The Rebellion in the Cevennes

Translator's Preface

A predilection for the productions of Tieck and a desire to introduce this remarkable work of the great German Poet to a larger circle of the reading world: were the chief inducements, on the part of the translator, for causing it to appear in an English form. As far as regards the manner in which the translation itself has been executed, the writer will be allowed to affirm, that the original has been, in every sense, as closely adhered to, as the idiom of the English language would admit of; to say, however, whether those efforts have been attended with any corresponding success, must be humbly left to the judgment of the discerning critic.

Author's Preface

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I began this tale as early as 1820. On my way home from Italy in 1806 I became acquainted with Herr Sinclair in Frankfurt-am-Mainz, who showed me three dramas on this very remarkable incident; these contained so much that was beautiful, especially in their lyrical parts, but they were not sufficiently appreciated at that time and are now largely forgotten. They moved me at least — to such an extent that I looked up this great event in French history. I soon discovered that Catholic historians have ignored this remarkable affair as much as possible, while the persecuted have lamented their sufferings more than historical opinion has been able to express.

When I became acquainted by chance with François-Maximilien Misson's The Sacred Theatre of the Cévennes, a tale of the visions and destinies of those persecuted ones who had fled to England, which was published in London in 1711, the outline of this novella began to take shape in my mind. I then read the memoirs of [Claude Louis Hector de] Villars and as many other memoirs as I could find, but the work I found particularly helpful was the Histoire des Camisards (London, 1744). My work of fiction was almost finished, however, when I first became acquainted with the Histoire des Troubles des Cévennes, which was reprinted in Alès in 1819. This is manifestly the best work on this affair, and a new edition of a book which was first printed in 1760 but which has seldom appeared in print since then.

Dresden, June 1826. L. T.

Historical Notice

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

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As far back as the twelfth century, religious 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 in daily, especially as they placed at their head intrepid leaders, among whom Cavalier 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 surrender with his party on condition that they should obtain liberty of conscience and the right to assemble privately without the towns for the service of God, that the prisoners should be set free, the emigrated recalled, and the confiscated estates and privileges restored. On the 22nd the confirmation of the treaty arrived from Paris, and at the same time permission for Cavalier to form a regiment in the King's pay. In the meanwhile, however, the affair rapidly took another turn, particularly in consequence of the activity of Dutch emissaries, who brought money and weapons, and promised the support of their republic. Cavalier had gone to Anglade to superintend the organization of this regiment, when the wild peasantry, excited by his lieutenant and inspired by their prophets, set out and marched into the neighbouring woods, declaring firmly, the King should restore the edict of Nantes, without which there was no security for them. At length, however, Villars succeeded by his personal influence and by cutting off from them all means of subsistence, to bring them under subjection. Many of them fled and entered into the Pied service, where they formed a regiment that took part in the Spanish war, and later under Cavalier's command, was destroyed at the battle of Almanza, which Berwick gave to the Count of Stahremberg on the 25th of April, 1707. The whole insurrection, however, was not quelled by that subjugation. There were still multitudes, among which one particularly distinguished itself, led on by a certain Roland; but Villars sought only to become possessed of the leaders. Roland, when taken prisoner, was shot by a dragoon, whereupon the remaining leaders surrendered, and cards of security were given to them, and their adherents by the Marshal, which secured them from every persecution. Yet, before Villars had fully stilled the rebellion, he was replaced by the Marshal of Berwick, who fell upon the chief leaders of the Camisards in Montpellier, caused them to be burnt and broken on the wheel, and the country cruelly laid waste. Driven to extremity by this, the Camisards rose once again with more enthusiastic inspiration. They were, however, too weak to finish this warfare successfully. Thus they died, some with arms in their hands, some as emigrants, others submitted in order to preserve their faith, even under the greatest oppression, or were forcibly constrained to become Catholics. Thus ended this insurrection with the total devastation of the province and the annihilation, or exile of a large portion of its inhabitants. Since then, in the South of France, merely a war of opinion, lay smouldering, which after the restoration of the Bourbons in the year 1815, gave rise to frightful scenes in Nismes, and at other places. Only when in March 1819, a great number of the inhabitants of the Cevennes threatened the town of Nismes—"Thirty thousand men are ready to descend from their mountains, with the weapons of despair, if the salvation of their brethren demand it,"—the persecutions of the Protestants were put a stop to. See Histoire des Camisards, (2 vols, London, 1744); Court de Gebelin, Le Patriote français et impartial, (2 vols, Villefranche, 1753); by the same, Histoire des troubles des Cevennes, ou de la guerre des Camisards, (3 vols, Villefranche, 1760, new edition 1820); Schulz, Geschichte der Camisarden (Weimar, 1790); and Tieck's novel, Der Aufruhr in den Cevennen (Berlin, 1826).

