Celebrated Crimes (Complete)
In 1630 – that is, a year after the peace with Rohan had been signed in the preceding reign – Chalons-sur-Saone had resolved that no Protestant should be allowed to take any part in the manufactures of the town.
In 1643, six months after the accession of Louis XIV, the laundresses of Paris made a rule that the wives and daughters of Protestants were unworthy to be admitted to the freedom of their respectable guild.
In 1654, just one year after he had attained his majority, Louis XIV consented to the imposition of a tax on the town of Nimes of 4000 francs towards the support of the Catholic and the Protestant hospitals; and instead of allowing each party to contribute to the support of its own hospital, the money was raised in one sum, so that, of the money paid by the Protestants, who were twice as numerous as the Catholics, two-sixths went to their enemies. On August 9th of the same year a decree of the Council ordered that all the artisan consuls should be Catholics; on the 16th September another decree forbade Protestants to send deputations to the king; lastly, on the 20th of December, a further decree declared that all hospitals should be administered by Catholic consuls alone.
In 1662 Protestants were commanded to bury their dead either at dawn or after dusk, and a special clause of the decree fixed the number of persons who might attend a funeral at ten only.
In 1663 the Council of State issued decrees prohibiting the practice of their religion by the Reformers in one hundred and forty-two communes in the dioceses of Nimes, Uzes, and Mendes; and ordering the demolition of their meetinghouses.
In 1664 this regulation was extended to the meeting-houses of Alencon and Montauban, as Well as their small place of worship in Nimes. On the 17th July of the same year the Parliament of Rouen forbade the master-mercers to engage any more Protestant workmen or apprentices when the number already employed had reached the proportion of one Protestant, to fifteen Catholics; on the 24th of the same month the Council of State declared all certificates of mastership held by a Protestant invalid from whatever source derived; and in October reduced to two the number of Protestants who might be employed at the mint.
In 1665 the regulation imposed on the mercers was extended to the goldsmiths.
In 1666 a royal declaration, revising the decrees of Parliament, was published, and Article 31 provided that the offices of clerk to the consulates, or secretary to a guild of watchmakers, or porter in a municipal building, could only be held by Catholics; while in Article 33 it was ordained that when a procession carrying the Host passed a place of worship belonging to the so-called Reformers, the worshippers should stop their psalm-singing till the procession had gone by; and lastly, in Article 34 it was enacted that the houses and other buildings belonging to those who were of the Reformed religion might, at the pleasure of the town authorities, be draped with cloth or otherwise decorated on any religious Catholic festival.
In 1669 the Chambers appointed by the Edict of Nantes in the Parliaments of Rouen and Paris were suppressed, as well as the articled clerkships connected therewith, and the clerkships in the Record Office; and in August of the same year, when the emigration of Protestants was just beginning, an edict was issued, of which the following is a clause:
"Whereas many of our subjects have gone to foreign countries, where they continue to follow their various trades and occupations, even working as shipwrights, or taking service as sailors, till at length they feel at home and determine never to return to France, marrying abroad and acquiring property of every description: We hereby forbid any member of the so-called Reformed Church to leave this kingdom without our permission, and we command those who have already left France to return forthwith within her boundaries."
In 1670 the king excluded physicians of the Reformed faith from the office of dean of the college of Rouen, and allowed only two Protestant doctors within its precincts. In 1671 a decree was published commanding the arms of France to be removed from all the places of worship belonging to the pretended Reformers. In 1680 a proclamation from the king closed the profession of midwife to women of the Reformed faith. In 1681 those who renounced the Protestant religion were exempted for two years from all contributions towards the support of soldiers sent to their town, and were for the same period relieved from the duty of giving them board and lodging. In the same year the college of Sedan was closed – the only college remaining in the entire kingdom at which Calvinist children could receive instruction. In 1682 the king commanded Protestant notaries; procurators, ushers, and serjeants to lay down their offices, declaring them unfit for such professions; and in September of the same year three months only were allowed them for the sale of the reversion of the said offices. In 1684 the Council of State extended the preceding regulations to those Protestants holding the title of honorary secretary to the king, and in August of the same year Protestants were declared incapable of serving on a jury of experts.
