Footnote 1: M. Simiot's speech before the National Assembly, 16th March, 1873.[Back to Main Text] Footnote 2: Bossuet, "Oraison FunÈbre du Chancelier Letellier."[Back to Main Text] Footnote 3: Bourdaloue had just been sent from the Jesuit Church of St. Louis at Paris, to Montpellier, to aid the dragoons in converting the Protestants, and bringing them back to the Church.[Back to Main Text] Footnote 4: Sir John Reresby's Travels and Memoirs.[Back to Main Text] Footnote 5: Pope Innocent XI.'s Letter of November 13th, 1685.[Back to Main Text] Footnote 6: "Louvois et les Protestants," par Adolphe Michel, p. 286.[Back to Main Text] Footnote 7: Quarterly Review.[Back to Main Text] Footnote 8: "Memoirs of the Duke of Saint-Simon," translated by Bayle St. John, vol. III. p 250.[Back to Main Text] Footnote 9: Funeral Oration on Louis XIV.[Back to Main Text] Footnote 10: Such was, in fact, the end of a man so distinguished as M. Paul Chenevix, Councillor of the Court of Metz, who died in 1686, the year after the Revocation. Although of the age of eighty, and so illustrious for his learning, his dead body was dragged along the streets on a hurdle and thrown upon a dunghill. See "Huguenot Refugees and their Descendants," under the name Chenevix. The present Archbishop of Dublin is descended from his brother Philip Chenevix, who settled in England shortly after the Revocation.[Back to Main Text] Footnote 11: It is believed that 400,000 emigrants left France through religious persecution during the twenty years previous to the Revocation, and that 600,000 escaped during the twenty years after that event. M. Charles Coquerel estimates the number of Protestants in France at that time to have been two millions of men ("Églises du DÉsert," i. 497) The number of Protestant pastors was about one thousand—of whom six hundred went into exile, one hundred were executed or sent to the galleys, and the rest are supposed to have accepted pensions as "new converts."[Back to Main Text] Footnote 12: We refer to "The Huguenots: their Settlements, Churches, and Industries in England and Ireland," where a great many incidents are given relative to the escape of refugees by land and sea, which need not here be repeated.[Back to Main Text] Footnote 13: Letter to the President de Moulceau, November 24th, 1685.[Back to Main Text] Footnote 14: Thumbscrews were used in the reign of James II. Louis and James borrowed from each other the means of converting heretics; but whether the origin of the thumbscrew be French or Scotch is not known.[Back to Main Text] Footnote 15: "Memoirs of the Duke of Saint-Simon," Bayle St. John's Translation, iii. 259.[Back to Main Text] Footnote 16: See "The Huguenots: their Settlements, &c., in England and Ireland," chap. xvi.[Back to Main Text] Footnote 17: "Histoire de l'Édit de Nantes," par Elie BÉnoÎt.[Back to Main Text] Footnote 18: "Histoire des Églises du DÉsert," par Charles Coquerel, i. 498.[Back to Main Text] Footnote 19: De Felice's "History of the Protestants of France," book iii. sect. 17.[Back to Main Text] Footnote 20: John Locke passed through Nismes about this time. "The Protestants at Nismes," he said, "have now but one temple, the other being pulled down by the King's order about four years since. The Protestants had built themselves an hospital for the sick, but that is taken from them; a chamber in it is left for the sick, but never used, because the priests trouble them when there. Notwithstanding these discouragements [this was in 1676, before the Revocation], I do not find many go over; one of them told me, when I asked them the question, that the Papists did nothing but by force or by money."—King's Life of Locke, i. 100.[Back to Main Text] Footnote 21: When released from prison, Gaultier escaped to Berlin and became minister of a large Protestant congregation there. Isaac Dubourdieu escaped to England, and was appointed one of the ministers of the Savoy Church in London.[Back to Main Text] Footnote 22: Claude Brousson, "Apologie du Projet des RÉformÉs."[Back to Main Text] Footnote 23: The grandfather of this Chamier drew up for Henry IV. the celebrated Edict of Nantes. The greater number of the Chamiers left France. Several were ministers in London and Maryland, U.S. Captain Chamier is descended from the family.