Chapter I

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CHAPTER I.

"Is Edmond not yet come home?" asked his father of the servant, as he walked up and down the great hall of his country mansion.

"No, my Lord," answered the old man, "and it were well that he returned before evening; for a storm is gathering over the mountains, which bodes us no good."

At this moment a little girl entered with her toys, and sat down at the large hall table. "The storm is raging again so fearfully up in the mountains," said she carressingly, "that I will stay near you, dear papa, I cannot bear such weather, why should there be such noise and thunder in the world?"

"Aye, truly," rejoined Frantz, the old domestic, "and all the misery that has oppressed us for so many years past and to which we see no end!"

"He only knows, who has thus afflicted us," replied the father, sighing; "and he will accomplish his own wise purpose."

"Papa!" exclaimed the child, looking up from her play, "our good Eustace, the charcoalburner, who used to bring me such pretty little stones from the wood, and who lately brought the large wild bird, which he said, was a thrush; the black good man is now become a satan too."

"What art thou chattering there about!" said her father angrily; "who told you this?"

"Martha, my nurse," replied the child; "for he is now in rebellion against his God and his king, until they take him prisoner and burn, or otherwise put him to death, for he will no longer be a Christian; Martha said so this morning, while she was dress me, and she intends going to the town next week to see the other satans put to death; pray, allow her to go, dear papa? she thinks it will more particularly confirm and strengthen her in her faith, for she too has gone a little astray, and has almost fallen into evil ways. The evil one is very powerful in the neighbourhood, particularly up yonder in the moun- tains, he is quite at home there; we are much better down here. Papa, the figs are becoming ripe already in the garden."

"Thou chatterer!" said her father, in a tone of displeasure, "I shall take care that you are not so much alone with the old woman."

"It is true enough," interrupted the domestic, "Eustace is up in the mountains with Roland, and has joined the Camisards, his wife and children sit mourning in their desolate home; they are destitute of food, and dread being arrested and, perhaps, condemned on his account."

"I believe," said the Lord of Beauvais, that you have already relieved them, my good Frantz, if not, do it now; give them what necessaries they may require, but do it prudently, that we may not be called upon to answer for it; for in this general affliction of want and confusion, every thing is suspicious. A man may do as he pleases provided he becomes not a tyrant, and places himself on a level with the executioner."

"Like our Marshal," exclaimed the old man impetuously, "like our Intendant; like the lords there in Nismes, who in the name of God sacrifice their brethren. I have sent some relief to these poor people already, and will provide them with more; it is only a drop of water in the sea, but still in this distress it will comfort a few poor creatures."

The servant retired, and as her father turned a mournful glance towards the mountains, his little daughter approached him smilingly, kissed his hand, and said:

"Papa, pray let not you and Frantz be wicked and rebels, for then brother Edmond and I would go to heaven quite alone, and I should not like that; I can never agree with Edmond, he is so terribly pious, you are much better, though your faith may not be of the best kind.”

"You say truly, terribly pious;" said the old man, "Oh heaven, when will it please thee to deliver us from these afflictions?"

"There comes Edmond along the garden," said the child, "it will be better not to say anything to him about the wicked Eustace, for we shall have noise and disputes again; he does not like such things at all."

Edmond entered, bowed, put his gun in the corner, and laid aside his pouch. A large dog came bounding up to the little girl, who played with him, and held up some pieces of broken bread.

"Where have you been this morning, my son?" inquired his father.

"At the Intendant’s, at the Lord of Bas , replied Edmond without raising his eyes. "Yonder in Alais, where he will stop for a few days in consequence of the trial of the rebels. He commends himself to you, but he is rather surprised that you should have refused the appointment offered, and thinks that the Marshal would understand it still less."

"The Marshal, my son," began the father, not without emotion, "there are many things that he cannot understand. I thank my God that I retired to this solitude more than ten years ago, for were I still in office, my conscience would compel me to resign it now, and that perhaps would be still more incomprehensible to these two valiant gentlemen. I neither envy nor admire their patriotism and God preserve our family from the fate of rendering such services to the king. Therefore, my dear, my beloved son, I once more give you a paternal warning to abandon these men, it would send me to the grave to see you act like them. What do they require of us? no open, direct service, no assistance which becomes citizens, and which all honorable men are ready to render: but we are required to turn spies and betray our fellow-subjects and our countrymen, to give them up to the rack and to the stake, and to rejoice in the inhumanity which depopulates the land, and congratulate ourselves at having incurred the hatred of God and of all mankind, and if we enquire into this too closely, we are looked upon as traitors to our king and country."

