1789, other terms were used, such as "la Nation, la Loi, le Roi" (The Nation, The Law, The King), or "Union, Force, Vertu" (Union, Strength, Virtue), a slogan used beforehand by masonic lodges, or "Force, Égalité, Justice" (Strength, Equality, Justice), "Liberté, Sûreté, Propriété" (Liberty, Security, Property), etc. In other words, liberté, égalité, fraternité was only one slogan among many others. During the Jacobin revolutionary period, various mottos were used, such as liberté, unité, égalité (liberty, unity, equality); liberté, égalité, justice (liberty, equality, justice); liberté, raison, égalité (liberty, reason, equality), etc. The only solid association was that of liberté and égalité, fraternité being ignored by the Cahiers de doléances as well as by the 1789 Declaration of the Rights of Man and of the Citizen. It was only alluded to in the 1791 Constitution, as well as in Robespierre's draft Declaration of 1793, placed under the invocation of (in that order) égalité, liberté, sûreté and propriété (equality, liberty, safety, property—though it was used not as a motto, but as articles of declaration), as the possibility of a universal extension of the Declaration of Rights: "Men of all countries are brothers, he who oppresses one nation declares himself the enemy of all." It did not figure in the August 1793 Declaration. The Declaration of the Rights of Man and of the Citizen of 1789 defined liberty in Article 4 as follows: Equality, on the other hand, was defined by the Declaration in terms of judicial equality and merit-based entry to government (art. 6): Liberté, égalité, fraternité actually finds its origins in a May 1791 proposition by the Club des Cordeliers, following a speech on the Army by the Marquis de Guichardin. A British marine held prisoner on the French ship Le Marat in 1794 wrote home in letters published in 1796: The compatibility of liberté and égalité was not in doubt in the first days of the Revolution, and the problem of the antecedence of one term on the other not lifted. Thus, the Abbé Sieyès considered that only liberty ensured equality, unless the latter was to be the equality of all dominated by a despot; while liberty followed equality ensured by the rule of law. The abstract generality of law (theorized by Jean-Jacques Rousseau in his 1762 book The Social Contract) thus ensured the identification of liberty to equality, liberty being negatively defined as an independence from arbitrary rule, and equality