The sacred book is 219 years old, in excellent condition, and well covered with white dressed deerskin, its ties of the same material. It was brought to America by Louis Bevier, a French Protestant of Ulster, and has been preserved as a precious family relic through nine generations. It was carried from France to Holland, and thence to New Paltz. 'Blessed Book! the hands of holy martyrs have unfolded thy sacred pages, and their hearts been cheered by thy holy truths and promises!' There is also a family record written in the volume, faintly legible, of the immediate descendants of Louis Bevier and his wife, Maria Lablau, from the year 1674 to 1684.
Above anything else did the Huguenots of France love their BIBLES. Various edicts, renewed in 1729, had commanded the seizure and destruction of all books used by the Protestants, and for this purpose, any consul of a commune, or any priest, might enter the houses to make the necessary search. We may therefore compute by millions the volumes destroyed in obedience to these royal edicts. On the 17th of April, 1758, about 40,000 books were burned at one time in Bordeaux; and it is also well known that at Beaucaire, in 1735, there was an auto-da-fé almost equal to that of Bordeaux. It was a truly sad day, in France, when the old family BIBLE must be given up; the book doubly revered and most sacred, because it was the WORD of GOD, and sacred too from the recollections connected with it! Grandparents, parents, and children, all, from their earliest infancy, had daily seen, read and touched it. Like the household deities of the ancients, it had been always present at all the joys and sorrows of the family. A touching custom inscribed on the first or last pages, and at times even upon its margins, the principal events in all those beloved lives. Here were the Births, Baptisms, Marriages, and the Deaths. Now all these tender, pious records must perish at once in the flames.
But mind, immortal mind, could not be destroyed; for free thought, and truth, and instruction, among the people, were companions of the Reformation, and books would circulate among all ranks throughout Protestant France. The works generally came from Holland through Paris, and from Geneva, by Lyons or Grenoble. Inside of baled goods, and in cases and barrels of provisions, secretly, thousands of volumes were sent from north to south, from east to west, to the oppressed Huguenots. The great work which Louis XIV. believed buried beneath the ruins of his bloody edicts still went on silently. At Lausanne was established a seminary, about the year 1725, where works for the French Protestant people were printed and circulated. The Bishop of Canterbury, with Lord Warke, and a few foreign sovereigns, actively assisted in the founding of this institution. Thus did that beautiful town become the source of useful and religious knowledge to thousands, although it was conveyed far and wide in a very quiet and secret way. One man was condemned to the galleys for having received barrels, marked 'Black and White Peas,' which were found full of 'Ostervald's Catechisms.'
How strange it seems to us, writing in our own Protestant land, that cruel authority should ever have intervened with matters of faith! What can be more plain or truthful than that there should be liberty of conscience; and that God alone has the power and the right to direct it, and that it is an abuse and a sacrilege to come between God and conscience? After the revocation of the edict of Nantes and the death of Louis XIV., his royal successor sometimes vaguely asked himself why he persecuted his Protestant subjects? when his marshal replied, that his majesty was only the executor of former edicts. He seemed to have consoled himself that he had found the system already established, and he only carried out the errors of his predecessor. Forty years of remorseless persecutions against his best subjects, without asking himself why! Of all the weaknesses of his reign, this was the most odious and the most guilty; his hand was most literally weary of signing cruel edicts against the Protestants of his kingdom, without even reading them, and which obedience to his mandates had to transcribe in letters of fire and blood, on the remotest parts of his realm.
Let us return to the Frenchmen of Ulster, who for some time after their emigration used their own language, until a consultation was held to determine whether this, or the English or Dutch, should be adopted in the families. As the latter was generally spoken in the neighboring places,—Kingston, Poughkeepsie and Newburgh,—and also at the schools and churches, it was decided to speak Dutch only to their children and servants. Having for a while, however, continued the use of their native tongue, some of the Huguenot descendants in the Paltz still write their names as their French ancestors wrote them more than two centuries ago. Dubois, Bevier, Deyeau, Le Fevre, Hasbroque, are well-known instances.
