The Huguenots in France Part 2

Protestants were even forbidden to hire out horses, and Protestant grooms were forbidden to give riding lessons. Protestant domestics were forbidden to hire themselves as servants, and Protestant mistresses were forbidden to hire them under heavy penalties. If they engaged Protestant servants, they were liable to be sent to the galleys for life. They were even prevented employing "new converts."

Artisans were forbidden to work without certificates that their religion was Catholic. Protestant apprentices.h.i.+ps were suppressed.

Protestant washerwomen were excluded from their was.h.i.+ng-places on the river. In fact, there was scarcely a degradation that could be invented, or an insult that could be perpetrated, that was not practised upon those poor Huguenots who refused to be of "the King's religion."

Even when Protestants were about to take refuge in death, their troubles were not over. The priests had the power of forcing their way into the dying man's house, where they presented themselves at his bedside, and offered him conversion and the viatic.u.m. If the dying man refused these, he was liable to be seized after death, dragged from the house, pulled along the streets naked, and buried in a ditch, or thrown upon a dunghill.[10]

[Footnote 10: Such was, in fact, the end of a man so distinguished as M. Paul Chenevix, Councillor of the Court of Metz, who died in 1686, the year after the Revocation.

Although of the age of eighty, and so ill.u.s.trious for his learning, his dead body was dragged along the streets on a hurdle and thrown upon a dunghill. See "Huguenot Refugees and their Descendants," under the name _Chenevix_. The present Archbishop of Dublin is descended from his brother Philip Chenevix, who settled in England shortly after the Revocation.]

For several years before the Revocation, while the persecutions of the Huguenots had been increasing, many had realised their means, and fled abroad into Switzerland, Germany, Holland, and England. But after the Revocation, emigration from France was strictly forbidden, under penalty of confiscation of the whole goods and property of the emigrant. Any person found attempting to leave the country, was liable to the seizure of all that belonged to him, and to perpetual imprisonment at the galleys; one half the amount realised by the sale of the property being paid to the informers, who thus became the most active agents of the Government. The Act also ordered that all landed proprietors who had left France before the Revocation, should return within four months, under penalty of confiscation of all their property.

Amongst those of the King's subjects who were the most ready to obey his orders were some of the old Huguenot n.o.ble families, such as the members of the houses of Bouillon, Coligny, Rohan, Tremouille, Sully, and La Force. These great va.s.sals, whom a turbulent feudalism had probably in the first instance induced to embrace Protestantism, were now found ready to change their profession of religion in servile obedience to the monarch.

The lesser n.o.bility were more faithful and consistent. Many of them abandoned their estates and fled across the frontier, rather than live a daily lie to G.o.d by forswearing the religion of their conscience.

Others of this cla.s.s, on whom religion sat more lightly, as the only means of saving their property from confiscation, pretended to be converted to Roman Catholicism; though, we shall find, that these "new converts," as they were called, were treated with as much suspicion on the one side as they were regarded with contempt on the other.

There were also the Huguenot manufacturers, merchants, and employers of labour, of whom a large number closed their workshops and factories, sold off their goods, converted everything into cash, at whatever sacrifice, and fled across the frontier into Switzerland--either settling there, or pa.s.sing through it on their way to Germany, Holland, or England.

It was necessary to stop this emigration, which was rapidly diminis.h.i.+ng the population, and steadily impoveris.h.i.+ng the country. It was indeed a terrible thing for Frenchmen, to tear themselves away from their country--Frenchmen, who have always clung so close to their soil that they have rarely been able to form colonies of emigration elsewhere--it was breaking so many living fibres to leave France, to quit the homes of their fathers, their firesides, their kin, and their race. Yet, in a mult.i.tude of cases, they were compelled to tear themselves by the roots out of the France they so loved.

Yet it was so very easy for them to remain. The King merely required them to be "converted." He held that loyalty required them to be of "his religion." On the 19th of October, 1685, the day after he had signed the Act of Revocation, La Reynee, lieutenant of the police of Paris, issued a notice to the Huguenot tradespeople and working-cla.s.ses, requiring them to be converted instantly. Many of them were terrified, and conformed accordingly. Next day, another notice was issued to the Huguenot bourgeois, requiring them to a.s.semble on the following day for the purpose of publicly making a declaration of their conversion.

The result of those measures was to make hypocrites rather than believers, and they took effect upon the weakest and least-principled persons. The strongest, most independent, and high-minded of the Huguenots, who would _not_ be hypocrites, resolved pa.s.sively to resist them, and if they could not be allowed to exercise freedom of conscience in their own country, they determined to seek it elsewhere.