"Is it ever permitted to a subject to enquire?" hastily rejoined Edmond, "I am aware of your sentiments, my father, and I regret them; but ought the subject to enquire into this? May I be allowed to ask where is the submission, where are the ties that bind him to the state, where the holiness, the sublimity, the piety, the honor by which we are men and citizens, and upon which our virtue and existence repose; if I am permitted to say: here I renounce my obedience to you, this you dare not com , though you were my king; though my country, even heaven itself should speak to me through your revered lips."

"You are right, my son," replied the old man, "and because you ask this, you will ever be in the right; the ruler should with humble piety and with godly fear keep within these limits, respect the conscience of his subjects, keep inviolate the promises, the oaths which his noble predecessors made, and which he has repeated after them, and not hurl with his own hand the burning brand into his granaries, by raising up extortioners, judges, and persecutors!—And woe to those, who thus abuse the weakness of his age, his pliable conscience and their own influence; and woe to him who is appointed to fill these offices to slaughter good and pious men; but tenfold woe to the upright man, who from ambition, or a mistaken sense of duty, advances and sets fire to the stake, and extends the rack still more horribly."

"It grieves me, my father," said Ed , suppressing his anger, "I am overwhelmed with inexpressible anguish at being compelled to feel myself so immeasurably distant from you in all that is dearest, holiest, most natural and nearest to my heart! From the moment that I was capable of thinking and feeling, our ancient and holy religion has been to me the most sacred, the most sublime, in her alone my heart lives, all my wishes and aspirations are brightly reflected in this clear crystal; this which love itself has proclaimed, this which is itself love, eternal, invisible, to us lost creatures become visible by descending in the form of a child, as our brother and nearest neighbour, and then suffering so painful a death for our wanderings and in this most devoted sacrifice thinking only of us, and of all our infirmities and corruptions in life and in death:—ought I ever to forget this, can I disdain it; my heart which this love consumes with gratitude; ought it to suffer this transcendent miracle of love to be annihilated, to be trampled in the dust, and all that is most holy reduced with scornful impiety to ruins, in order to associate it with all that is most contemptible?"

"Who requires that, my son?" exclaimed the old man; "even Turks and Heathens would and could not demand it, still less our brethren, who only desire to approach in plainness and simplicity that incomprehensible being, who, notwithstanding his immensity, so intimately and so closely connects himself with all our hearts in love and simplicity."

"In this portrait," said the son, "it would indeed be impossible to recognise those, who murder our priests, set fire to our sanctuaries, rob the peasant, and if they are victorious, which God forbid, would extend their heresy with fire and sword over the land."

"You see it thus, my son," said the old man, "because you will see it so; we misunderstand each other in this affair, for you resist conviction, and certainly as long as you are governed by this feeling, you will never possess that dispassionate clearness of mind, which according to my judgment, is necessary to render us susceptible of religion; and this alone is the true spirit of christianity, for which, it is true, you struggle with enthusiasm, but you cannot live in true devoted love."

The son rose indignantly from his seat, and walked hastily up and down the saloon, then he seized his father’s hand, looked at him earnestly, and said: "Enthusiasm? with this word then, with this vague sound you have satisfied yourself, and responded to my sorrowing spirit. This is it exactly what the world desires, what the despairing one means whose heart is dead. Is it not so, the martyrs and heroes of the christian church were merely enthusiasts then?—and those who joyfully shed their blood and endured martyrdom for Him, to whom they could not offer too great a sacrifice of love and suffering, were fanatics too, because they were deficient in understanding and composure? All these miracles of love are merely the crude wanderings of delirious passion, which those celestial spirits have contemplated from on high, not with emotion and joy, but only with compassionate smiles, and those who expired in ecstasy are immediately greeted with grave looks and admonishing reproof! Oh, rather than discipline my throbbing heart to such presumption and vile incredulity, I would tear it palpitating from my breast, trample it under foot and throw it to the dogs for food."

"We will drop the subject," said the father, half angry, half moved, while he took a large book from the mantel-piece.