[Back to Main Text] Footnote 24: Saint-Ruth was afterwards, in 1691, sent to Ireland to take the command of the army fighting for James II. against William III. There, Saint-Ruth had soldiers, many of them Huguenots banished from France, to contend with; and he was accordingly somewhat less successful than in Viverais, where his opponents were mostly peasants and workmen, armed (where armed at all) with stones picked from the roads. Saint-Ruth and his garrison were driven from Athlone, where a Huguenot soldier was the first to mount the breach. The army of William III., though eight thousand fewer in number, followed Saint-Ruth and his Irish army to the field of Aughrim. His host was there drawn up in an almost impregnable position—along the heights of Kilcommeden, with the Castle of Aughrim on his left wing, a deep bog on his right, and another bog of about two miles extending along the front, and apparently completely protecting the Irish encampment. Nevertheless, the English and Huguenot army under Ginckle, bravely attacked it, forced the pass to the camp, and routed the army of Saint-Ruth, who himself was killed by a cannon-ball. The principal share of this victory was attributed to the gallant conduct of the three regiments of Huguenot horse, under the command of the Marquess de Ruvigny (himself a banished Huguenot nobleman) who, in consequence of his services, was raised to the Irish peerage, under the title of Earl of Galway.[Back to Main Text] Footnote 25: The prisons of Languedoc were already crowded with Protestants, and hundreds had been sent to the galleys at Marseilles.[Back to Main Text] Footnote 26: Within about three weeks no fewer than seventeen thousand five hundred French emigrants passed into Lausanne. Two hundred Protestant ministers fled to Switzerland, the greater number of whom settled in Lausanne, until they could journey elsewhere.[Back to Main Text] Footnote 27: Ancillon was an eminently learned man. His library was one of the choicest that had ever been collected, and on his expulsion from Metz it was pillaged by the Jesuits. Metz, now part of German Lorraine, was probably not so ferociously dragooned as other places. Yet the inhabitants were under the apprehension that the massacre of St. Bartholomew was about to be repeated upon them on Christmas Day, 1685, the soldiers of the garrison having been kept under arms all night. The Protestant churches were all pulled down, the ministers were expelled, and many of their people followed them into Germany. There were numerous Protestant soldiers in the Metz garrison, and the order of the King was that, like the rest of his subjects, they should become converted. Many of the officers resigned and entered the service of William of Orange, and many of the soldiers deserted. The bribe offered for the conversion of privates was as follows: Common soldiers and dragoons, two pistoles per head; troopers, three pistoles per head. The Protestants of Alsace were differently treated. They constituted a majority of the population; Alsace and Strasbourg having only recently been seized by Louis XIV. It was therefore necessary to be cautious in that quarter; for violence would speedily have raised a revolution in the province which would have driven them over to Germany, whose language they spoke. Louvois could therefore only proceed by bribing; and he was successful in buying over some of the most popular and influential men.[Back to Main Text] Footnote 28: Many of these extraordinary escapes are given in the author's "Huguenots: their Settlements, Churches, and Industries, in England and Ireland."[Back to Main Text] Footnote 29: There were from eighty to ninety establishments for the manufacture of broadcloth in Sedan, giving employment to more than two thousand persons. These, together with the iron and steel manufactures, were entirely ruined at the Revocation, when the whole of the Protestant mechanics went into exile, and settled for the most part in Holland and England.