Hence the large increase in the emigration from all parts of France immediately after the Act of Revocation had been proclaimed.[11] All the roads leading to the frontier or the sea-coast streamed with fugitives. They went in various forms and guises--sometimes in bodies of armed men, at other times in solitary parties, travelling at night and sleeping in the woods by day. They went as beggars, travelling merchants, sellers of beads and chaplets, gipsies, soldiers, shepherds, women with their faces dyed and sometimes dressed in men's clothes, and in all manner of disguises.

[Footnote 11: It is believed that 400,000 emigrants left France through religious persecution during the twenty years previous to the Revocation, and that 600,000 escaped during the twenty years after that event. M. Charles Coquerel estimates the number of Protestants in France at that time to have been two millions of _men_ ("eglises du Desert," i. 497) The number of Protestant pastors was about one thousand--of whom six hundred went into exile, one hundred were executed or sent to the galleys, and the rest are supposed to have accepted pensions as "new converts."]

To prevent this extensive emigration, more violent measures were adopted. Every road out of France was posted with guards. The towns, highways, bridges, and ferries, were all watched; and heavy rewards were promised to those who would stop and bring back the fugitives.

Many were taken, loaded with irons, and dispatched by the most public roads through France--as a sight to be seen by other Protestants--to the galleys at Ma.r.s.eilles, Brest, and other ports. As they went along they were subject to every sort of indignity in the towns and villages through which they pa.s.sed. They were hooted, stoned, spit upon, and loaded with insult.

Many others went by sea, in French as well as in foreign s.h.i.+ps. Though the sailors of France were prohibited the exercise of the reformed religion, under the penalty of fines, corporal punishment, and seizure of the vessels where the wors.h.i.+p was allowed, yet many of the emigrants contrived to get away by the help of French s.h.i.+p captains, masters of sloops, fis.h.i.+ng-boats, and coast pilots--who most probably sympathized with the views of those who wished to fly their country rather than become hypocrites and forswear their religion. A large number of emigrants, who went hurriedly off to sea in little boats, must have been drowned, as they were never afterwards heard of.

There were also many English s.h.i.+ps that appeared off the coast to take the flying Huguenots away by night. They also escaped in foreign s.h.i.+ps taking in their cargoes in the western harbours. They got cooped up in casks or wine barraques, with holes for breathing places; others contrived to get surrept.i.tiously into the hold, and stowed themselves away among the goods. When it became known to the Government that many Protestants were escaping in this way, provision was made to meet the case; and a Royal Order was issued that, before any s.h.i.+p was allowed to set sail for a foreign port, the hold should be fumigated with deadly gas, so that any hidden Huguenot who could not otherwise be detected, might thus be suffocated![12]

[Footnote 12: We refer to "The Huguenots: their Settlements, Churches, and Industries in England and Ireland," where a great many incidents are given relative to the escape of refugees by land and sea, which need not here be repeated.]

In the meantime, however, numerous efforts were being made to convert the Huguenots. The King, his ministers, the dragoons, the bishops, and clergy used all due diligence. "Everybody is now missionary," said the fascinating Madame de Sevigne; "each has his mission--above all the magistrates and governors of provinces, _helped by the dragoons_. It is the grandest and finest thing that has ever been imagined and executed."[13]

[Footnote 13: Letter to the President de Moulceau, November 24th, 1685.]

The conversions effected by the dragoons were much more sudden than those effected by the priests. Sometimes a hundred or more persons were converted by a single troop within an hour. In this way Murillac converted thousands of persons in a week. The regiment of Ashfeld converted the whole province of Poitou in a month.

De Noailles was very successful in his conversions. He converted Nismes in twenty-four hours; the day after he converted Montpellier; and he promised in a few weeks to deliver all Lower Languedoc from the leprosy of heresy. In one of his dispatches soon after the Revocation, he boasted that he had converted 350 n.o.bility and gentry, 54 ministers, and 25,000 individuals of various cla.s.ses.

The quickness of the conversions effected by the dragoons is easily to be accounted for. The princ.i.p.al cause was the free quartering of soldiers in the houses of the Protestants. The soldiers knew what was the object for which they were thus quartered. They lived freely in all ways. They drank, swore, shouted, beat the heretics, insulted their women, and subjected them to every imaginable outrage and insult.

