[621] C. S. P. Eng., 1,050, November 14, 1562.
[622] “His arm is rotten and they have mangled him in the breast and other parts so pitifully”—in the endeavor to cut out the mortified flesh.—C. S. P. For., 1,040, Smith to Cecil, November 12, 1562. Cf. No. 932, October 30; for other details see C. S. P. Ven., November 8, 9, 10, 13, 1562; Mém. de Condé, IV, 116; D’Aubigné, II, 85. The knowledge of his death was kept a secret for two days (C. S. P. For., 1,079, November 20, 1562). The Spanish court wore mourning for four days in honor of his memory (L’Ambassade de St. Sulpice, 103). He was a “trimmer” to the last, on his deathbed professing the confession of Augsburg, as a doctrine intermediate between Catholicism and Calvinism (Despatch of Barbaro [Huguenot Society], November 25, 1562).
[623] “Le roi catholique est content que la reine mère ait l’entier gouvernement des affaires, tout en ayant près d’elle le cardinal de Bourbon.”—L’Ambassade de St. Sulpice, 109, January 19, 1562 (1563).
[624] “Il y eut toujours dans la ville quatre corps de garde, Charles IX ordonna d’établir à Etampes un magasin de vivre pour fournir son armée.”—Annales du Gâtinais, XIX, 105.
[625] C. S. P. Eng., No. 1,070, November 20, 1562.
[626] Claude Haton, I, 305.
[627] C. S. P. For., 193, December 5, 1562; ibid., Ven., December 3; Forbes II, 27. La Noue gives a motive which led Condé to besiege Paris: “Non en intention de forcer la ville, mais pour faire les Parisiens, qu’il estimoit les soufflets de la guerre et la cuisine dont elle se nourissoit.”—Mém. milit. de la Noue, chap. ix.
[628] Charles IX to St. Sulpice December 11, 1562; L’Ambassade de St. Sulpice, 98; Despatch of Barbaro (Huguenot Society), December 7, 1562.
[629] Yet although the negotiations of the prince of Condé at this time were tentative and the statements of the crown not intended by it to obtain, nevertheless the claims advanced are to be observed, because the lines along which religious toleration was to develop in France and the outlines of subsequent edicts of toleration, like those of Amboise, Longjumeau, and Bergerac, are foreshadowed in the articles proposed now.
Condé first proposed the following three articles: (1) liberty of conscience with free exercise of religion where demanded; (2) security of life and property unto all; (3) the summons of a free council within six months, or, if that were impossible, then a general assembly of the realm. To these proposals the government replied that Calvinist preaching would not be permitted under any circumstances in Lyons and other frontier towns, which were defined, nor near those with a governor and garrison, nor in those towns which were seats of the parlements. Condé then modified the Huguenot demands, as follows: (1) That Calvinist preaching be permitted in the suburbs of frontier towns, or in certain ones so appointed; (2) that it should obtain only in those other places where it was practiced before the war began; (3) except that it should be lawful for all gentlemen and all nobles to have private service in their own houses; (4) all persons residing in places where preaching was not permitted should be suffered to go to the nearest towns or other places for the exercise of their religion, without molestation. In reply, the government excepted Paris and the banlieue from these stipulations. All these conditions the government and Condé accepted on December 3, 1562, Lyons being declared not to be a frontier city within the construction of the articles. Certain minor stipulations followed as to amnesty, recovery of property, etc. Cf. C. S. P. For., No. 1,219, December 9, 1562; Beza, Hist. des églises réformées, II, 121 ff., ed. 1841.