numbers; but as he thinks on this account it may be attended
with difficulty, he is for establishing a sort of perpetual mission of
Representatives, who, by the influence of good living and a company of
fiddlers and singers, are to restore the whole country to peace.*--

*"The only difficulty that presents itself is, to determine whether
recourse shall be had to the alternative of indulgence, or if it
will not be more advantageous to persist in the plan of total
destruction.

"If the people that still remain were not more than thirty or forty
thousand, the shortest way would doubtless be, to cut all their
throats (egorger), agreeably to my first opinion; but the population
is immense, amounting still to four hundred thousand souls.--If
there were no hope of succeeding by any other methods, certainly it
were better to kill all (egorger), even were there five hundred
thousand.

"But what are we to understand by measures of rigour? Is there no
distinction to be made between rigorous and barbarous measures? The
utmost severity is justified on the plea of the general good, but
nothing can justify barbarity. If the welfare of France
necessitated