The war recommenced in 1622, and was conducted with unheard-of rigour. The prisoners were treated as rebels; some were executed on the spot, others were sent to the galleys. The Marquis de la Force, daunted by the dangers that menaced his person and his house, concluded a private treaty with the court, by which he delivered up Sainte Foy and Basse-Guienne. Many of the Calvinist leaders were either intimidated, or gained like him, so that the Huguenots were more injured by defections than by defeats.
The little town of Nègrepelisse, close by Montauban, was the object of horrible reprisals. All the inhabitants were put to the sword: they were accused of having massacred the (Roman) Catholic garrison in the preceding winter. “Mothers, who had saved themselves with their children, by crossing the river, could obtain no pity from the soldiers on the banks, but were thrust back or killed. In half an hour every one in the town was slaughtered, and the streets were so cumbered with the dead and blood that they were scarcely passable. Those who escaped into the castle were constrained to surrender on the next day at discretion, and were all hanged.”[77]
Another large village of the same parts, Saint Antonin, tried to defend itself; even the women armed themselves with scythes and halberts. But the place could not long withstand the royal army. The garrison, holding a white wand, were allowed to quit the town. Ten burghers were hanged with the pastor, formerly a monk of the order of the Cordeliers. The inhabitants redeemed themselves from pillage (the historians of the time perhaps exaggerate the amount) by a contribution of fifty thousand crowns.
To sanctify this war, at once so full of cruelty and treason, the lords and captains of the king’s army performed great acts of devotion at Toulouse. The Prince de Condé, the Duke de Vendôme, the Duke de Chevreux, went to confession and communicated with six hundred gentlemen of their friends. Some of them affiliated themselves with the order of the Blue Penitents; “which,” says a chronicle, “had this advantage, that imposing no obligation, it offered great indulgences, even at the moment of death.”
The army arrived on the 30th of August, 1622, before the walls of Montpellier, which had a strong garrison of Huguenots. The siege made no progress; and Louis XIII., fearing a similar check to that which he had experienced before the ramparts of Montauban, consented to treat with the Duke de Rohan for a general peace. The articles were agreed upon about the middle of October.
The king confirmed the Edict of Nantes, ordered the re-establishment of the two religions in the localities where they had been before exercised, authorized the meetings of the consistories, conferences, and synods for affairs purely ecclesiastical, but forbade the holding of any political assembly without his express permission. The fortifications of Montpellier were to be demolished, and the town governed by four consuls, to be named by the king. The Calvinists retained two places of safety, Montauban and La Rochelle.
This last town had been attacked several times during the war, and had vigorously defended itself. It prolonged the struggle some time after the new edict of peace, but ended by accepting it with the stipulation that its liberties should be maintained. Thus, after torrents of blood had been shed and several provinces of the kingdom had been desolated, everything remained nearly the same as when the war first began.
V.
The treaty of 1622 was, like many of its predecessors, nothing else than a dead letter; and to explain fully the new recourse to arms, which terminated by the Edict of Grace in 1629, we must state at some length the false position into which the maxims of intolerance, put in force from the death of Henry IV., had placed both sides.