The Huguenots in France. Samuel SmilesЧитать онлайн книгу.
They treated everything in the houses they occupied as if it were their own, and an assignment of billets was little loss than the consignment of the premises to the military, to use for their own purposes, during the time they occupied them.[4]
The Revocation was also approved by those who wished to buy land cheap. As the Huguenots were prevented holding their estates unless they conformed to the Catholic religion, and as many estates were accordingly confiscated and sold, land speculators, as well as grand seigneurs who wished to increase their estates, were constantly on the look-out for good bargains. Even before the Revocation, when the Huguenots were selling their land in order to leave the country, Madame de Maintenon wrote to her nephew, for whom she had obtained from the King a grant of 800,000 francs, "I beg of you carefully to use the money you are about to receive. Estates in Poitou may be got for nothing; the desolation of the Huguenots will drive them to sell more. You may easily acquire extensive possessions in Poitou."
The Revocation was especially gratifying to the French Catholic Church. The Pope, of course, approved of it. Te Deums were sung at Rome in thanksgiving for the forced conversion of the Huguenots. Pope Innocent XI. sent a brief to Louis XIV., in which he promised him the unanimous praises of the Church, "Amongst all the proofs," said he, "which your Majesty has given of natural piety, not the least brilliant is the zeal, truly worthy of the most Christian King, which has induced you to revoke all the ordinances issued in favour of the heretics of your kingdom."[5]
The Jesuits were especially elated by the Revocation. It had been brought about by the intrigues of their party, acting on the King's mind through Madame de Maintenon and Père la Chaise. It enabled them to fill their schools and nunneries with the children of Protestants, who were compelled by law to pay for their education by Jesuit priests. To furnish the required accommodation, nearly the whole of the Protestant temples that had not been pulled down were made over to the Jesuits, to be converted into monastic schools and nunneries. Even Bossuet, the "last father of the Church," shared in the spoils of the Huguenots. A few days after the Edict had been revoked, Bossuet applied for the materials of the temples of Nauteuil and Morcerf, situated in his diocese; and his Majesty ordered that they should be granted to him.[6]
Now that Protestantism had been put down, and the officers of Louis announced from all parts of the kingdom that the Huguenots were becoming converted by thousands, there was nothing but a clear course before the Jesuits in France. For their religion was now the favoured religion of the State.
It is true there were the Jansenists—declared to be heretical by the Popes, and distinguished for their opposition to the doctrines and moral teaching of the Jesuits—who were suffering from a persecution which then drove some of the members of Port Royal into exile, and eventually destroyed them. But even the Jansenists approved the persecution of the Protestants. The great Arnault, their most illustrious interpreter, though in exile in the Low Countries, declared that though the means which Louis XIV. had employed had been "rather violent, they had in nowise been unjust."
But Protestantism being declared destroyed, and Jansenism being in disgrace, there was virtually no legal religion in France but one—that of the Roman Catholic Church. Atheism, it is true, was tolerated, but then Atheism was not a religion. The Atheists did not, like the Protestants, set up rival churches, or appoint rival ministers, and seek to draw people to their assemblies. The Atheists, though they tacitly approved the religion of the King, had no opposition to offer to it—only neglect, and perhaps concealed contempt.
Hence it followed that the Court and the clergy had far more toleration for Atheism than for either Protestantism or Jansenism. It is authentically related that Louis XIV. on one occasion objected to the appointment of a representative on a foreign mission on account of the person being supposed to be a Jansenist; but on its being discovered that the nominee was only an Atheist, the objection was at once withdrawn.[7]
At the time of the Revocation, when the King and the Catholic Church were resolved to tolerate no religion other than itself, the Church had never seemed so powerful in France. It had a strong hold upon the minds of the people. It was powerful in its leaders and its great preachers; in fact, France has never, either before or since, exhibited such an array of preaching genius as Bossuet, Bourdaloue, Fléchier, and Massillon.
Yet the uncontrolled and enormously increased power conferred upon the French Church at that time, most probably proved its greatest calamity. Less than a hundred years after the Revocation, the Church had lost its influence over the people, and was despised. The Deists and Atheists, sprung from the Church's bosom, were in the ascendant; and Voltaire, Rousseau, Diderot, and Mirabeau, were regarded as greater men than either Bossuet, Bourdaloue, Fléchier, or Massillon.
Not one of the clergy we have named, powerful orators though they were, ever ventured to call in question the cruelties with which the King sought to compel the Protestants to embrace the dogmas of their Church. There were no doubt many Catholics who deplored the force practised on the Huguenots; but they were greatly in the minority, and had no power to make their opposition felt. Some of them considered it an impious sacrilege to compel the Protestants to take the Catholic sacrament—to force them to accept the host, which Catholics believed to be the veritable body of Christ, but which the Huguenots could only accept as bread, over which some function had been performed by the priests, in whose miraculous power of conversion they did not believe.
Fénélon took this view of the forcible course employed by the Jesuits; but he was in disgrace as a Jansenist, and what he wrote on the subject remained for a long time unknown, and was only first published in 1825. The Duc de Saint-Simon, also a Jansenist, took the same view, which he embodied in his "Memoirs;" but these were kept secret by his family, and were not published for nearly a century after his death.
Thus the Catholic Church remained triumphant. The Revocation was apparently approved by all, excepting the Huguenots. The King was flattered by the perpetual conversions reported to be going on throughout the country—five thousand persons in one place, ten thousand in another, who had abjured and taken the communion—at once, and sometimes "instantly."
"The King," says Saint-Simon, "congratulated himself on his power and his piety. He believed himself to have renewed the days of the preaching of the Apostles, and attributed to himself all the honour. The Bishops wrote panegyrics of him; the Jesuits made the pulpits resound with his praises. … He swallowed their poison in deep draughts."[8]
Louis XIV. lived for thirty years after the Edict of Nantes had been revoked. He had therefore the fullest opportunity of observing the results of the policy he had pursued. He died in the hands of the Jesuits, his body covered with relics of the true cross. Madame de Maintenon, the "famous and fatal witch," as Saint-Simon called her, abandoned him at last; and the King died, lamented by no one.
He had banished, or destroyed, during-his reign, about a million of his subjects, and those who remained did not respect him. Many regarded him as a self-conceited tyrant, who sought to save his own soul by inflicting penance on the backs of others. He loaded his kingdom with debt, and overwhelmed his people with taxes. He destroyed the industry of France, which had been mainly supported by the Huguenots. Towards the end of his life he became generally hated; and while his heart was conveyed to the Grand Jesuits, his body, which was buried at St. Denis, was hurried to the grave accompanied by the execrations of the people.
Yet the Church remained faithful to him to the last. The great Massillon preached his funeral sermon; though the message was draped in the livery of the Court. "How far," said he, "did Louis XIV. carry his zeal for the Church, that virtue of sovereigns who have received power and the sword only that they may be props of the altar and defenders of its doctrine! Specious reasons of State! In vain did you oppose to Louis the timid views of human wisdom, the body of the monarchy enfeebled by the flight of so many citizens, the course of trade slackened, either by the deprivation of their industry, or by the furtive removal of their wealth! Dangers fortify his zeal. The work of God fears not man. He believes even that he strengthens his throne by overthrowing that of error. The profane temples are destroyed, the pulpits of seduction are cast down. The prophets of falsehood are torn from their flocks. At the first blow dealt to it by Louis, heresy falls, disappears, and is reduced either to hide itself in the obscurity whence it issued, or to cross the seas, and to bear