One of their methods of making converts was borrowed from the persecutions of the Vaudois. It consisted in forcing the feet of the intended converts into boots full of boiling grease, or they would hang them up by the feet, sometimes forgetting to cut them down until they were dead. They would also force them to drink water perpetually, or make them sit under a slow dripping upon their heads until they died of madness. Sometimes they placed burning coals in their hands, or used an instrument of torture resembling that known in Scotland as the thumbscrews.[14] Many of their attempts at conversion were accompanied by details too hideous to be recorded.

[Footnote 14: Thumbscrews were used in the reign of James II.

Louis and James borrowed from each other the means of converting heretics; but whether the origin of the thumbscrew be French or Scotch is not known.]

Of those who would not be converted, the prisons were kept full. They were kept there without the usual allowance of straw, and almost without food. In winter they had no fire, and at night no lamp. Though ill, they had no doctors. Besides the gaoler, their only visitors were priests and monks, entreating them to make abjuration. Of course many died in prison--feeble women, and aged and infirm men. In the society of obscene criminals, with whom many were imprisoned, they prayed for speedy deliverance by death, and death often came to their help.

More agreeable, but still more insulting, methods of conversion were also attempted. Louis tried to bribe the pastors by offering them an increase of annual pay beyond their former stipends. If there were a Protestant judge or advocate, Louvois at once endeavoured to bribe him over. For instance, there was a heretical syndic of Strasbourg, to whom Louvois wrote, "Will you be converted? I will give you 6,000 livres of pension.--Will you not? I will dismiss you."

Of course many of the efforts made to convert the Huguenots proved successful. The orders of the Prime Minister, the free quarters afforded to the dragoons, the preachings and threatenings of the clergy, all contributed to terrify the Protestants. The fear of being sent to the galleys for life--the threat of losing the whole of one's goods and property--the alarm of seeing one's household broken up, the children seized by the priests and sent to the nearest monkery or nunnery for maintenance and education--all these considerations doubtless had their effect in increasing the number of conversions.

Persecution is not easy to bear. To have all the powers and authorities employed against one's life, interests, and faith, is what few can persistently oppose. And torture, whether it be slow or sudden, is what many persons, by reason of their physical capacity, have not the power to resist. Even the slow torment of dragoons quartered in the houses of the heretics--their noise and shoutings, their drinking and roistering, the insults and outrages they were allowed to practise--was sufficient to compel many at once to declare themselves to be converted.

Indeed, pain is, of all things, one of the most terrible of converters. One of the prisoners condemned to the galleys, when he saw the tortures which the victims about him had to endure by night and by day, said that sufferings such as these were "enough to make one conform to Buddhism or Mahommedanism as well as to Popery"; and doubtless it was force and suffering which converted the Huguenots, far more than love of the King or love of the Pope.

By all these means--forcible, threatening, insulting, and bribing--employed for the conversion of the Huguenots, the Catholics boasted that in the s.p.a.ce of three months they had received an accession of five hundred thousand new converts to the Church of Rome.

But the "new converts" did not gain much by their change. They were forced to attend ma.s.s, but remained suspected. Even the dragoons who converted them, called them dastards and deniers of their faith. They tried, if they could, to avoid confession, but confess they must.

There was the fine, confiscation of goods, and imprisonment at the priest's back.

Places were set apart for them in the churches, where they were penned up like lepers. A person was stationed at the door with a roll of their names, to which they were obliged to answer. During the service, the most prominent among them were made to carry the lights, the holy water, the incense, and such things, which to Huguenots were an abomination. They were also required to partake of the Host, which Protestants regarded as an awful mockery of the glorious G.o.dhead.

The Duc de Saint-Simon, in his memoirs, after referring to the unmanly cruelties practised by Louis XIV. on the Huguenots, "without the slightest pretext or necessity," characterizes this forced partic.i.p.ation in the Eucharist as sacrilegious and blasphemous folly, notwithstanding that nearly all the bishops lent themselves to the practice. "From simulated abjuration," he says, "they [the Huguenots]

are dragged to endorse what they do not believe in, and to receive the divine body of the Saint of saints whilst remaining persuaded that they are only eating bread which they ought to abhor. Such is the general abomination born of flattery and cruelty. From torture to abjuration, and from that to the communion, there were only twenty-four hours' distance; and the executioners were the conductors of the converts, and their witnesses. Those who in the end appeared to have become reconciled, when more at leisure did not fail, by their flight or their behaviour, to contradict their pretended conversion."[15]

[Footnote 15: "Memoirs of the Duke of Saint-Simon," Bayle St.