"I blame not your sentiments, far be it from me to censure what is sacred, but you do not know what it is, you have yet to learn that greatness and truth lie only on the verge, on the transition-point of this feeling; as we have beheld them in their ecstasy, we must draw back with timidity and reverence; but should the lying spirit entice us in our spiritual revellings to higher enthusiasm and visions, we sink under mental voluptuousness, and delusive images, fearful fancies take prisoners soul and heart, love dies within us; and you will be obliged to go through this sad probation, my son, and God knows if the issue does not leave you a seared, an empty heart, or perhaps a hypocrite, for thy path through life will not be smooth and easy."

With these words, the Lord of Beauvais sat down to read, his son took his hand and said in a gentle tone, "No, no, my father, let us go on with this subject, which once for all occupies my whole life. Is it possible that this reading, this reasoning of Plato can interest you at this moment? Am I permitted to feel as you do, am I not obliged to blindly obey, if moreover, this obedience accord with my sentiments?"

"St! st!" exclaimed the little girl playfully, and the dog ran barking towards the door, and could only be silenced by his master’s whistling to him. "Is it not true," said Eveline, "that Hector is entirely of the true faith, for he might be so easily set upon the Camisards?"

"Silly child!" exclaimed Edmond reddening with anger, the father shook his head at her, but she continued: "Edmond said even now that he would give his heart to Hector to eat, therefore I may well consider him a very peculiar sort of dog."

"Come Hector, they always do us injustice;" thus saying, she took the dog by the collar and both went into the garden.

"I understand you not, my father," commenced Edmond after a pause, "you are religious, you visit the church with devotion, I must consider you attached to it, however often a suspicion to the contrary may occur to me, and yet can you contemplate it with composure, that destruction threatens this our church, and does she not in the most gracious manner fulfil all the desires and yearnings of our hearts? I feel ever incensed, when many priests urge so strenuously the necessity of good works, virtue and morality; Heathens can teach us that, and our very reason exacts it from us; however much these must be respected, it is the progressive development and formation of the miraculous that I perceive in history which always so powerfully affect my heart. In the distance lies the first miracle dark and indistinct; but veiled entirely in love. The gift of prophecy was not withdrawn after the apostles; saints and martyrs followed in the steps of the departed, and fulfilled that which the former predicted, the mystery of love is interminable, and can only be explained by a new mystery. That the explanation of the holy sacrament should be sanctioned by decrees of the church, disturbs me not, while to the worldly only it appears a mere temporal event; for in the insignificant germ lie already concealed the blossom and sweetness of the fruit, which become ripe only by that which we call time. Thus it happened that at a later period the forebodings of the soul were fulfilled, and she, who had given birth to the Saviour was worshipped as heavenly; festivals were celebrated in her honour. Thus the prophetic song from the mouth of one prophet descends through all ages, and is never silent, even to futurity. Festival follows festival, temples and images follow statues, posterity will turn with deep emotion to the love of the present, as we enraptured trace the past, only through this mutability, through this re-echoing of the Eternal Word is the truth made manifest to me, through this alone am I convinced that it went forth in former times, by this means, that it apparently changes, as the leaf into the blossom, the flower into the fruit, and the fruit yields again the seed of the flower, it is a permanent, an eternal truth; through this endless, this inexhaustible abundance, resembling an ocean of love, by anticipating each individual sense, by quenching every desire, by satisfying the hungry: by this only it becomes something simple, authentic and independent, and I abhor the interpretations of those innovators, who would treat these miraculous events as a tale, who venture to call our mass with its symbols, lights, temples, pomp, and music idolatry, and by thus warring against the most sacred things, according to the feelings of my heart, they war against God himself, and they must be rooted out and destroyed like noxious, venemous reptiles."

