The History of Freedom, and Other Essays. Acton John Emerich Edward Dalberg Acton, Baron

many brave Protestants, and that the time was come for him, with the aid of the people of Paris, to get rid of Coligny and the rest of his enemies.57 It appears from the letters of Salviati that he also regarded the resolution as having been finally taken after the defeat of Genlis.

      The Court had determined to enforce unity of faith in France. An edict of toleration was issued for the purpose of lulling the Huguenots; but it was well known that it was only a pretence.58 Strict injunctions were sent into the provinces that it should not be obeyed;59 and Catherine said openly to the English envoy, "My son will have exercise but of one Religion in his Realm." On the 26th the King explained his plan to Mondoucet, his agent at Brussels: "Since it has pleased God to bring matters to the point they have now reached, I mean to use the opportunity to secure a perpetual repose in my kingdom, and to do something for the good of all Christendom. It is probable that the conflagration will spread to every town in France, and that they will follow the example of Paris, and lay hands on all the Protestants… I have written to the governors to assemble forces in order to cut to pieces those who may resist."60 The great object was to accomplish the extirpation of Protestantism in such a way as might leave intact the friendship with Protestant States. Every step was governed by this consideration; and the difficulty of the task caused the inconsistencies and the vacillation that ensued. By assassinating Coligny alone it was expected that such an agitation would be provoked among his partisans as would make it appear that they were killed by the Catholics in self-defence. Reports were circulated at once with that object. A letter written on the 23rd states that, after the Admiral was wounded on the day before, the Huguenots assembled at the gate of the Louvre, to avenge him on the Guises as they came out.61 And the first explanation sent forth by the Government on the 24th was to the effect that the old feud between the Houses of Guise and of Châtillon had broken out with a fury which it was impossible to quell. This fable lasted only for a single day. On the 25th Charles writes that he has begun to discover traces of a Huguenot conspiracy;62 and on the following day this was publicly substituted for the original story. Neither the vendetta of the Guises nor the conspiracy at Paris could be made to explain the massacre in the provinces. It required to be so managed that the King could disown it; Salviati describes the plan of operations. It was intended that the Huguenots should be slaughtered successively by a series of spontaneous outbreaks in different parts of the country. While Rochelle held out, it was dangerous to proceed with a more sweeping method.63 Accordingly, no written instructions from the King are in existence; and the governors were expressly informed that they were to expect none.64 Messengers went into the provinces with letters requiring that the verbal orders which they brought should be obeyed.65 Many governors refused to act upon directions so vague and so hard to verify. Burgundy was preserved in this way. Two gentlemen arrived with letters of recommendation from the King, and declared his commands. They were asked to put them on paper; but they refused to give in writing what they had received by word of mouth. Mandelot, the Governor of Lyons, the most ignoble of the instruments in this foul deed, complained that the intimation of the royal wishes sent to him was obscure and insufficient.66 He did not do his work thoroughly, and incurred the displeasure of the King. The orders were complicated as well as obscure. The public authorities were required to collect the Huguenots in some prison or other safe place, where they could be got at by hired bands of volunteer assassins. To screen the King it was desirable that his officers should not superintend the work themselves. Mandelot, having locked the gates of Lyons, and shut up the Huguenots together, took himself out of the way while they were being butchered. Carouge, at Rouen, received a commission to visit the other towns in his province. The magistrates implored him to remain, as nobody, in his absence, could restrain the people. When the King had twice repeated his commands, Carouge obeyed; and five hundred Huguenots perished.67

      It was thought unsafe even for the King's brother to give distinct orders under his own hand. He wrote to his lieutenant in Anjou that he had commissioned Puygaillard to communicate with him on a matter which concerned the King's service and his own, and desired that his orders should be received as if they came directly from himself. They were, that every Huguenot in Angers, Saumur, and the adjoining country should be put to death without delay and without exception.68 The Duke of Montpensier himself sent the same order to Brittany; but it was indignantly rejected by the municipality of Nantes.

      When reports came in of the manner in which the event had been received in foreign countries, the Government began to waver, and the sanguinary orders were recalled. Schomberg wrote from Germany that the Protestant allies were lost unless they could be satisfied that the King had not decreed the extermination of their brethren.69 He was instructed to explain the tumult in the provinces by the animosity bequeathed by the wars of religion.70 The Bishop of Valence was intriguing in Poland on behalf of Anjou. He wrote that his success had been made very doubtful, and that, if further cruelties were perpetrated, ten millions of gold pieces would not bribe the venal Poles. He advised that a counterfeit edict, at least, should be published.71 Charles perceived that he would be compelled to abandon his enterprise, and set about appeasing the resentment of the Protestant Powers. He promised that an inquiry should be instituted, and the proofs of the conspiracy communicated to foreign Governments. To give a judicial aspect to the proceedings, two prominent Huguenots were ceremoniously hanged. When the new ambassador from Spain praised the long concealment of the plan, Charles became indignant.72 It was repeated everywhere that the thing had been arranged with Rome and Spain; and he was especially studious that there should be no symptoms of a private understanding with either power.73 He was able to flatter himself that he had at least partially succeeded. If he had not exterminated his Protestant subjects, he had preserved his Protestant allies. William the Silent continued to solicit his aid; Elizabeth consented to stand godmother to the daughter who was born to him in October; he was allowed to raise mercenaries in Switzerland; and the Polish Protestants agreed to the election of his brother. The promised evidence of the Huguenot conspiracy was forgotten; and the King suppressed the materials which were to have served for an official history of the event.74