In 1685 the provost of merchants in Paris ordered all Protestant privileged merchants in that city to sell their privileges within a month. And in October of the same year the long series of persecutions, of which we have omitted many, reached its culminating point – the: Revocation of the Edict of Nantes. Henri IV, who foresaw this result, had hoped that it would have occurred in another manner, so that his co-religionists would have been able to retain their fortresses; but what was actually done was that the strong places were first taken away, and then came the Revocation; after which the Calvinists found themselves completely at the mercy of their mortal enemies.
From 1669, when Louis first threatened to aim a fatal blow at the civil rights of the Huguenots, by abolishing the equal partition of the Chambers between the two parties, several deputations had been sent to him praying him to stop the course of his persecutions; and in order not to give him any fresh excuse for attacking their party, these deputations addressed him in the most submissive manner, as the following fragment from an address will prove:
"In the name of God, sire," said the Protestants to the king, "listen to the last breath of our dying liberty, have pity on our sufferings, have pity on the great number of your poor subjects who daily water their bread with their tears: they are all filled with burning zeal and inviolable loyalty to you; their love for your august person is only equalled by their respect; history bears witness that they contributed in no small degree to place your great and magnanimous ancestor on his rightful throne, and since your miraculous birth they have never done anything worthy of blame; they might indeed use much stronger terms, but your Majesty has spared their modesty by addressing to them on many occasions words of praise which they would never have ventured to apply to themselves; these your subjects place their sole trust in your sceptre for refuge and protection on earth, and their interest as well as their duty and conscience impels them to remain attached to the service of your Majesty with unalterable devotion."
But, as we have seen, nothing could restrain the triumvirate which held the power just then, and thanks to the suggestions of Pere Lachaise and Madame de Maintenon, Louis XIV determined to gain heaven by means of wheel and stake.
As we see, for the Protestants, thanks to these numerous decrees, persecution began at the cradle and followed them to the grave.
As a boy, a Huguenot could – enter no public school; as a youth, no career was open to him; he could become neither mercer nor concierge, neither apothecary nor physician, neither lawyer nor consul. As a man, he had no sacred house, of prayer; no registrar would inscribe his marriage or the birth of his children; hourly his liberty and his conscience were ignored. If he ventured to worship God by the singing of psalms, he had to be silent as the Host was carried past outside. When a Catholic festival occurred, he was forced not only to swallow his rage but to let his house be hung with decorations in sign of joy; if he had inherited a fortune from his fathers, having neither social standing nor civil rights, it slipped gradually out of his hands, and went to support the schools and hospitals of his foes. Having reached the end of his life, his deathbed was made miserable; for dying in the faith of his fathers, he could not be laid to rest beside them, and like a pariah he would be carried to his grave at night, no more than ten of those near and dear to him being allowed to follow his coffin.
Lastly, if at any age whatever he should attempt to quit the cruel soil on which he had no right to be born, to live, or to die, he would be declared a rebel, his goads would be confiscated, and the lightest penalty that he had to expect, if he ever fell into the hands of his enemies, was to row for the rest of his life in the galleys of the king, chained between a murderer and a forger.
Such a state of things was intolerable: the cries of one man are lost in space, but the groans of a whole population are like a storm; and this time, as always, the tempest gathered in the mountains, and the rumblings of the thunder began to be heard.
First there were texts written by invisible hands on city walls, on the signposts and cross-roads, on the crosses in the cemeteries: these warnings, like the 'Mene, Mene, Tekel, Upharsin' of Belshazzar, even pursued the persecutors into the midst of their feasts and orgies.
Now it was the threat, "Jesus came not to send peace, but a sword." Then this consolation, "For where two or three are gathered together in My name, there am I in the midst of them." Or perhaps it was this appeal for united action which was soon to become a summons to revolt, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us."