John's Translation, iii. 259.]

Indeed, many of the new converts, finding life in France to be all but intolerable, determined to follow the example of the Huguenots who had already fled, and took the first opportunity of disposing of their goods and leaving the country. One of the first things they did on reaching a foreign soil, was to attend a congregation of their brethren, and make "reconnaisances," or acknowledgment of their repentance for having attended ma.s.s and pretended to be converted to the Roman Catholic Church.[16] At one of the sittings of the Threadneedle Street Huguenot Church in London, held in May, 1687--two years after the Revocation--not fewer than 497 members were again received into the Church which, by force, they had pretended to abandon.

[Footnote 16: See "The Huguenots: their Settlements, &c., in England and Ireland," chap. xvi.]

Not many pastors abjured. A few who yielded in the first instance through terror and stupor, almost invariably returned to their ancient faith. They were offered considerable pensions if they would conform and become Catholics. The King promised to augment their income by one-third, and if they became advocates or doctors in law, to dispense with their three years' study, and with the right of diploma.

At length, most of the pastors had left the country. About seven hundred had gone into Switzerland, Holland, Prussia, England, and elsewhere. A few remained going about to meetings of the peasantry, at the daily risk of death; for every pastor taken was hung. A reward of 5,500 livres was promised to whoever should take a pastor, or cause him to be taken. The punishment of death was also p.r.o.nounced against all persons who should be discovered attending such meetings.

Nevertheless, meetings of the Protestants continued to be held, with pastors or without. They were, for the most part, held at night, amidst the ruins of their pulled-down temples. But this exposed them to great danger, for spies were on the alert to inform upon them and have them apprehended.

At length they selected more sheltered places in remote quarters, where they met for prayer and praise, often resorting thither from great distances. They were, however, often surprised, cut to pieces by the dragoons, who hung part of the prisoners on the neighbouring trees, and took the others to prison, from whence they were sent to the galleys, or hung on the nearest public gibbet.

Fulcran Rey was one of the most celebrated of the early victims. He was a native of Nismes, twenty-four years old. He had just completed his theological studies; but there were neither synods to receive him to pastoral ordination, nor temples for him to preach in. The only reward he could earn by proceeding on his mission was death, yet he determined to preach. The first a.s.semblies he joined were in the neighbourhood of Nismes, where his addresses were interrupted by a.s.saults of the dragoons. The dangers to his co-religionaries were too great in the neighbourhood of this populous town; and he next went to Castres and the Vaunage; after which he accepted an invitation to proceed into the less populous districts of the Cevennes.

He felt the presentiment of death upon him in accepting the invitation; but he went, leaving behind him a letter to his father, saying that he was willing, if necessary, to give his life for the cause of truth. "Oh! what happiness it would give me," he said, "if I might be found amongst the number of those whom the Lord has reserved to announce his praise and to die for his cause!"

His apostolate was short but glorious. He went from village to village in the Cevennes, collected the old wors.h.i.+ppers together, prayed and preached to them, encouraging all to suffer in the name of Christ. He remained at this work for about six weeks, when a spy who accompanied him--one whom he had regarded as sincere a Huguenot as himself--informed against him for the royal reward, and delivered him over to the dragoons.

Rey was at first thrown into prison at Anduze, when, after a brief examination by the local judge, he was entrusted to thirty soldiers, to be conveyed to Alais. There he was subjected to further examination, avowing that he had preached wherever he had found faithful people ready to hear him. At Nismes, he was told that he had broken the law, in preaching contrary to the King's will. "I obey the law of the King of kings," he replied; "it is right that I should obey G.o.d rather than man. Do with me what you will; I am ready to die."

The priests, the judges, and other persons of influence endeavoured to induce him to change his opinions. Promises of great favours were offered him if he would abjure; and when the intendant Baville informed him of the frightful death before him if he refused, he replied, "My life is not of value to me, provided I gain Christ." He remained firm. He was ordered to be put to the torture. He was still unshaken. Then he was delivered over to the executioner. "I am treated," he said, "more mildly than my Saviour."

On his way to the place of execution, two monks walked by his side to induce him to relent, and to help him to die. "Let me alone," he said, "you annoy me with your consolations." On coming in sight of the gallows at Beaucaire, he cried, "Courage, courage! the end of my journey is at hand. I see before me the ladder which leads to heaven."