[Back to Main Text] Footnote 30: The following was the portraiture of Brousson, issued to the spies and police: "Brousson is of middle stature, and rather spare, aged forty to forty-two, nose large, complexion dark, hair black, hands well formed."[Back to Main Text] Footnote 31: The only favour which Brousson's judges showed him at death was as regarded the manner of carrying his sentence into execution. He was condemned to be broken alive on the wheel, and then strangled; whereas by special favour the sentence was commuted into strangulation first and the breaking of his bones afterwards. So that while Brousson's impassive body remained with his persecutors to be broken, his pure unconquered spirit mounted in triumph towards heaven.[Back to Main Text] Footnote 32: There are still Gaussens at St. Mamert, in the department of Gard; and some of the Bosanquet family must have remained on their estates or returned to Protestantism, as we find a Bosanquet of Caila broken alive at Nismes, because of his religion, on the 7th September, 1702, after which his corpse was publicly exposed on the Montpellier high road.[Back to Main Text] Footnote 33: October 20, 1686.[Back to Main Text] Footnote 34: Noailles to Baville, 29th October, 1686.[Back to Main Text] Footnote 35: "Vie du MarÉchal de Villars," i. 125.[Back to Main Text] Footnote 36: Brueys, "Histoire du Fanaticisme de Notre Temps."[Back to Main Text] Footnote 37: Whether it be that Calvinism is eclectic as regards races and individuals, or that it has (as is most probably the case) a powerful formative influence upon individual character, certain it is that the Calvinists of all countries have presented the strongest possible resemblance to each other—the Calvinists of Geneva and Holland, the Huguenots of France, the Covenanters of Scotland, and the Puritans of Old and New England, seeming, as it were, to be but members of the same family. It is curious to speculate on the influence which the religion of Calvin—himself a Frenchman—might have exercised on the history of France, as well as on the individual character of Frenchmen, had the balance of forces carried the nation bodily over to Protestantism (as was very nearly the case) towards the end of the sixteenth century. Heinrich Heine has expressed the opinion that the western races contain a large proportion of men for whom the moral principle of Judaism has a strong elective affinity; and in the sixteenth and seventeenth centuries, the Old Testament certainly seems to have exercised a much more powerful influence on the minds of religious reformers than the New. "The Jews," says Heine, "were the Germans of the East, and nowadays the Protestants in German countries (England, Scotland, America, Germany, Holland) are nothing more nor less than ancient Oriental Jews."[Back to Main Text] Footnote 38: The instrument is thus described by Cavalier, in his "Memoirs of the Wars of the Cevennes," London, 1726: "This inhuman man had invented a rack (more cruel, if it be possible, than that usually made use of) to torment these poor unfortunate gentlemen and ladies; which was a beam he caused to be split in two, with vices at each end. Every morning he would send for these poor people, in order to examine them, and if they refused to confess what he desired, he caused their legs to be put in the slit of the beam, and there squeezed them till the bones cracked," &c., &c. (p. 35).[Back to Main Text] Footnote 39: Brueys, "Histoire de Fanatisme;" Peyrat, "Histoire des Pasteurs du DÉsert."[Back to Main Text] Footnote 40: The "Barbets" (or "Water-dogs") was the nickname by which the Vaudois were called, against whom Poul had formerly been employed in the Italian valleys.[Back to Main Text] Footnote 41: "Memoirs of the Wars of the Cevennes," p. 74.[Back to Main Text] Footnote 42: O'Callaghan's "History of the Irish Brigades in the service of France," p. 29.[Back to Main Text] Footnote 43: Ibid., p. 180.[Back to Main Text] Footnote 44: Cavalier's "Memoirs of the Wars of the Cevennes," pp. 111-114.[Back to Main Text] Footnote 45: The Nismes Theatre now occupies part of the Jardin des RÉcollets.[Back to Main Text] Footnote 46: In the Viverais and elsewhere they sang the song of the persecuted Church:—

"Nos filles dans les monastÈres,
Nos prisonniers dans les cachots.