Petronella was once an admired name among the Huguenot ladies, and became almost extinct in Ulster at one time. The last was said to have been Petronella Hasbroque, a lady distinguished for remarkable traits of character. Judge Hasbroque, of Kingston, the father of the former President of Rutger's College, was very anxious that his son would give this name to one of his daughters. In case of compliance, a handsome marriage portion was also promised; but the parents declined the generous offer, whether from a dislike to the name, or a belief that the property would be theirs, at any rate, some day, is not known. A granddaughter, however, of a second generation, named her first-born Petronella, and thus gratifying the desire of her near kinsman, secured a marriage portion for the heir, and preserved the much-admired name from oblivion—certainly three important results.
It was a well-known and distinguished trait of the New Paltz Huguenots, that but few intermarriages have taken place among their own families (Walloon); they differed in this respect from all other French Protestants who emigrated to America and mingled with the other population by matrimonial alliances. In Kingston, Poughkeepsie, and other neighborhoods, near by, there is an unusual number of Dutch names—the Van Deusens, Van Benschotens, Van Kleeds, Van Gosbeeks, Van De Bogerts, Van Bewer, and others, almost ad infinitum, whilst for miles around the populous and wealthy town of Old Paltz scarcely a family can be found with such patronymics. Notwithstanding, somewhat like the Israelites, these Frenchmen classed themselves, in a measure, as a distinct and separate people; still, the custom did not arise from any dislike to the Hollanders,—on the contrary, they were particularly attached to that people, who had been their best friends, both in Holland and America; and these associations were ever of a most friendly and generous character. After a while, the Huguenots of Ulster adopted not only the language, but the customs and habits of the Dutch. After the destruction of the Protestant churches at Rochelle, in 1685, the colonists of that city came in such numbers to the settlement of New York, that it was necessary sometimes to print public documents not only in Dutch and English, but French also.
We do not wish to make our articles a Doomsday-book for the Huguenots, still it is pleasant for their descendants to know that they came from such honorable stock, and, with all of our boasted republicanism, we are not ashamed that we are so born. Here are some of the names to be found in the old records of Ulster:—Abraham Hausbrough, Nicholas Antonio, 'Sherriffe' Moses Quartain, 'Leon,' Christian Dubois, Solomon Hasbrook, Andries Lafeever, Hugo Freer, Peter Low, Samuel Boyce, Roeleff Eltinge, 'Esq.,' Nicholas Roosa, Jacobus DeLametie, Nicholas Depew, 'Esq.,' Philip Viely, Boudwyn Lacounti, 'Capt.' Zacharus Hoofman,' Lieut.' Benjamin Smedes, Jr., 'Capt.' Christian Dugo, James Agmodi, Johannis Low, Josia Eltin, Samuel Sampson, Lewis Pontenere, Abra. Bovier, Peter Dejo, Robert Cain, Robert Hanne, William Ward, Robert Banker, John Marie, Jonathan Owens, Daniel Coleman, Stephen D'Lancey, Eolias Nezereau, Abraham Jouneau, Thomas Bayeuk, Elia Neau, Paul Droilet, Augustus Jay, Jean Cazeale, Benjamin Faneil, Daniel Cromelin, John Auboyneau, Francis Vincent, Ackande Alliare, James Laboue (Minister). In 1713-14 we find, in an address of the ministers and elders of the Huguenot Church in New York, 'Louis Rou, Minister of the French Church, in New York, John Barberie, Elder, Louis Cané, ancien (the older), Jean Lafont, ancien, André Feyneau, ancien.' To another religious document there are Jean la Chan, Elias Pelletrau, Andrew Foucault, James Ballereau, Jaque Bobin, N. Cazalet, Sam'l Bourdet, David Le Telier, Francois Bosset.