"I understand you, my son, and would willingly believe you in the right, for in fact you have only been declaring my own sentiments on this subject. If such are your feelings and this be your faith, there should be no further strife not only between us, but any one else. If you feel that Christianity in its various forms, rejects no want, no desire, that it is permitted to every mind to worship according to its own light, but in the spirit of truth, the Eternal Being, then those meek hearts, that shrink affrighted from this parade and song, from this splendour of the temple and from the artificial culture of religious mystery, will not be excluded from the community. Those, who like the disciple John and the apostles of Jesus, visit the wilderness of Jordan, and there in the dreariness of the mountains and in holy solitude willingly listen to the Eternal Word, and are anxious to erect there their church like the hut at Bethlehem, lest their fervid imaginations might be overwhelmed with the splendour and sculptured beauty of the statues, and thereby forget their salvation and their God. These people here are likewise true Christians, my son, whatever our priests may say to you about it, and the Father will not reject them. There arose long since in our Cevennes, and in the valleys of the Albigences, a simple faith, a peaceful retreat, far from the pomp and ambiguity of the episcopal and popish church. It may be, that for the good of mankind, for religion, education, and liberty, it was expedient in those earlier ages, that the Bishop of Rome should declare himself the head-shepherd and lay the foundation of a spiritual kingdom; but, that the christian church in later times has declined on that account, admits of no doubt. The bishops and priests were now no longer simple teachers of the word and imitators of the apostles, but they became the head-servants of their spiritual master, who in the disputes of the times was compelled to think first of himself and of his own power, while he assigned to religion that only which was not detrimental to it; therefore it resulted, that when the quiet inhabitants of Alby assembled in their wooded valleys, resolving to free themselves from the abuses, the arbitrary dogmas, as well as from the corruptions of the priests, they were persecuted as heretics, who sought to overturn the papal chair, and therefore Christianity itself. Had there been then, as there was formerly, a free independent church of bishops, these enlightened minds would have found protection and peace, they would have been allowed to assemble in their houses of prayer with their priests, and serve God in what manner they thought it their duty to do, instead of which, crusades were preached against them and their innocent blood, which has been so inhumanly shed, still cries up to heaven. Even if the papal hierarchy and Christianity had not been one and the same thing, there would still have arisen in our mountains great preachers and reformers of the church. When the papal authority began to totter, such teachers as these spread themselves among our mountains and Calvin's disciples found minds, which had been long prepared to receive his doctrines. This form of faith is here as natural and holy as yours may be in other parts, and he only could resolve on extirpating them by persecution, who misunderstands the beautiful and tolerating spirit of Christianity, indeed it appears to me, that he must be entirely inimical to this religion of love. Since Luther and Calvin, a civil war has raged through every province for nearly a century; dearly was this cherished liberty to be paid for, of which the popes and bishops have so un robbed mankind. A light shone in the midst of this gloom, our fourth Henry stepped forward and extended the olive-branch of peace over all his dominions. By the edict of Nantes liberty of conscience was ensured by a royal oath, and by the unanimous consent of the parliament, and confirmed by all the states and provinces: his successor renewed this oath, and our ruler, Louis XIV, could not be recognised king, before he agreed to reign over Evangelical as well as Roman Catholic subjects: thus was the oath which he took for himself and his posterity ratified to us; he has reigned many years with happiness and renown, but now in his old age, surrounded by ambitious and superstitious minds, now that his bright star has long set, now that his country is impoverished and exhausted; that his armies are defeated; that enemies threaten his frontiers, and even his very capital,—now that Germany, England, and Holland, here in the neighbourhood, Savoy, menace us with the most dire mis ,—now his conscience awakes, he thinks to be able to conquer heaven and fortune, by suffering Catholic subjects only to call him king. He sends with inconceivable blindness—converting ministers into these mountains; and threats, compulsion, massacre and pillage are the exhortations employed towards this unfortunate people; now we have witnessed these horrors in our very neighbourhood; however zealous you may be for your party, my son, I know that your humane heart has been agonised more than once by these proceedings. Suddenly—could he do it, ask yourself if he might? the king revokes that edict and voluntarily absolves himself from his oath, without at the same time consulting that of his predecessors, of the parliament, and of all the states in the kingdom; he himself destroys, in his religious madness, that which binds him to the citizen, that attaches the subject to him, the sacred palladium, the undefilable is profaned and annihilated, and the wretched inhabitants are yielded a prey to wrath, to murder, and to the fearful frenzy of the bloodthirsty; the peaceful weaver, the shepherd, the honest labourer, who was but yesterday a devout Christian, a respected citizen, a good subject, is through the revocation of the edict, without any fault of his own, now a rebel, an outlaw, for whom the wheel and the stake are prepared; against whom all, even the most savage and disgraceful cruelty is permitted; his temples are closed and demolished; his priests are exiled and murdered; he is ignorant of his offence, he only feels his misfortune: in the deepest recesses of the soul that spirit is aroused which remembers its eternal and imperishable rights, and again war and murder rage; fury excites fury, life becomes cheap, martyrdom a pleasure; and if there be evil foes, they look with a scornful and fiendish laugh from the summits of the mountains down on this hideous massacre, where the very last traces of love, godly fear, and humility are covered with reeking blood. Do you mean that it is thus I must be a Christian, in order to justify the cruelty of my party; or to be a good subject, must I lend a hand to these executioners of the Marshal? In this case, indeed, is our respect for the king, as well as our worship of God infinitely different."