Nos martyrs dont le sang se rÉpand À grands flots,
Nos confesseurs sur les galÈres,
Nos malades persÉcutÉs,
Nos mourants exposÉs À plus d'une furie,
Nos morts traÎnÉs À la voierie,
Te disent (Ô Dieu!) nos calamitÉs."[Back to Main Text] Footnote 47: "Autobiography of a French Protestant condemned to the Galleys because of his Religion." Rotterdam, 1757. (Since reprinted by the Religious Tract Society.)[Back to Main Text] Footnote 48: Le comite ou chef de chiourme, aidÉ de deux sous-comites, allait et venait sans cesse sur le coursier, frappant les forÇats À coup de nerfs de boeuf, comme un cocher ses chevaux. Pour rendre les coups plus sensible et pour Économiser les vÊtements, les galÉriens Étaient nus quand ils ramaient.—Athanase Coquerel fils. Les ForÇats pour la Foi, 64.[Back to Main Text] Footnote 49: "The Autobiography of a French Protestant," 68.[Back to Main Text] Footnote 50: "Autobiography of a French Protestant," 112-21.[Back to Main Text] Footnote 51: Saint-Simon and Dangeau.[Back to Main Text] Footnote 52: Amongst the many satires and epigrams with which Louis XIV. was pursued to the grave, the following epitaph may be given:—

"Ci gist le mari de ThÉrÈse
De la Montespan le Mignon,
L'esclave de la Maintenon,
Le valet du pÈre La Chaise."

At the death of Louis XIV., Voltaire, an ÉlÈve of the Jesuits, was appropriately coming into notice. At the age of about twenty he was thrown into the Bastille; for having written a satire on Louis XIV., of which the following is an extract:—

"J'ai vu sous l'habit d'une femme
Un dÉmon nous donner la loi;
Elle sacrifia son Dieu, sa foi, son Âme,
Pour sÉduire l'esprit d'un trop crÉdule roi.

J'ai vu l'hypocrite honorÉ:
J'ai vu, c'est dire tout, le jÉsuite adorÉ:
J'ai vu ces maux sous le rÈgne funeste
D'un prince que jadis la colÈre cÉleste
Accorda, par vengeance, À nos dÉsirs ardens:
J'ai vu ces maux, et je n'ai pas vingt ans."

Voltaire denied having written this satire.[Back to Main Text] Footnote 53: Edmund Hughes says the preachers were probably Rouviere (or Crotte), Jean Huc, Jean Vesson, Etienne Arnaud, and Durand.[Back to Main Text] Footnote 54: C. Coquerel, "Église du DÉsert," i. 105.[Back to Main Text] Footnote 55: It has since been published in the "Bulletin de la SociÉtÉ du Protestantisme FranÇais."[Back to Main Text] Footnote 56: Edmund Hughes, "Histoire de la Restauration du Protestantisme en France," ii. 94.[Back to Main Text] Footnote 57: BÉnoÎt, "Edit de Nantes," v. 987.[Back to Main Text] Footnote 58: In 1726, a deputation from Guyenne, Royergue, and Poitou, appeared before the Languedoc synod, requesting preachers and pastors to be sent to them. The synod agreed to send Maroger as preacher. BÈtrine (the first of the Lausanne students) and Grail were afterwards sent to join him. Protestantism was also reawakening in Saintonge and Picardy, and pastors from Languedoc journeyed there to administer the sacrament. Preachers were afterwards sent to join them, to awaken the people, and reorganize the congregations.[Back to Main Text] Footnote 59: E. Hughes, "Histoire de la Restauration, du Protestantisme en France," ii. 96.[Back to Main Text] Footnote 60: E. Hughes, ii. 99. Coquerel, "L'Église dans le DÉsert," i. 258.[Back to Main Text] Footnote 61: Although marriages by the pastors had long been declared illegal, they nevertheless married and baptized in the Desert. After 1730, the number of Protestant marriages greatly multiplied, though it was known that the issue of such marriages were declared, by the laws of France to be illegal. Many of the Protestants of Dauphiny went across the frontier into Switzerland, principally to Geneva, and were there married.[Back to Main Text] Footnote 62: Of the preachers about this time (1740-4) the best known were Morel, Foriel, Mauvillon, Voulaud, Corteiz, Peyrot, Roux, Gauch, Coste, DugniÈre, Blachon, Gabriac, DÉjours, Rabaut, Gibert, Mignault, DÉsubas, Dubesset, Pradel, Morin, Defferre, Loire, Pradon,—with many more. Defferre restored Protestantism in Berne. Loire (a native of St. Omer, and formerly a Catholic), Viala, PrÉneuf, and Prudon, were the apostles of Normandy, Rouergue, Guyenne, and Poitou.