And before these promises, taken from the New Testament, the persecuted paused, and then went home inspired by faith in the prophets, who spake, as St. Paul says in his First Epistle to the Thessalonians, "not the word of men but the word of God."
Very soon these words became incarnate, and what the prophet Joel foretold came to pass: "Your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions… and I will show wonders in the heavens and in the earth, blood and fire… and it shall come to pass that whosoever shall call on the name of the Lord shall be delivered."
In 1696 reports began to circulate that men had had visions; being able to see what was going on in the most distant parts, and that the heavens themselves opened to their eyes. While in this ecstatic state they were insensible to pain when pricked with either pin or blade; and when, on recovering consciousness, they were questioned they could remember nothing.
The first of these was a woman from Vivarais, whose origin was unknown. She went about from town to town, shedding tears of blood. M. de Baville, intendant of Languedoc, had her arrested and brought to Montpellier. There she was condemned to death and burnt at the stake, her tears of blood being dried by fire.
After her came a second fanatic, for so these popular prophets were called. He was born at Mazillon, his name was Laquoite, and he was twenty years of age. The gift of prophecy had come to him in a strange manner. This is the story told about him: – "One day, returning from Languedoc, where he had been engaged in the cultivation of silkworms, on reaching the bottom of the hill of St. Jean he found a man lying on the ground trembling in every limb. Moved by pity, he stopped and asked what ailed him. The man replied, 'Throw yourself on your knees, my son, and trouble not yourself about me, but learn how to attain salvation and save your brethren. This can only be done by the communion of the Holy Ghost, who is in me, and whom by the grace of God I can bestow on you. Approach and receive this gift in a kiss.' At these words the unknown kissed the young man on the mouth, pressed his hand and disappeared, leaving the other trembling in his turn; for the spirit of God was in him, and being inspired he spread the word abroad."
A third fanatic, a prophetess, raved about the parishes of St. Andeol de Clerguemont and St. Frazal de Vantalon, but she addressed herself principally to recent converts, to whom she preached concerning the Eucharist that in swallowing the consecrated wafer they had swallowed a poison as venomous as the head of the basilisk, that they had bent the knee to Baal, and that no penitence on their part could be great enough to save them. These doctrines inspired such profound terror that the Rev. Father Louvreloeil himself tells us that Satan by his efforts succeeded in nearly emptying the churches, and that at the following Easter celebrations there were only half as many communicants as the preceding year.
Such a state of licence, which threatened to spread farther and farther, awoke the religious solicitude of Messire Francois Langlade de Duchayla, Prior of Laval, Inspector of Missions of Gevaudan, and Arch-priest of the Cevennes. He therefore resolved to leave his residence at Mende and to visit the parishes in which heresy had taken the strongest hold, in order to oppose it by every mean's which God and the king had put in his power.
The Abbe Duchayla was a younger son of the noble house of Langlade, and by the circumstances of his birth, in spite of his soldierly instincts, had been obliged to leave epaulet and sword to his elder brother, and himself assume cassock and stole. On leaving the seminary, he espoused the cause of the Church militant with all the ardour of his temperament. Perils to encounter; foes to fight, a religion to force on others, were necessities to this fiery character, and as everything at the moment was quiet in France, he had embarked for India with the fervent resolution of a martyr.
On reaching his destination, the young missionary had found himself surrounded by circumstances which were wonderfully in harmony with his celestial longings: some of his predecessors had been carried so far by religious zeal that the King of Siam had put several to death by torture and had forbidden any more missionaries to enter his dominions; but this, as we can easily imagine, only excited still more the abbe's missionary fervour; evading the watchfulness of the military, and regardless of the terrible penalties imposed by the king, he crossed the frontier, and began to preach the Catholic religion to the heathen, many of whom were converted.
