History of the Protestants of France, from the commencement of the Reformation to the present time

by G. de Félice

On his return to France, he joined the brotherhood of the Flagellants or Frères-Battus of Avignon; and in a solemn procession, he led the white, Catherine the black, and Cardinal d’Armagnac the blue order of these Frères-Battus. They went through the city with naked feet, uncovered heads, with chaplets of death-bones at their girdles, and making blood spirt from their shoulders with cords. Some historians have been desirous of discovering political reasons under these ignoble masquerades. What is the use of going so far to seek for what is so near? Between the excess of depravity and the extreme of bigotry, there is a singular and close relationship.

In the month of December, the Cardinal de Lorraine caught a fever, from the effects of which he died. The queen-mother, whom history accuses of having been on too intimate terms with him, could not assume on this occasion her habitual dissimulation. On seating herself at table the same evening, as they handed her a glass, she began to tremble so much that it had almost fallen from her hands, and she exclaimed, “Jesus! it is the cardinal that I see.” During the night, for more than a month, she would not remain alone, being incessantly followed by this melancholy apparition, and saying to her women, “Drive away that cardinal; do you not see that he beckons me with his finger?” What was it that had passed between her and this priest that a woman like Catherine de Medicis should have been so terrified at his death?

At Paris Henry III. continued his devotional practices; his was the religion not of a king, but of a besotted monk. He caused oratories (otherwise called paradis) to be erected in the churches, where he took his place every day during Lent. He also followed the processions dressed in a false wig and ridiculous costume, and in the company of a fool called Sibillot, “the greatest scoundrel,” says Jean de Serres, “that could be found in France, who walked between his master and Cardinal de Ferrara; and whilst the priests sang the burden of their hymn Ora pro nobis, this fool was grinning and uttering silly jests, and playing ridiculous antics.” After this, Henry III. would proceed in his carriage with the queen his wife, through the streets, and by the houses of Paris, purchasing little dogs, monkeys, and other rare animals, for which he was made to pay their weight in gold.

At the end of six months he was despised even by the dregs of the people, and by his domestics. A placard in the following terms was distributed throughout the city: “Henry, by the grace of his mother, inert king of France, porter of the Louvre, churchwarden of Saint Germain l’Auxerrois, harlequin of the churches of Paris, plaiter of his wife’s collars, and her hair-dresser, guardian of the four mendicants, conscript father of the Blancs-Battus, and protector of the Capuchins.”

The number of malcontents still increased, and made more direct proposals of alliance to the Calvinists. They were divided as to the course which they ought to adopt. On one side were the Consistorial Reformed, as they were called, on the other, the nobles, great personages, magistrates, and councillors of the towns. This distinction had already been made in the first wars, and it became more marked in those which followed.

The Consistorials, composed mostly of clergymen, principally occupied themselves with the interests of the faith, and only wished to perform their duties quietly. Tradesmen and merchants, for the most part considering these questions under their most simple aspect, and deciding upon them in a religious point of view, felt more repugnance than the others to taking up arms, and only did so at the last extremity, when they were absolutely prevented from serving God according to their conscience; nevertheless when they were once on the battle-field, they would not accept peace without a sufficient guarantee for the liberty of the church. The nobles, on the contrary, always on the alert to raise levies, were more ready to compromise religious differences, and looked mainly to their personal position in the state. The Consistorials were the strongest in number, but the weakest in rank; they were habitually compelled to submit to the domination of the Calvinist nobility, and to share their fortunes.

This was the result of their alliance with the malcontents. It was concluded in Languedoc, notwithstanding the opposition of the Consistorials, and the consequences of it were soon apparent. “The dissoluteness and strange scandals of the politicians, who were mixed with the religious orders,” says a contemporary, “finished by extinguishing whatever warmth of affection for piety and discipline remained to them. Marshal Damville cared but little to observe the conditions promised by him, and included in the association. However, he made use of fair expressions to the clergy and others; but debauchery advanced, and flowed along far and wide, like a torrent. Exactions and brigandage perceptibly increased.”[69] The war continued with varying results, and without any decisive battle being fought. The heroic defence of the small town of Livron, in Dauphiné, has been related. When Henry III. presented himself before its gates in the month of January, 1575, the besieged called out from the ramparts, “Ah! murderers, you shall not stab us in our beds, as you did the Admiral and others. Bring out these bedaubed and perfumed favourites; let them see if they can hold up their heads, even against our women!” Henry III. was compelled to swallow this insult; two-thirds of his little army perished before the town, and the siege was raised. The prince of Condé and the king of Navarre, who had been retained at court since the events of Saint Bartholomew’s day, succeeded in making their escape, and abjured ( one at Strasbourg, the other at Tours) the (Roman) Catholic faith, which, under fear of assassination, had been imposed upon them. The Duke d’Alençon himself took refuge in his appanage of Dreux, and published a manifesto, in which he took the French of both religions under his safeguard.

Having no longer either men or money wherewith to oppose the confederates, who threatened to march on Paris, the court endeavoured to gain over the chiefs of the Third Estate, by offering them personal advantages, and submitting very favourable articles of peace to the Calvinists—free exercise of their religion throughout the kingdom, except at Paris, and within a circle of two leagues; admission to all public offices; equal numbers in the Parliaments: eight places of surety; the right to open schools and convoke synods; the restoration of the memory of Coligny; and, in short, the re-establishment of the king of Navarre, of the prince of Condé, and of the nobles of the religion in their appanages and governments. This treaty, called the Peace of Monsieur, because it had been concluded under the guarantee of the king’s brother, was signed at Chastenoy, on the 6th of May, 1576.

Catherine and Henry III. only proposed, in putting their signatures to this treaty, to dissolve the alliance of the politicians with the Calvinists. This accomplished, it was treated as void. The (Roman) Catholics of Picardy were secretly authorized to repulse the prince of Condé, who had come to take possession of his government, and persecution did not cease for a single day.

The Reformed of Paris, to adduce only one example, in obedience to the edict, which enabled them to worship at two leagues from the city, held a meeting at Noisy-le-Sec. The populace, on their return, killed several of them, and wounded a larger number. Complaint was made to the king, who at this moment was playing at the ring, dressed as an Amazon (says d’Estoile), but he took no more notice of them than if these murders had been committed in another part of the world.