[Back to Main Text] Footnote 63: E. Hughes, "Histoire de la Restauration," &c., ii. 202.[Back to Main Text] Footnote 64: On the 1st of November, 1746, the ministers of Languedoc met in haste, and wrote to the Intendant, Le Nain: "Monseigneur, nous n'avons aucune connaissance de ces gens qu'on appelle Émissaires, et qu'on dit Être envoyÉs des pays Étrangers pour solliciter les Protestants À la rÉvolte. Nous avons exhortÉ, et nous nous proposons d'exhorter encore dans toutes les occasions, nos troupeaux À la soumission au souverain et À la patience dans les afflictions, et de nous Écarter jamais de la pratique de ce prÉcepte: Craignez Dieu et honorez le roi."[Back to Main Text] Footnote 65: PrÈs de Saint-Ambroix (Cevennes) se tint un jour une assemblÉe. Survint un dÉtachement. Les femmes et les filles furent dÉpouillÉes, violÉes, et quelques hommes furent blessÉs.—E. Hughes, Histoire de la Restauration, &c., ii. 212.[Back to Main Text] Footnote 66: Antoine Court, "MÉmoire Historique," 140.[Back to Main Text] Footnote 67: See "Memorial of General Assembly of Clergy to the King," in Collection des procÈs-verbaux, 345.[Back to Main Text] Footnote 68: The King granted 480 livres of reward to the spy who detected Benezet and procured his apprehension by the soldiers.[Back to Main Text] Footnote 69: Ripert de Monclar, procureur-gÉnÉral, writing in 1755, says: "According to the jurisprudence of this kingdom, there are no French Protestants, and yet, according to the truth of facts, there are three millions. These imaginary beings fill the towns, provinces, and rural districts, and the capital alone contains sixty thousand of them."[Back to Main Text] Footnote 70: Athanase Coquerel, "Les ForÇats pour la Foi," 91.[Back to Main Text] Footnote 71: "Madame de Pompadour dÉcouvrit que Louis XV. pourrait lui-mÊme s'amuser À faire l'Éducation de ces jeunes malheureuses. De petites filles de neuf À douze ans, lorsqu'elles avaient attirÉ les regards de la police par leur beautÉ, Étaient enlevÉes À leurs mÈres par plusieurs artifices, conduites À Versailles, et retenues dans les parties les plus ÉlevÉes et les plus inaccessibles des petits appartements du roi.... Le nombre des malheureuses qui passÈrent successivement À Parc-aux-Cerfs est immense; À leur sortie elles Étaient mariÉes À des hommes vils ou crÉdules auxquels elles apportaient une bonne dot. Quelques unes conservaient un traitement fort considerable." "Les dÉpenses du Parc-aux-Cerfs, dit Lacratelle, se payaient avec des acquits du comptant. Il est difficile de les Évaluer; mais il ne peut y avoir aucune exagÉration À affirmer qu'elles coÛtÈrent plus de 100 millions À l'État. Dans quelques libelles on les porte jusqu'À un milliard."—Sismondi, Histoire de FranÇaise, Brussels, 1844, xx. 153-4. The account given by Sismondi of the debauches of this persecutor of the Huguenots is very full. It is not given in the "Old Court Life of France," recently written by a lady.[Back to Main Text] Footnote 72: Sismondi, xx. 157.[Back to Main Text] Footnote 73: Sismondi, xx. 328.[Back to Main Text] Footnote 74: To be broken alive on the wheel was one of the most horrible of tortures, a bequest from ages of violence and barbarism. It was preserved in France mainly for the punishment of Protestants. The prisoner was extended on a St. Andrew's cross, with eight notches cut on it—one below each arm between the elbow and wrist, another between each elbow and the shoulders, one under each thigh, and one under each leg. The executioner, armed with a heavy triangular bar of iron, gave a heavy blow on each of these eight places, and broke the bone. Another blow was given in the pit of the stomach. The mangled victim was lifted from the cross and stretched on a small wheel placed vertically at one of the ends of the cross, his back on the upper part of the wheel, his head and feet hanging down. There the tortured creature hung until he died. Some lingered five or six hours, others much longer. This horrible method of torture was only abolished at the French Revolution in 1790.