It is unnecessary to relate all the engagements in which the Camisards were either victorious or defeated by the royal troops. Cavalier and Roland marked themselves out as the most able commanders, but Roland was defeated at Pompignan, with the loss of three hundred men. A month later, April, 1703, a body of the same number were surrounded in La Tour de Belot; Cavalier, who was with them, escaped; the rest perished by fire, the place catching from the hand grenades cast in. The last and final victory gained by Cavalier was at Ste. Chatte at the end of 1704, against the royal troops commanded by La Jonquière, who was himself wounded. A whole regiment of six hundred soldiers and twenty-five officers was swept away by the Camisards. Montrevel, the governor after Bâville, had shown equal incapacity and barbarity. He was now replaced by the Marshal Villars, who at once inaugurated a different system in dealing with the insurgents. He recognised that the cruelties committed had exasperated the evil. He announced that he was come to pacify spirits, not to outrage consciences; all he desired was to bring those who were in revolt into allegiance to the King. He was ready to accept the submission of the Camisard leaders, to grant them commissions in the army, and to let the past be forgotten. Cavalier received a pension and retired, first to Holland and then to England. The revolt lingered on, the most fanatical refusing all compromise; but gradually opposition died away, prophecy ceased—prophecy that had always proved false and had led to terrible disaster. And very many years had not passed before dead indifference had settled down over a people that had gone mad with zeal. When we come to look at what was the creed and what the moral code of these Cevenols, we are not surprised at this collapse of faith. They had but one article of belief—conviction that they themselves were the infallible oracles of the Holy Ghost. They had but one duty—to overthrow and root out whatever pertained to Catholic faith and worship. They recognised but one sin—attendance at Mass. Their fanaticism was the natural and irresistible outcome of the cruel persecution to which they were subjected. Their prophetic trances, revelations, visions, ecstasies were due to nervous and cerebral exaltation caused by lack of wholesome nourishment. Had they been treated as was la belle Isabeau at the first, inspiration, as they considered it, would have ceased. Cavalier, with tears in his eyes, when well nourished on English beef and ale, lamented that the spirit of prophecy had left him. And finally, what was gained to the Church of Rome by these forcible conversions and these butcheries? Ferdinand Fabre well says:—