The Chevalier's daughter

by Lucy Ellen Guernsey

The Vaudois settlers in Provence were the greatest sufferers. They were true to the faith of their forefathers, and no menaces could shake them. Two of their villages—Merindol and Cabrières—were burned to the ground. In the former only one person was left alive—a poor idiot who had given to a soldier two crowns for a ransom. The commander of the expedition, d'Oppide, gave the soldier two crowns from his own purse, and then caused the poor idiot to be bound to a tree and shot. The men of Cabrières being promised their lives and the lives of their families, laid down their arms, and were cut in pieces on the spot. Women and children were burned in their houses, others fled to the mountains and woods to perish of want and cold, and the name of Vaudois was almost extinguished in Provence. * Almost, but not altogether.

* All these details and many more may be found in de Félice's "Histoire des Protestants de France," and in many Catholic writers as well.

A hidden seed still remained among the poor and lowly, and some great houses still openly professed their faith and protected their immediate dependents. Among these was the family to which my grandfather belonged. Through all the troubles and wars of the League—through the fearful days of St. Bartholomew, when France ran blood from one end to the other—the family of my ancestors kept their heads above the flood without ever denying their faith. It remained for my uncle, the head of our family, to sully our noble name by real or pretended conversion, in order to curry court favor from Louis XIV. He has left no descendant to perpetuate his shame. That branch of the family is extinct, the last son being killed in a disgraceful duel.

It was before this disgrace fell upon us that my father, in consequence of the family arrangement I have spoken of, took possession of the domain in Normandy. He was not a very young man when, in a visit he made to Jersey, he met and married my mother, who had also gone thither on a visit.

We could see the island of Jersey on a clear day, like a blue cloud on the horizon, and used to look at it with great interest as a part of England, which we pictured to ourselves as a land of all sorts of marvels.

From the time of the execution of the Edict of Nantes in 1598 to the death of Henry IV., those of the Religion in France enjoyed a good degree of peace, and their temples (which they were not allowed even then to call churches) multiplied all over the land. But the Bearnois, as the people loved to call him, was hardly cold in his grave before his successor began his attempts to undo what his great progenitor had done, and from that time to the final revocation of our great charter in 1685, every year—nay, almost every month—brought down new persecutions, new edicts on the heads of the "so-called Reformed." These edicts were such as touched the honor, the safety, the very life of every Protestant. I shall have to speak very largely of these edicts as I proceed, for some of them had a direct effect on my own destiny.

I have given a description of the Tour d'Antin as my birthplace, but in truth my earliest recollections are of a very different dwelling. For a long time after my birth, my mother was in very delicate health and quite unable to nurse me herself, so I was given over to the care of a former servant of our family named Jeanne Sablot, who had lately lost a young infant. Jeanne took me home to her own house, and I only saw my dear mother at intervals of a month or two till I was ten years old. Jeanne had two children of her own, David and Lucille, both older than I, and my sworn friends and protectors on all occasions. Jeanne's parents had come from Provence, and she was like an Italian, both in looks and ways. Her husband, Simon Sablot, was a tall, blue-eyed, fair-haired Norman, somewhat heavy and slow both in mind and ways, a devout Christian man, respected even by his Roman Catholic neighbors for his just dealings and generous hand.

But indeed we all lived in peace in those days. Catholics and Protestants were neighborly together in the exchange of good offices. Even the old curé did not hesitate to exchange a kindly greeting with one of his heretical parishioners, or to accept a seat and a drink of sparkling cider in his dwelling. The great wave of persecution which was sweeping over France had hardly reached our obscure harbor, though we began to hear its roar at a distance.

The old farm-house in which my foster-parents lived was roomy enough and very fairly neat, though the walls and beams were black as ebony, and varnished with the smoke of wood fires. I can see at this moment the row of polished brass pans shining like gold in the firelight, the tall drinking-glasses on the shelf, the oddly carved cabinet with bright steel hinges, which Jeanne called a "bahut," and cherished with pride because it had come down from her Vaudois ancestors, and the round brass jar used for milking, and into whose narrow neck it required some skill to direct the stream from the udder aright.

I can see my foster-father seated in his great chair in the chimney corner, and my good nurse baking on the griddle cakes of sarrasin, which the English call buckwheat. These cakes were very good when they came hot and crisp from the griddle; but it was and is the custom to bake up a huge pile of them, enough sometimes to last several weeks, and it cannot be denied that toward the end, one needed to be very hungry to relish them. We had corn bread also, for Simon cultivated one of the best of the small farms into which the domain was divided; but we ate it as a great treat, as English children eat plum-cake.