thus stigmatized Anarchasis Cloots' cosmopolitanism, declaring "Cloots liked the universe, except France." With Thermidor and the execution of Robespierre, fraternité disappeared from the slogan, reduced to the two terms of liberty and equality, re-defined again as simple judicial equality and not as the equality upheld by the sentiment of fraternity. The First Consul (Napoleon Bonaparte) then established the motto liberté, ordre public (liberty, public order). 19th century Following Napoleon's rule, the triptych dissolved itself, as none believed it possible to conciliate individual liberty and equality of rights with equality of results and fraternity. The idea of individual sovereignty and of natural rights possessed by man before being united in the collectivity contradicted the possibility of establishing a transparent and fraternal community. Liberals accepted liberty and equality, defining the latter as equality of rights and ignoring fraternity. Early socialists rejected an independent conception of liberty, opposed to the social, and also despised equality, as they considered, as Fourier, that one had only to orchestrate individual discordances, to harmonize them, or they believed, as Saint-Simon, that equality contradicted equity by a brutal levelling of individualities. Utopian socialism thus only valued fraternity, which was, in Cabet's Icarie the sole commandment. This opposition between liberals and socialists was mirrored in rival historical interpretations of the Revolution, liberals admiring 1789, and socialists 1793. The July Revolution of 1830, establishing a constitutional monarchy headed by Louis-Philippe, substituted ordre et liberté (order and liberty) to the Napoleonic motto Liberté, Ordre public. Despite this apparent disappearance of the triptych, the latter was still being thought in some underground circles, in Republican secret societies, masonic lodges such as the "Indivisible Trinity," far-left booklets or during the Canuts Revolt in Lyon. In 1834, the lawyer of the Society of the Rights of Man (Société des droits de l'homme), Dupont, a liberal sitting in the far-left during the July Monarchy, associated the three terms together in the Revue Républicaine which he edited: The triptych resurfaced during the 1847 Campagne des Banquets, upheld for example in Lille by Ledru-Rollin. Two interpretations had attempted to conciliate the three terms, beyond the antagonism between liberals and socialists. One was upheld by Catholic traditionalists, such as Chateaubriand or Ballanche, the other by socialist and republicans such as Pierre Leroux. Chateaubriand thus gave a Christian interpretation of the revolutionary motto, stating in the 1841 conclusion to his Mémoires d'outre-tombe: Neither Chateaubriand nor Ballanche considered the three