One day he was surprised by a party of soldiers in a little village in which he had been living for three months, and in which nearly all the inhabitants had abjured their false faith, and was brought before the governor of Bankan, where instead of denying his faith, he nobly defended Christianity and magnified the name of God. He was handed over to the executioners to be subjected to torture, and suffered at their hands with resignation everything that a human body can endure while yet retaining life, till at length his patience exhausted their rage; and seeing him become unconscious, they thought he was dead, and with mutilated hands, his breast furrowed with wounds, his limbs half warn through by heavy fetters, he was suspended by the wrists to a branch of a tree and abandoned. A pariah passing by cut him down and succoured him, and reports of his martyrdom having spread, the French ambassador demanded justice with no uncertain voice, so that the King of Siam, rejoicing that the executioners had stopped short in time, hastened to send back to M. de Chaumont, the representative of Louis XIV, a mutilated though still living man, instead of the corpse which had been demanded.
At the time when Louis XIV was meditating the Revocation of the Edict of Nantes he felt that the services of such a man would be invaluable to him, so about 1632, Abbe Duchayla was recalled from India, and a year later was sent to Mende, with the titles of Arch-priest of the Cevennes and Inspector of Missions.
Soon the abbe, who had been so much persecuted, became a persecutor, showing himself as insensible to the sufferings of others as he had been inflexible under his own. His apprenticeship to torture stood him in such good stead that he became an inventor, and not only did he enrich the torture chamber by importing from India several scientifically constructed machines, hitherto unknown in Europe, but he also designed many others. People told with terror of reeds cut in the form of whistles which the abbe pitilessly forced under the nails of malignants; of iron pincers for tearing out their beards, eyelashes, and eyebrows; of wicks steeped in oil and wound round the fingers of a victim's hands, and then set on fire so as to form a pair of five-flamed candelabra; of a case turning on a pivot in which a man who refused to be converted was sometimes shut up, the case being then made to revolve rapidly till the victim lost consciousness; and lastly of fetters used when taking prisoners from one town to another, and brought to such perfection, that when they were on the prisoner could neither stand nor sit.
Even the most fervent panegyrists of Abbe Duchayla spoke of him with bated breath, and, when he himself looked into his own heart and recalled how often he had applied to the body the power to bind and loose which God had only given him over the soul, he was seized with strange tremors, and falling on his knees with folded hands and bowed head he remained for hours wrapt in thought, so motionless that were it not for the drops of sweat which stood on his brow he might have been taken for a marble statue of prayer over a tomb.
Moreover, this priest by virtue of the powers with which he was invested, and feeling that he had the authority of M. de Baville, intendant of Languedoc, and M. de Broglie, commander of the troops, behind him, had done other terrible things.
He had separated children from father and mother, and had shut them up in religious houses, where they had been subjected to such severe chastisement, by way of making them do penance for the heresy of their parents, that many of them died under it.
He had forced his way into the chamber of the dying, not to bring consolation but menaces; and bending over the bed, as if to keep back the Angel of Death, he had repeated the words of the terrible decree which provided that in case of the death of a Huguenot without conversion, his memory should be persecuted, and his body, denied Christian burial, should be drawn on hurdles out of the city, and cast on a dungheap.
Lastly, when with pious love children tried to shield their parents in the death-agony from his threats, or dead from his justice, by carrying them, dead or dying, to some refuge in which they might hope to draw their last breath in peace or to obtain Christian burial, he declared that anyone who should open his door hospitably to such disobedience was a traitor to religion, although among the heathen such pity would have been deemed worthy of an altar.
Such was the man raised up to punish, who went on his way, preceded by terror, accompanied by torture, and followed by death, through a country already exhausted by long and bloody oppression, and where at every step he trod on half repressed religious hate, which like a volcano was ever ready to burst out afresh, but always prepared for martyrdom. Nothing held him back, and years ago he had had his grave hollowed out in the church of St. Germain, choosing that church for his last long sleep because it had been built by Pope Urban IV when he was bishop of Mende.
