The spirit of unrest in France, both political and religious, was so great that only a head was wanting, not members, in order to bring things to a focus. The whole of Aquitaine and Normandy was reported, in December, 1559, to be in such “good heart” as to be easily excited to action if they perceived any movement elsewhere;[91] in February, 1560, the turbulence in Paris was so great that Coligny was appointed to go thither in advance of the King’s entrance “for the appeasing of the garboil there.”[92] In order to repress this spirit of rebellion the government diligently prosecuted the Huguenots.[93] The Guises hoped that the severity exercised during the last few months in Paris and many other cities against persons condemned for their religion, of whom very great numbers were burnt alive,[94] would terrify the Calvinists and the political Huguenots into obedience. But on the contrary, local rebellion increased. At Rouen, at Bordeaux, and between Blois and Orleans, Huguenots arrested by the King’s officers were rescued by armed bands, in some cases the officers being killed. Indeed, so common did these practices become that they were at last heard of without surprise.[95]
Imagine a young king [wrote the Venetian ambassador] without experience and without authority; a council rent by discord; the royal authority in the hands of a woman alternately wise, timid, and irresolute, and always a woman; the people divided into factions and the prey of insolent agitators who under pretense of religious zeal trouble the public repose, corrupt manners, disparage the law, check the administration of justice, and imperil the royal authority.[96]
The interests of the religious Huguenots and the political Huguenot’s continued to approach during the autumn and winter of 1559-60. In order to make head against the usurpation of the Guises,[97] which they represented as a foreign domination, the latter contended that it was necessary to call the estates of France in order to interpret the laws, just as the Calvinists contended for an interpretation of the Scriptures. The contentions of the Huguenots, the tyrannical conduct of the Guises, the menaces which they did not hesitate to utter against the high nobles of the realm, the retirement into which they had driven the constable, the removal of the princes of the blood which they had brought about upon one pretext or another, the contempt they expressed for the States-General, the corruption of justice, their exorbitant financial policy, the disposal of offices and benefices which they practiced—all these causes, united with religious persecutions, constituted a body of grievances for which redress inevitably would be demanded. The question was, How? The leaders of the Huguenots—and the term is used even more in a political sense than in a religious one—were not ignorant of the history of the Reformation in Germany, nor unaware of the fact that politics had been commingled with religion there.[98] The question of ways and means being laid before the legists of the Reformation and other men of renown in both France and Germany, it was answered that the government of the Guises could be legally opposed and recourse made to force of arms, provided that the princes of the blood, who, in such case had legitimate right to bear rule in virtue of their birth, or any one of their number, could be persuaded to endeavor to do so.[99] But the attempt necessarily would have to be of the nature of a coup de main, for the reason that the King was in the hands of the Guises and the council composed of them and their partisans. After long deliberation it was planned, under pretext of presenting a petition to the King, to seize the cardinal of Lorraine and the duke of Guise, then to assemble the States-General for the purpose of inquiring into their administration, and before them to prosecute the ministers for high treason.[100] Three classes of men found themselves consorting together in this movement: those actuated by a sentiment of patriotism, conceiving this to be the right way to serve their prince and their country; second, those moved by ambition and fond of change; finally, zealots who were filled with religious enthusiasm and a wish to avenge the intolerance and persecution which they and theirs had suffered.[101] For such an enterprise Louis of Bourbon, the prince of Condé, was the logical leader, both because of his position as a prince of the blood and on account of his resentment toward the Guises for having been excluded from the government of Picardy. But the prince, when besought to attempt the overthrow of the Guises for the deliverance of the King and the state, in view of the dubious conduct of his brother, concluded that it would be too perilous to the cause for him to be overtly compromised, in event of failure.[102] Montmorency was not possible as a leader, for his religious leanings were in no sense Calvinistic; he was not a prince of the blood, and therefore his contentions could not politically have the weight of Condé’s; and finally, his grievance was more a personal than a party one.[103]
The conspirators found a leader in the person of a gentleman of Limousin or Périgord, one Godfrey de Barry, sieur de la Renaudie,[104] who had been imprisoned at Dijon, escaped and found refuge in Switzerland;[105] he had a special grievance against the Guises, who had lately (September 4, 1558) put his brother-in-law, Gaspard de Heu, sieur de Buy, to death.[106]
The active participants were, in the main, recruited from the Breton border, Anjou, Saintonge, and Poitou, with individual captains from Picardy, Normandy, Guyenne, Provence, and Languedoc.[107] Their rendezvous was at Nantes, in a house owned, it is said, by D’Andelot.[108] But the author of the whole daring project was the famous François Hotman, a French refugee at Geneva, and the real inspiration of the movement came from Switzerland, for the unexpected death of Henry II seemed to the French exiles in Switzerland to open the door of the mother country again to them.[109]
CONSPIRACY OF AMBOISE
SURRENDER OF THE CHÂTEAU DE NOIZAY
(Tortorel and Perissin)