History of the Rise of the Huguenots, Vol. 1

by Henry Martyn Baird

Various explanations given.

The tempest which had threatened to overwhelm the Guises at Amboise had been successfully withstood; but quiet had not returned to the minds of those whose vices were its principal cause. The air was still thick with noxious vapors, and none could tell how soon or in what quarter the elements of a new and more terrible convulsion would gather.[847] The recent commotion had disclosed the existence of a body of malcontents, in part religious, in part also political, scattered over the whole kingdom and of unascertained numbers. To its adherents the name of Huguenots was now for the first time given.[848] What the origin of this celebrated appellation was, it is now perhaps impossible to discover. Although a number of plausible derivations have been given, it is not unlikely that all are equally far removed from the truth, and that the word arose from some trivial circumstance that has completely passed into oblivion. It has been traced back to the name of the Eidgenossen or confederates, under which the party of freedom figured in Geneva when the authority of the bishop and duke was overthrown;[849] or to the Roy Huguet, or Huguon, a hobgoblin supposed to haunt the vicinity of Tours, to whom the superstitious attributed the nocturnal assemblies of the Protestants;[850] or to the gate du roy Huguon of the same city, near which those gatherings were wont to be made.[851] Some of their enemies maintained the former existence of a diminutive coin known as a huguenot, and asserted that the appellation, as applied to the reformed, arose from their "not being worth a huguenot" or farthing.[852] And some of their friends, with equal confidence and no less improbability, declared that it was invented because the adherents of the house of Guise secretly put forward claims upon the crown of France in behalf of that house as descended from Charlemagne, whereas the Protestants loyally upheld the rights of the Valois sprung from Hugh Capet.[853] In the diversity of contradictory statements, we may perhaps be excused if we suspend our judgment of their respective merits, and prefer to look upon this partisan name as one with whose original import not a score of persons in France besides its fortuitous inventor may have been acquainted, and which may have had nothing to recommend it to those who so readily adopted it, save novelty and the recognized need of some more convenient name than "Lutherans," "Christaudins," or the awkward circumlocution, "those of the religion." Be this as it may, not a week had passed after the conspiracy of Amboise before the word was in everybody's mouth. Few knew or cared whence it arose.[854]

Its sudden rise.

A powerful party, whatever name it might bear, had sprung up, as it were, in a night. There was sober truth conveyed in the jesting letter of some fugitives to the Cardinal of Lorraine. Twenty or thirty Huguenots succeeded in breaking the bars of their prison at Blois, and, letting themselves down by cords, escaped. Some others at Tours, a few days later, were equally fortunate. Scarcely had the latter regained their liberty when they wrote a letter to the prelate who was supposed to take so deep an interest in their concerns, informing him that, having heard of the escape of his prisoners at Blois, they had been so grieved, that, for the love they bore him, they had immediately started out in search. And they begged him not to distress himself on account of their absence; for they assured him that they would all soon return to see him, and would bring with them not only these, but all the rest of those that had conspired to take his life.[855]

How to be accounted for.

No feature of the rise of the Reformation in France is more remarkable than the sudden impulse which it received during the last year or two of Henry the Second's life, and especially within the brief limits of the reign of his eldest son. The seed had been sown assiduously for nearly forty years; but the fruit of so much labor had been comparatively slight and unsatisfactory. Much of the return proved to be of a literary and philosophical, rather than of a religious character, and tended to intellectual development instead of the purification of religions belief and practice. Much of the seed was choked by relentless persecution. Bishops and preachers, the gay poet, and the time-serving courtier, fell away with alarming facility, when the blight of the royal displeasure fell upon those who professed a desire to abolish the superstitious observances of the established church.

A sudden harvest.

But now, within a few brief months, the harvest seemed, as by a miracle, to be approaching simultaneously over the whole surface of the extended field. The grains of truth long since lodged in an arid soil, and apparently destitute of all vitality, had suddenly developed all the energy of life. France to the reformers, whose longing eyes were at length permitted to see this day, was "white unto the harvest," and only the reapers were needed to put forth the sickle and gather the wheat into the garner. There was not a corner of the kingdom where the number of incipient Protestant churches was not considerable. Provence alone contained sixty, whose delegates this year met in a synod at the blood-stained village of Mérindol. In large tracts of country the Huguenots had become so numerous that they were no longer able or disposed to conceal their religious sentiments, nor content to celebrate their rites in private or nocturnal assemblies. This was particularly the case in Normandy, in Languedoc, and on the banks of the Rhône.

The progress of letters

and of intelligence.