Abbe Duchayla extended his visitation over six months, during which every day was marked by tortures and executions: several prophets were burnt at the stake; Francoise de Brez, she who had preached that the Host contained a more venomous poison than a basilisk's head, was hanged; and Laquoite, who had been confined in the citadel of Montpellier, was on the point of being broken on the wheel, when on the eve of his execution his cell was found empty. No one could ever discover how he escaped, and consequently his reputation rose higher than ever, it being currently believed that, led by the Holy Spirit as St. Peter by the angel, he had passed through the guards invisible to all, leaving his fetters behind.
This incomprehensible escape redoubled the severity of the Arch-priest, till at last the prophets, feeling that their only chance of safety lay in getting rid of him, began to preach against him as Antichrist, and advocate his death. The abbe was warned of this, but nothing could abate his zeal. In France as in India, martyrdom was his longed-for goal, and with head erect and unfaltering step he "pressed toward the mark."
At last, on the evening of the 24th of July, two hundred conspirators met in a wood on the top of a hill which overlooked the bridge of Montvert, near which was the Arch-priest's residence. Their leader was a man named Laporte, a native of Alais, who had become a master-blacksmith in the pass of Deze. He was accompanied by an inspired man, a former wool-carder, born at Magistavols, Esprit Seguier by name. This man was, after Laquoite, the most highly regarded of the twenty or thirty prophets who were at that moment going up and down the Cevennes in every direction. The whole party was armed with scythes, halberts, and swords; a few had even pistols and guns.
On the stroke of ten, the hour fixed for their departure, they all knelt down and with uncovered heads began praying as fervently as if they were about to perform some act most pleasing to God, and their prayers ended, they marched down the hill to the town, singing psalms, and shouting between the verses to the townspeople to keep within their homes, and not to look out of door or window on pain of death.
The abbe was in his oratory when he heard the mingled singing and shouting, and at the same moment a servant entered in great alarm, despite the strict regulation of the Arch-priest that he was never to be interrupted at his prayers. This man announced that a body of fanatics was coming down the hill, but the abbe felt convinced that it was only an unorganised crowd which was going to try and carry off six prisoners, at that moment in the 'ceps.' [ A terrible kind of stocks – a beam split in two, no notches being made for the legs: the victim's legs were placed between the two pieces of wood, which were then, by means of a vice at each end, brought gradually together. Translators Note.]
These prisoners were three young men and three girls in men's clothes, who had been seized just as they were about to emigrate. As the abbe was always protected by a guard of soldiers, he sent for the officer in command and ordered him to march against, the fanatics and disperse them. But the officer was spared the trouble of obeying, for the fanatics were already at hand. On reaching the gate of the courtyard he heard them outside, and perceived that they were making ready to burst it in. Judging of their numbers by the sound of their voices, he considered that far from attacking them, he would have enough to do in preparing for defence, consequently he bolted and barred the gate on the inside, and hastily erected a barricade under an arch leading to the apartments of the abbe. Just as these preparations were complete, Esprit Seguier caught sight of a heavy beam of wood lying in a ditch; this was raised by a dozen men and used as a battering-ram to force in the gate, which soon showed a breach. Thus encouraged, the workers, cheered by the chants of their comrades, soon got the gate off the hinges, and thus the outside court was taken. The crowd then loudly demanded the release of the prisoners, using dire threats.
The commanding officer sent to ask the abbe what he was to do; the abbe replied that he was to fire on the conspirators. This imprudent order was carried out; one of the fanatics was killed on the spot, and two wounded men mingled their groans with the songs and threats of their comrades.
The barricade was next attacked, some using axes, others darting their swords and halberts through the crevices and killing those behind; as for those who had firearms, they climbed on the shoulders of the others, and having fired at those below, saved themselves by tumbling down again. At the head of the besiegers were Laporte and Esprit Seguier, one of whom had a father to avenge and the other a son, both of whom had been done to death by the abbe. They were not the only ones of the party who were fired by the desire of vengeance; twelve or fifteen others were in the same position.