Editors note - in the below excerpt, it is quite obvious, given time and context of the use of the word "virtue," a specific meaning only can be meant. (The Machiavellian based English Freethinkers who were imbued with the English predilection for Machiavelli as the base for all "new" "political science" were the base of the Freemasonic French Intelligentsia. That Freemasonic French Intellligentsia was the core of the French Revolution.) The meaning of "virtue" in this context and exactly in terms of the French Revolution is only Machiavelli's meaning that virtue - "virtu," in Machivelli's Italian in which he wrote The Prince and The Discourses, is only the ability to make what the revolutionaries want to happen occur with no moral virtue attached to it at all.
When it first entered public discourse in the West, the word “terrorism” meant the reign of terror the Jacobins imposed in France from the fall of 1793 to the summer of 1794. Its ultimate aim was the reshaping of both society and human nature. That was to be achieved by destroying the old regime, suppressing all enemies of the revolutionary government, and inculcating and enforcing civic virtue. A central role in attaining these objectives was accorded to revolutionary tribunals which had wide authority, were constrained by very few rules of procedure, and saw their task as carrying out revolutionary policy rather than meting out legal justice of the more conventional sort. They went after “enemies of the people”, actual or potential, proven or suspected; the law on the basis of which they were operating “enumerated just who the enemies of the people might be in terms so ambiguous as to exclude no one” (Carter 1989: 142). The standard punishment was death. Trials and executions were meant to strike terror in the hearts of all who lacked civic virtue; the Jacobins believed that was a necessary means of consolidating the new regime. This necessity provided both the rationale of the reign of terror and its moral justification. As Robespierre put it, terror was but “an emanation of virtue”; without it, virtue remained impotent. Accordingly, the Jacobins applied the term to their own actions and policies quite unabashedly, without any negative connotations.
The GUELPH and the GHIBELLINE were the two great rival political factions of mediaeval Italy which originated in Germany, in the rivalry between the house of Guelph – in German, Welf, the Dukes of Saxony and Bavaria, and the Ghibelline, the house of Hohenstaufen, the Dukes of Swabia whose ancestral castle was Waiblingen in Franconia.
The Guelph and the Ghibelline supported opposite sides in the papal, the Guelph side, against the imperial,the Ghiballine side in the contest between the papacy and the Holy Roman Empire. The Bavarian Guelph had the bankers and their power contained within their ranks.
The Byzantine, Russian, French milieu heightened all the rivalries and increased the players.
The English empire building is a direct outgrowth of their Saxon Welf forebears.
Added to that is the Nizari Ishmaeli cult of the assassins brought back from the Crusades by the Knights Templar and the employment by the princes of the European Houses of the Dragon of the Khazar Jews as a mercenary cult within Christendom and the whole die is cast for the next seven centuries until the present for all the horrors that together they foisted upon the world.
The modern Communist Nazi dialectic is just an extension of that.