      Zeal for religion was not the motive which inspired the chief authors of this extraordinary crime. They were trained to look on the safety of the monarchy as the sovereign law, and on the throne as an idol that justified sins committed in its worship. At all times there have been men, resolute and relentless in the pursuit of their aims, whose ardour was too strong to be restricted by moral barriers or the instinct of humanity. In the sixteenth century, beside the fanaticism of freedom, there was an abject idolatry of power; and laws both human and divine were made to yield to the intoxication of authority and the reign of will. It was laid down that kings have the right of disposing of the lives of their subjects, and may dispense with the forms of justice. The Church herself, whose supreme pontiff was now an absolute monarch, was infected with this superstition. Catholic writers found an opportune argument for their religion in the assertion that it makes the prince master of the consciences as well as the bodies of the people, and enjoins submission even to the vilest tyranny.75 Men whose lives were precious to the Catholic cause could be murdered by royal command, without protest from Rome. When the Duke of Guise, with the Cardinal his brother, was slain by Henry III., he was the most powerful and devoted upholder of Catholicism in France. Sixtus V. thundered against the sacrilegious tyrant who was stained with the blood of a prince of the Church; but he let it be known very distinctly that the death of the Duke caused him little concern.76

      Catherine was

57

Si potria distruggere il resto, maxime che l'ammiraglio si trova in Parigi, populo Catholico et devoto del suo Rè, dove potria se volesse facilmente levarselo dinnanzi per sempre (Castagna, Desp. Aug. 5, 1572; Theiner, i. 327).

58

Mémoires de Claude Haton, 687.

59

En quelque sorte que ce soit ledict Seigneur est résollu faire vivre ses subjectz en sa religion, et ne permettre jamais ny tollérer, quelque chose qui puisse advenir, qu'il n'y ait aultre forme ny exercice de religion en son royaulme que de la catholique (Instruction for the Governors of Normandy, Nov. 3, 1572; La Mothe, vii. 390).

60

Charles IX. to Mondoucet, Aug. 26, 1572; Compte Rendu de la Commission Royale d' Histoire, 2e Série, iv. 327.

61

Li Ugonotti si ridussero alla porta del Louvre, per aspettare che Mons. di Guisa e Mons. d'Aumale uscissero per ammazzarli (Borso Trotti, Desp. Aug. 23; Modena Archives).

62

L'on a commencé à descouvrir la conspiration que ceux de la religion prétendue réformée avoient faicte contre moy mesmes, ma mère et mes frères (Charles IX. to La Mothe, Aug. 25; La Mothe, vii. 325).

63

Desp. Sept. 19, 1572.

64

Il ne fault pas attendre d'en avoir d'autre commandement du Roy ne de Monseigneur, car ils ne vous en feront point (Puygaillard to Montsoreau, Aug. 26, 1572; Mourin, La Réforme en Anjou, p. 106).

65

Vous croirez le présent porteur de ce que je luy ay donné charge de vous dire (Charles IX. to Mandelot, Aug. 24, 1572; Corr. de Charles IX. avec Mandelot, p. 42).

66

Je n'en ay aucune coulpe, n'ayant sceu quelle estoit la volunté que par umbre, encores bien tard et à demy (Mandelot to Charles IX., Sept. 17, p. 73).

67

Floquet, Histoire du Parlement de Normandie, iii. 121.

68

Anjou to Montsoreau, Aug. 26; Mourin, p. 107; Falloux, Vie de Pie V., i. 358; Port, Archives de la Mairie d'Angers, pp. 41, 42.

69

Schomberg to Brulart, Oct. 10, 1572; Capefigue, La Réforme, iii. 264.

70

Instructions for Schomberg, Feb. 15, 1573; Noailles, iii. 305.

71

Monluc to Brulart, Nov. 20, 1572; Jan. 20, 1573: to Charles IX., Jan. 22, 1573; Noailles, iii. 218, 223, 220.

72

Charles IX. to St. Goard, Jan. 20, 1573; Groen, iv. App. 29.

73

Letter from Paris in Strype's Life of Parker, iii. 110; "Tocsain contre les Massacreurs," Archives Curieuses, vii. 7.

74

Afin que ce que vous avez dressé des choses passées à la Saint-Barthélemy ne puisse être publié parmi le peuple, et mêmement entre les étrangers, comme il y en a plusieurs qui se mêlent d'écrire et qui pourraient prendre occasion d'y répondre, je vous prie qu'il n'en soit rien imprimé ni en français ni en Latin, mais si vous en avez retenu quelque chose, le garder vers vous (Charles IX. to the President de Cély, March 24, 1573; Revue Rétrospective, 2 Série. iii. 195).

75

Botero, Della Ragion di Stato, 92. A contemporary says that the Protestants were cut to pieces out of economy, "pour afin d'éviter le coust des exécutions qu'il eust convenu payer pour les faire pendre"; and that this was done "par permission divine" (Relation des troubles de Rouen par un témoin oculaire, ed. Pottier, 36, 46).

76

Del resto poco importerebbe a Roma (Card. Montalto to Card. Morosini; Tempesti, Vita di Sisto V., ii. 116).