linguistic:translation, stylistic:style_transfer, structural:summarization
Memory in the Revolution

Marat's assassination led to his apotheosis. The painter Jacques-Louis David, a member of one of the two "Great Committees" (the Committee of General Security), was asked to organise a grand funeral. David was also asked to paint Marat's death, and took up the task of immortalising him in the painting The Death of Marat. The extreme decomposition of Marat's body made any realistic depiction impossible, and David's work beautified the skin that was discoloured and scabbed from his chronic skin disease in an attempt to create antique virtue. The resulting painting is thus not an accurate representation of Marat's death. As a result of this work, David was later criticised as glorifying the Jacobin's death.

The entire National Convention attended Marat's funeral, and he was buried under a weeping willow in the garden of the former Club des Cordeliers (former Couvent des Cordeliers). After Marat's death, he was viewed by many as a martyr for the revolution, and was immortalized in various ways to preserve the values he stood for. His heart was embalmed separately and placed in an urn in an altar erected to his memory at the Cordeliers to inspire speeches that were similar in style to Marat's journalism. On his tomb, the inscription on a plaque read, "Unité, Indivisibilité de la République, Liberté, Égalité, Fraternité ou la mort." His remains were transferred to the Panthéon on 21 September 1794 and his near messianic role in the Revolution was confirmed with the elegy: Like Jesus, Marat loved ardently the people, and only them. Like Jesus, Marat hated kings, nobles, priests, rogues and, like Jesus, he never stopped fighting against these plagues of the people. The eulogy was given by the Marquis de Sade, delegate of the Section Piques and an ally of Marat's faction in the National Convention.

On 19 November, the port city of Le Havre-de-Grâce changed its name to Le Havre-de-Marat and then Le Havre-Marat. When the Jacobins started their dechristianisation campaign to set up the Cult of Reason of Hébert and Chaumette and later the Cult of the Supreme Being of the Committee of Public Safety, Marat was made a quasi- saint, and his bust often replaced crucifixes in the former churches of Paris.

After the Thermidorian Reaction, Marat's reputation decreased. On 13 January 1795, Le Havre-Marat became simply Le Havre, the name it bears today. In February, his coffin was removed from the Panthéon and his busts and sculptures were destroyed. The 4 February 1795 (16 Pluviôse) issue of Le Moniteur Universel reported how, two days earlier, "his busts had been knocked off their pedestals in several theatres and that some children had carried one of these busts about the streets, insulting it dumping it in the rue Montmartre sewer to shouts of 'Marat, voilà ton Panthéon !' His final resting place is the cemetery of the church of Saint-Étienne-du-Mont.

A bronze sculpture of Marat was removed from Parc des Buttes Chaumont and was melted down during the Nazi occupation of Paris. Another was created in 2013 for the Musée de la Révolution française.

He continued to be held in high regard in the Soviet Union. Marat became a common name, and Marat Fjord in Severnaya Zemlya was named after him. Russian battleship Petropavlovsk (Russian: Петропавловск) was renamed Marat in 1921. A street in the centre of Sevastopol was named after Marat (Russian: Улица Марата) on 3 January 1921, shortly after the Bolsheviks took over the city.