The Rebellion in the Cevennes. Ludwig Tieck

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       Ludwig Tieck

      The Rebellion in the Cevennes

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      2021 OK Publishing

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Table of Contents

       Volume 1

       Volume 2

      VOLUME 1

       Table of Contents

Table of Contents

       HISTORICAL NOTICE OF THE "REBELLION IN THE CEVENNES."

       From the German of the Conversations Lexicon , 9th edit. Brockhaus.

       THE REBELLION IN THE CEVENNES.

       CHAPTER I.

       CHAPTER II.

       CHAPTER III.

       CHAPTER VI.

       CHAPTER VII.

       CHAPTER VIII.

       CHAPTER IX.

       CHAPTER X.

HISTORICAL NOTICE

       OF THE

       "REBELLION IN THE CEVENNES."

       Table of Contents

From the German of the Conversations Lexicon, 9th edit. Brockhaus.

       Table of Contents

      As far back as the twelfth century, religions sects were formed in this district (the Cevennes) under the names of "The Poor of Lyons," "The Albigenses," "Waldenses," &c. Notwithstanding the crusades and inquisitions raised against them by the popes for centuries, numerous remnants had preserved themselves, who, when the Reformation found a footing, obtained a signal increase, and finally, through the edict of Nantes, were protected from further persecutions. But when Louis XIV., 1685, revoked the edict and purposed to reconduct all his subjects by force into the bosom of the Catholic Church, then began a series of the most cruel persecutions against the Protestant inhabitants of the districts bordering on the Cevennes, especially after the peace of Ryswick, 1697. Missionaries were accompanied by dragoons in order to support by force of arms the preachings of the monks, (hence these conversions called dragoonings) and the tax collectors were directed to require all, especially those, suspected of protestantism, to pay up their taxes. The most savage cruelties, in which children were torn from their parents, in order to bring them up in the Catholic faith, men, who were gone to their houses of prayer, sent to the galleys, and women thrown into prisons, their priests hanged, the churches destroyed, at length produced despair. Those, who did not emigrate, fled into the retired mountain districts.

Prophets and prophetesses arose, promising victory to the peasantry, and esteeming him a martyr, who fell into the hands of the dragoons. A remarkable fanaticism took possession of the Protestant people, which, in many, even in children, shewed itself in the most fantastic trances of a really epidemic nature. See Bruyes "Histoire du fanatisme de notre temps" (Utrecht, 1757). The struggle began first with the murder of the tax-gatherers; the assassination of the Abbé du Chaila, 1703, who was at the head of those dragoonings, at length gave the signal for a general rising. The revolted peasants were called "Camisards," either from the provincial word Camise (shirt) in derision of their poverty, or, because they wore a shirt in their surprises by which they might recognise one another, or from the word "Camisade" (nightly surprise). Their numbers and their fanaticism continued to increase, Louis's power was rendered the less effective in putting an end to this insurrection, as the chain of mountains presented sufficient places of refuge, and his troops were every moment in danger of being cut off and surprised, or of being destroyed by cold and hunger. The boldness of the Camisards increased daily, especially as they placed at their head intrepid leaders, among whom Cavalier¹ particularly distinguished himself. The state of affairs became most critical, for Louis XIV., when the Spanish war of succession required him to extend his forces on all sides, and Marlborough and the Duke of Savoy, through promises and small succours, fired still more the Camisards. On the other hand, Pope Clement XI. in 1703, proclaimed a plenary summons to a crusade against them, which was put in execution. Notwithstanding this, they almost totally defeated the troops of the Marshal Montrevel sent against them with 20,000 men, in 1703, and the horrible cruelty of the latter only excited still more their fanaticism. Recompensing evil with evil, they strangled eighty-four priests in the diocese of Nismes and burned two hundred churches, after 40,000 of their own party had been put to the wheel, burnt, and hanged. At length, in order to give to the perilous state of affairs another turn, Louis recalled Marshal Montrevel, 1704, and sent Marshal Villars. One of the chiefs of the Camisards meditated an alliance with the Duke of Savoy in Dauphiné. The whole country from the coast to the highest crest of the mountains was more or less in their hands and with the inhabitants of Nismes, Montpellier, Orange, Uzes, &c., &c., they maintained communications, which secured to them bread, arms, and other necessaries. A quantity of bells had been melted down by them to serve for cannons, and Cavalier acquitted himself like a skilful general. The Catholic peasantry ventured neither to cultivate the land, nor to carry necessaries of life into the towns. Thus stood affairs, when Villars on the 21st of April, arrived in Nismes. He too was incapable, of subduing the insurgents by force of arms. He therefore decided on trying the effect of milder measures, and proclaimed a general amnesty for all, who would lay down their arms, and set at liberty himself such prisoners as swore fealty. In fact he disarmed in this manner several communities. On the other side he menaced with the harshest punishment, and to give weight to it, moveable columns were formed, which marched from a given point in every direction, upon which again detachments were ordered to remain as a reserve, to succour those who might make head against the enemy in the open field. Those, who were made prisoners with arms in their hands, were either killed on the spot, or hanged, or broken on the wheel in Alais, Nismes, and St. Hippolyte. Villars succeeded so far, that already on the 10th of May, Cavalier gave up the cause of the Camisards as lost, and concluded a treaty, wherein he promised to