[Back to Main Text] Footnote 75: While Voltaire lived at Lausanne, one of the baillies (the chief magistrates of the city) said to him: "Monsieur de Voltaire, they say that you have written against the good God: it is very wrong, but I hope He will pardon you.... But, Monsieur de Voltaire, take very good care not to write against their excellencies of Berne, our sovereign lords, for be assured that they will never forgive you."[Back to Main Text] Footnote 76: It may be added that, after the reversal of the sentence, David, the judge who had first condemned Calas, went insane, and died in a madhouse.[Back to Main Text] Footnote 77: The Huguenots sometimes owed their release from the galleys to money payments made by Protestants (but this was done secretly), the price of a galley-slave being about a thousand crowns; sometimes they owed it to the influence of Protestant princes; but never to the voluntary mercy of the Catholics. In 1742, while France was at war with England, and Prussia was quietly looking on, Antoine Court made an appeal to Frederick the Great, and at his intervention with Louis XV. thirty galley-slaves were liberated. The Margrave of Bayreuth, Culmbach and his wife, the sister of the Great Frederick, afterwards visited the galleys at Toulon, and succeeded in obtaining the liberation of several galley-slaves.[Back to Main Text] Footnote 78: This secret meeting-place of the Huguenots is well known from the engraved picture of Boze.[Back to Main Text] Footnote 79: Letter of Jean Fabre, in Athanase Coquerel's "ForÇats pour la Foi," 201-3.[Back to Main Text] Footnote 80: "Voltaire et les Genevois," par J. Gaberel, 74-5.[Back to Main Text] Footnote 81: "Lettres inÉdites des Voltaire," publiÉes par Athanase Coquerel fils, 247.[Back to Main Text] Footnote 82: Froissard, "Nismes et ses Environs," ii. 217.[Back to Main Text] Footnote 83: Such was the dissoluteness of the manners of the court, that no less than 500,000,000 francs of the public debt, or £20,000,000 sterling, had been incurred for expenses too ignominious to bear the light, or even to be named in the public accounts. It appears from an authentic document, quoted in Soulavie's history, that in the sixteen months immediately preceding the death of Louis XV., Madame du Barry (originally a courtesan,) had drawn from the royal treasury no less than 2,450,000 francs, or equal to about £200,000 of our present money. ["Histoire de la DÉcadence de la Monarchie FranÇaise," par Soulavie l'AÎnÉ, iii. 330.] "La corruption," says Lacretelle, "entrait dans les plus paisibles mÉnages, dans les familles les plus obscures. Elle [Madame du Barri] Était savamment et longtemps combinÉe par ceux qui servaient les dÉbauches de Louis. Des Émissaires Étaient employÉes À sÉduire des filles qui n'Étaient point encore nubiles, À combattre dans de jeunes femmes des principes de pudeur et de fidÉlitÉ. Amant de grade, il livrait À la prostitution publique celles de ses sujettes qu'il avait prÉmaturement corrompues. Il souffrait que les enfans de ses infÂmes plaisirs partageassent la destinÉe obscure et dangereuse de ceux qu'un pÈre n'avoue point." Lacretelle, Histoire de France pendant le xviii SiÈcle, iii. 171-173.[Back to Main Text] Footnote 84: "History of the Protestants of France," by G. de FÉlice, book v. sect. i.[Back to Main Text] Footnote 85: See the Rev. Mark Wilks's "History of the Persecutions endured by the Protestants of the South of France, 1814, 1815, 1816." Longmans, 1821.[Back to Main Text] Footnote 86: "Life of Stephen Grellet," third edition. London, 1870.[Back to Main Text] Footnote 87: Michel, "Les Anabaptistes des Vosges." Paris, 1862.