The Life of Francis Marion. William Gilmore Simms

the Jesuits into France. The edict of Nantz, which had been issued under the auspices of Henri IV., and by which the Huguenots had been guaranteed, with some slight qualifications, the securities of the citizen, almost in the same degree with the Catholic inhabitants, had, under the weak and tyrannous sway of the former monarch, proved totally inadequate to their protection. Long before its formal revocation, the unmeasured and inhuman persecutions to which they were subjected, drove thousands of them into voluntary banishment. The subsequent decree of Louis, by which even the nominal securities of the Huguenots were withdrawn, increased the number of the exiles, and completed the sentence of separation from all those ties which bind the son to the soil. The neighboring Protestant countries received the fugitives, the number and condition of whom may be estimated by the simple fact, not commonly known, that England alone possessed "eleven regiments composed entirely of these unhappy refugees, besides others enrolled among the troops of the line. There were in London twenty French churches supported by Government; about three thousand refugees were maintained by public subscription; many received grants from the crown; and a great number lived by their own industry.* Some of the nobility were naturalized and obtained high rank; among others, Ruvigny, son of the Marquis, was made Earl of Galway, and Schomberg received the dignity of Duke."**

      America, the new world, was naturally a land of refuge, and soon received her share of these unhappy fugitives. The transition was easy from England to her colonies. Every facility was afforded them for transportation, and the wise policy which encouraged their settlement in the new countries was amply rewarded by the results. Altogether, the Huguenots were a much better sort of people than those who usually constituted the mass of European emigrants. The very desperation of their circumstances was a proof of their virtues. They were a people of principle, for they had suffered everything for conscience sake. They were a people of pure habits, for it was because of their religion that they suffered banishment. In little patriarchal groups of sixty, seventy, or eighty families, they made their way to different parts of America; and with the conscious poverty of their own members, were generally received with open arms by those whom they found in possession of the soil. The English, as they beheld the dependent and destitute condition of the fugitives, forgot, for a season, their usual national animosities; and assigning ample tracts of land for their occupation, beheld them, without displeasure, settling down in exclusive colonies, in which they sought to maintain, as far as possible, the pious habits and customs of the mother country. One of these communities, comprising from seventy to eighty families, found their way to the banks of the Santee in South Carolina.* From this point they gradually spread themselves out so as to embrace, in partial settlements, the spacious tract of country stretching to the Winyah, on the one hand, and the sources of Cooper River on the other; extending upward into the interior, following the course of the Santee nearly to the point where it loses its identity in receiving the descending streams of the Wateree and Congaree. These settlers were generally poor. They had been despoiled of all their goods by the persecutions which had driven them into exile. This, indeed, had been one of the favorite modes by which this result had been effected. Doubtless, also, it had been, among the subordinates of the crown, one of the chief motives of the persecution. It was a frequent promise of his Jesuit advisers, to the vain and bigoted Louis, that the heretics should be brought into the fold of the Church without a drop of bloodshed; and, until the formal revocation of the edict of Nantz, by which the Huguenots were put without the pale and protection of the laws, spoliation was one of the means, with others, by which to avoid this necessity. These alternatives, however, were of a kind not greatly to lessen the cruelties of the persecutor or the sufferings of the victim. It does not fall within our province to detail them. It is enough that one of the first and most obvious measures by which to keep their promise to the king, was to dispossess the proscribed subjects of their worldly goods and chattels. By this measure a two-fold object was secured. While the heretic was made to suffer, the faithful were sure of their reward. It was a principle faithfully kept in view; and the refugees brought with them into exile, little beyond the liberties and the virtues for which they had endured so much. But these were possessions, as their subsequent history has shown, beyond all price.

      Our humble community along the Santee had suffered the worst privations of their times and people. But, beyond the necessity of hard labor, they had little to deplore, at the outset, in their new condition. They had been schooled sufficiently by misfortune to have acquired humility. They observed, accordingly, in their new relations, a policy equally prudent and sagacious. More flexible in their habits than the English, they conciliated the latter by deference; and, soothing the unruly passions of the Indians—the Santee and Sewee tribes, who were still in considerable numbers in their immediate neighborhood—they won them to alliance by kindness and forbearance. From the latter, indeed, they learned their best lessons for the cultivation of the soil. That, upon which they found themselves, lay in the unbroken forest. The high lands which they first undertook to clear, as less stubborn, were most sterile; and, by a very natural mistake, our Frenchmen adopted the modes and objects of European culture; the grains, the fruits and the vegetables, as well as the implements, to which they had been accustomed. The Indians came to their succor, taught them the cultivation of maize, and assisted them in the preparation of their lands; in return for lessons thought equally valuable by the savages, to whom they taught, along with gentler habits and morals, a better taste for music and the dance! To subdue the forest, of itself, to European hands, implied labors not unlike those of Hercules. But the refugees, though a gentle race, were men of soul and strength, capable of great sacrifices, and protracted self-denial. Accommodating themselves with a patient courage to the necessities before them, they cheerfully undertook and accomplished their tasks. We have more than one lively picture among the early chroniclers of the distress and hardship which they were compelled to encounter at the first. But, in this particular, there was nothing peculiar in their situation. It differed in no respect from that which fell to the lot of all the early colonists in America. The toil of felling trees, over whose heavy boughs and knotty arms the winters of centuries had passed; the constant danger from noxious reptiles and beasts of prey, which, coiled in the bush or crouching in the brake, lurked day and night, in waiting for the incautious victim; and, most insidious and fatal enemy of all, the malaria of the swamp, of the rank and affluent soil, for the first time laid open to the sun; these are all only the ordinary evils which encountered in America, at the very threshold, the advances of European civilisation. That the Huguenots should meet these toils and dangers with the sinews and the hearts of men, was to be expected from their past experience and history. They had endured too many and too superior evils in the old world, to be discouraged by, or to shrink from, any of those which hung upon their progress in the new. Like the hardy Briton, whom, under the circumstances, we may readily suppose them to have emulated, they addressed themselves, with little murmuring, to the tasks before them. We have, at the hands of one of their number,—a lady born and raised in affluence at home,—a lively and touching picture of the sufferings and duties, which, in Carolina, at that period, neither sex nor age was permitted to escape. "After our arrival," she writes, "we suffered every kind of evil. In about eighteen months our elder brother, unaccustomed to the hard labor we were obliged to undergo, died of a fever. Since leaving France, we had experienced every kind of affliction, disease, pestilence, famine, poverty and hard labor! I have been for six months together without tasting bread, working the ground like a slave; and I have even passed three or four years without always having it when I wanted it. I should never have done were I to attempt to detail to you all our adventures."*

      We may safely conclude that there was no exaggeration in this picture. The lot of all the refugees seems to have been very equally severe. Men and women, old and young, strove together in the most menial and laborious occupations. But, as courage and virtue usually go hand in hand with industry, the three are apt to triumph together. Such was the history in the case of the Carolina Huguenots. If the labor and the suffering were great, the fruits were prosperity. They were more. Honors, distinction, a goodly name, and the love of those around them, have blessed their posterity, many of whom rank with the noblest citizens that were ever reared in America. In a few years after their first settlement, their forest homes were crowned with a degree of comfort, which is described as very far superior to that in the usual enjoyment of the British colonists. They were a more docile and tractable race; not so restless, nor—though this may seem difficult to understand to those who consider their past history—so impatient of foreign control. Of their condition in Carolina, we