Such are the reported details of a plan almost too gross for belief. It is true that the existence of similar schemes—less extensive, perhaps, but equally sanguinary, and, in the light of history, not much less absurd—formed by the adherents of the papacy during the sixteenth century, is too well attested to admit of doubt. But the historical difficulties surrounding this document have never yet been satisfactorily explained, and the student of the Huguenot annals must still content himself with regarding it as a summary of reports current within the first two years of the reign of Charles the Ninth, respecting the secret designs of the Triumvirs, rather than as an authorized statement of their intentions.[1023]
Massacres in holy week.
While the intrigues of the Duchess of Valentinois and other bigots had been successful at court, the enemies of the Huguenots had not been idle in other parts of France. Fearful of the effect which the apparent union between Catharine and the King of Navarre might produce in accelerating the advance of the reformed doctrines, they resolved to stir up the zeal of the populace—that portion of the people that retained the strongest devotion for the traditional faith—in the country as well as in the capital.[1024] Holy week furnished opportunities that were eagerly embraced. Fanatical priests and monks wrought up the excitable mob to a frenzy.[1025] When their passions had reached a fervent heat, it was easy to bring on seditious explosions, the blame of which could be attached to the other party. "Few cities in the realm," says Abbé Bruslart in his journal, "escaped at this time riots and tumultuous scenes occasioned by the new religion."[1026] Amiens, Pontoise, and Paris itself were among the scenes of these disorders. Twenty cities witnessed the slaughter of Protestants by the infuriated rabble.[1027]
The affair at Beauvais.
The disturbance that attracted more attention than any other took place in the episcopal city of Beauvais—about forty miles north of Paris—on Easter Monday, the very next day after Montmorency, Guise, and St. André had been confirming their inauspicious compact at the sacred feast in honor of a risen Redeemer. The Bishop of Beauvais was the celebrated Cardinal Odet de Châtillon, long suspected of being at heart a convert to the reformed doctrines. More bold than he had formerly been, he now openly fostered their spread in his diocese.[1028] But even the personal popularity of the brother of Coligny and D'Andelot could not, in the present instance, secure immunity for the preachers who proclaimed the Gospel under his auspices. Incited by the priesthood, the people overleaped all the bounds within which they had hitherto contained themselves. The occasion was a rumor spread abroad that the Cardinal, instead of attending the public celebration of the mass in his cathedral church, had, with his domestics, participated in a private communion in his own palace, and that every communicant had, at the hands of the Abbé Bouteiller, received both elements, "after the fashion of Geneva." Hereupon the mob, gathering in great force, assailed a private house in which there lived a priest accused of teaching the children the doctrines of religion from the reformed catechisms. The unhappy Adrien Fourré—such was the schoolmaster's name—was killed; and the rabble, rendered more savage through their first taste of blood, dragged his corpse to the public square, where it was burned by the hands of the city hangman. Odet himself incurred no little risk of meeting a similar fate. But the strength of the episcopal palace, and the sight of their bishop clothed in his cardinal's costume, appeased the mob for the time; and before the morrow came, a goodly number of the neighboring nobles had rallied for his defence.[1029]
Assault on the house of Longjumeau.
If such riotous attacks followed the preaching of the ecclesiastics in the provinces, the demonstrations of hostility to the exercises of the Protestants could not be of a milder type in the midst of the turbulent populace of Paris, and within a stone's throw of the Collége de la Sorbonne. Toward the end of April information was received that the city residence of the Sieur de Longjumeau, situated on the Pré aux Clercs, was becoming a haunt of the Huguenots. It was not long before the rabble, with ranks recruited from the neighboring colleges, instituted an assault. But they met with a resistance upon which they had not counted. Forewarned of his danger, Longjumeau had gathered beneath his roof a number of friendly nobles, and laid in a good supply of arms. The undisciplined crowd fled before the well-directed fire of the defenders, and left several men dead and a larger number wounded on the field. Not satisfied with this victory by force of arms, Longjumeau resorted to parliament. But the court displayed its usual partiality for the Roman Catholic faith. While it abstained from justifying the assailants, and forbade the students from assembling in the neighborhood, it reiterated the adage that "there is nothing more incompatible than the co-existence of two different religions in the same state,"[1030] censured the nobleman's conduct, and ordered him forthwith to retire to his castle at Longjumeau.[1031]
New and tolerant order.
The only salvation of France lay in putting an end to such alarming exhibitions of discord, from the frequent recurrence of which it was to be feared that the country stood upon the verge of civil war. For this reason, Catharine de' Medici yielded to the persuasions of Chancellor L'Hospital, and, on the nineteenth of April, caused a royal letter to be addressed to all the judges, in which the practice of self-control and tolerance was enjoined. Insulting expressions based on differences of religion were strictly forbidden. The very use of the hateful epithets of "Papist" and "Huguenot" was proscribed. Far from offering a reward for denunciation, the king proclaimed it criminal to violate the sanctity of the home for the alleged purpose of ferreting out unlawful assemblages. He again ordered the release of all imprisoned for religion's sake, and extended an invitation to exiles to return to their homes, if they would live in a Catholic manner, granting them permission, if they were otherwise disposed, to sell their property and leave the kingdom.[1032]
Opposition of the Parliament of Paris.