[Back to Main Text] Footnote 88: The best account of the proceedings at this synod is given in Blackwood's Magazine for January, 1873.[Back to Main Text] Footnote 89: The French livre was worth three francs, or about two shillings and sixpence English money.[Back to Main Text] Footnote 90: In "The Huguenots in England and Ireland," 319, 323, last edition.[Back to Main Text] Footnote 91: This china is now at Castle Goring, and, with the whole of the family documents, is in the possession of the Dowager Lady Burrell.[Back to Main Text] Footnote 92: The ancient Vaudois had a saying, known in other countries—"Religion brought forth wealth, and the daughter devoured the mother;" and another of like meaning, but less known—"When the bishops' croziers became golden, the bishops themselves became Wooden."[Back to Main Text] Footnote 93: Sismondi, "LittÉrature du Midi de l'Europe," i. 159.[Back to Main Text] Footnote 94: It has been surmised by some writers that the Waldenses derived their name from this martyr; but being known as "heretics" long before his time, it is more probable that they gave the name to him than that he did to them.[Back to Main Text] Footnote 95: Jean Leger, "Histoire GÉnÉrale des Églises ÉvangÉliques des VallÉes de Piedmont, ou Vaudoises." Leyde, 1669. Part ii. 330.[Back to Main Text] Footnote 96: Leger, ii. 8-20.[Back to Main Text] Footnote 97: It was at this time that Milton wrote his noble sonnet, beginning—

"Avenge, O Lord, Thy slaughter'd saints, whose bones
Lie scattered on the Alpine mountains cold," &c.[Back to Main Text] Footnote 98: Dr. Gilly's narrative of his second visit to the valleys was published in 1831, under the title of "Waldensian Researches."[Back to Main Text] Footnote 99: I find the following under the signature of "An Operative Bricklayer," in the Times of the 30th July, 1867: "I found there were a great number of men in Paris that worked on the buildings who were not residents of the city. The bricklayers are called limousins; they come from the old province Le Limousin, where they keep their home, and many of them are landowners. They work in Paris in the summer time; they come up in large numbers, hire a place in Paris, and live together, and by so doing they live cheap. In the winter time, when they cannot work on the buildings, they go back home again and take their savings, and stop there until the spring, which is far better than it is in London; when the men cannot work they are hanging about the streets. It was with regret that I saw so many working on the Sunday desecrating the Sabbath. I inquired why they worked on Sunday; they told me it was to make up the time they lose through wet and other causes. I saw some working with only their trousers and shoes on, with a belt round their waist to keep their trousers up. Their naked back was exposed to the sun, and was as brown as if it had been dyed, and shone as if it had been varnished. I asked if they had any hard-working hearty old men. They answered me "No; the men were completely worn out by the time they reached forty years." That was a clear proof that they work against the laws of nature. I thought to myself—Glory be to you, O Englishmen, you know the Fourth Commandment; you know the value of the seventh day, the day of rest!"[Back to Main Text] Footnote 100: An authorised account was prepared by Cardinal Wiseman for English readers, entitled "Manual of the Association of our Lady of Reconciliation of La Salette," and published as a tract by Burns, 17, Portman Street, in 1853. Since I passed through the country in 1869, the Germans have invaded France, the surrender has occurred at Sedan, the Commune has been defeated at Paris, but Our Lady of La Salette is greater than ever. A temple of enormous dimensions has risen in her honour; the pilgrims number over 100,000 yearly, and the sale of the water from the Holy Well, said to have sprung from the Virgin's tears, realises more than £12,000. Since the success of La Salette, the Virgin has been making repeated appearances in France. Her last appearance was in a part of Alsace which is strictly Catholic. The Virgin appeared, as usual, to a boy of the mature age of six, "dressed in black, floating in the air, her hands bound with chains,"—a pretty strong religio-political hint. When a party of the 5th Bavarian Cavalry was posted in Bettweiler, the Virgin ceased to make her appearance.