The Vaudois had been nearly exterminated, in the old fashion; but the massacre served to proclaim and spread their doctrine, which rapidly gained ground among the skilled artisan class as well as among the nobles, the Swiss printing-presses doing it signal service. Persecution, as usual, kept pace with propaganda; and in 1557 Pope Paul IV, with the king's approval, decreed that the Inquisition should be set up in France, where it had never yet been established. The legal "parliament" of Paris, jealous for its privileges, successfully resisted; but the Sorbonne and the Church carried on the work of heretic-burning, till at length the Huguenots were driven to arms (1562). Their name had probably come from that of the German-speaking Eidgenossen ("oath-fellows") of Switzerland; but their doctrine was that of Calvin, who, driven from France (1533), was now long established at Geneva; and their tenacity showed the value of his close-knit dogmatism as a political inspiration. Catholic fanaticism and treachery on the one hand, and Huguenot intemperance on the other, brought about eight furious civil wars in the period 1562-94. The high-water mark of wickedness in that generation was the abominable Massacre of St. Bartholomew (1572), which followed on the third truce, and roused a new intensity of hatred. So evenly balanced were the forces that only after more than twenty years of further convulsions was the strife ended by the politic decision of the Protestant Henry of Navarre to turn Catholic and so win the crown (1594), on the score that "Paris was well worth a Mass." He thus secured for his Protestant supporters a perfect toleration, which he confirmed by the Edict of Nantes (1597). In Poland and Bohemia, where also Protestantism went far, on bases laid by the old movements of the Hussites, the process was at first facilitated, as in Germany, by the political conditions; and the economic motive was clearly potent. The subsequent collapse and excision of Protestantism in those countries, as in France, in the seventeenth and eighteenth centuries, completes the proof that for the modern as for the ancient world political and economic forces are the determinants of a creed's success or failure, culture movements being, as it were, the force of variation which they condition. § 3. Social and Political Results