[Back to Main Text] Footnote 101: A gap in the mountain-wall to the left, nearly over La Bessie, is still known as "La Porte de Hannibal," through which, it is conjectured, that general led his army. But opinion, which is much divided as to the route he took, is more generally in favour of his marching up the IsÈre, and passing into Italy by the Little St. Bernard.[Back to Main Text] Footnote 102: It has been noted that these unfortunates abound most in the villages occupied by the new settlers. Thus, of the population of the village of St. Crepin, in the valley of the Durance, not fewer than one-tenth are deaf and dumb, with a large proportion of idiots.[Back to Main Text] Footnote 103: This was one of the MSS deposited by Samuel Morland (Oliver Cromwell's ambassador to Piedmont) at Cambridge in 1658, and is quoted by Jean Leger in his History of the Vaudois Churches.[Back to Main Text] Footnote 104: De Thou's History, book xxvii.[Back to Main Text] Footnote 105: Since the date of our visit, we learn that a sad accident—strikingly illustrative of the perils of village life at Dormilhouse—has befallen this young shepherd, by name Jean Joseph Lagier. One day in October, 1869, while engaged in gathering wood near the brink of the precipice overhanging Minsals, he accidently fell over and was killed on the spot, leaving behind him a widow and a large family. He was a person of such excellent character and conduct, that he had been selected as colporteur for the neighbourhood.[Back to Main Text] Footnote 106: The well-known Alpine missionary, J. L. Rostan, of whom an interesting biography has recently been published by the Rev. A. J. French, for the Wesleyan Conference, was a native of Vars. He was one of the favourite pupils of Felix Neff, with whom he resided at Dormilhouse in 1825-7; Neff saying of him: "Among the best of my pupils, as regards spiritual things and secular too, is Jean Rostan, of Vars: he is probably destined for the ministry; such at least is my hope." Neff bequeathed to him the charge of his parish during his temporary absence, but he never returned; and shortly after, Rostan left, to pursue his studies at Montauban. He joined the Methodist Church, settled and ministered for a time in La Vaunage and the Cevennes, afterwards labouring as a missionary in the High Alps, and eventually settled as minister of the church at Lisieux, Jersey, in charge of which he died, July, 1859.[Back to Main Text] Footnote 107: Barba—a title of respect; in the Vaudois dialect literally signifying an uncle.[Back to Main Text] Footnote 108: Huston's "Israel of the Alps," translated by Montgomery; Glasgow, 1857; vol. i. p. 446.[Back to Main Text] Footnote 109: Of the nineteen companies three were composed of the Vaudois of Angrogna; those of Bobi and St. John furnished two each; and those of La Tour, Villar, Prarustin, Prali, Macel, St. Germain, and Pramol, furnished one each. The remaining six companies were composed of French Huguenot refugees from Dauphiny and Languedoc under their respective officers. Besides these, there were different smaller parties who constituted a volunteer company. The entire force of about eight hundred men was marshalled in three divisions—vanguard, main body, and rearguard—and this arrangement was strictly observed in the order of march.[Back to Main Text] Footnote 110: The greater number of them, including Turrel, were taken prisoners and shot, or sent to the galleys, where they died. This last was the fate of Turrel.[Back to Main Text]