The massacre of St. Bartholomew : $b Preceded by a history of the religious wars in the reign of Charles IXWhite, Henry
History
The massacre of St. Bartholomew : $b Preceded by a history of the religious wars in the reign of Charles IX
White, Henry
France -- History -- Wars of the Huguenots, 1562-1598; Saint Bartholomew's Day, Massacre of, France, 1572
The treaty of Cateau-Cambresis had left a number of soldiers of every
rank without employment and without resources. There was a public debt
of forty-eight million livres, the interest of which was paid with
difficulty; the treasury was empty, and there were no ready means of
filling it. Perhaps the persecution of the heretics, which was always
attended with confiscation of property, may not have been entirely
unconnected with the financial difficulties of the royal household.
But there certainly was no money, and when the disbanded soldiers
applied to the Cardinal of Lorraine for their arrears of pay, he not
only threatened to hang them, but erected two gibbets before the gate
of the palace of St. Germains, or, as others say, of Fontainebleau. It
was a threat as unwise as it was cruel, and nearly cost the Guises very
dear. The malcontent soldiery joined the persecuted Huguenots--each
party feeling a common hatred against the “Lorrainers,” and resolved to
get rid of their common enemy. It has been asserted, but without any
solid grounds, that Catherine looked favorably on this coalition, she
being equally desirous of freeing herself from both duke and cardinal.
But, whatever she may have suspected, she certainly knew nothing of
what was actually preparing. In these humaner and more civilized days,
obnoxious ministers and administrators are got rid of by dismissal,
or by a vote in Parliament: in ruder times they were removed by
revolt or assassination. In the middle of the sixteenth century the
government of France was a despotism moderated by the dagger. Even
within a month of the death of Henry II. a union of the malcontents was
meditated, the Reformed only holding back until they should be assured
of its lawfulness. They consulted Calvin, who declared that “it would
be better they should all perish a hundred times over rather than
expose the name of Christianity and of the Gospel to the disgrace of
rebellion and bloodshed.” They were more successful with some German
divines, who thought “they might lawfully oppose the usurpation of
the Guises, even with arms, if the princes of the blood, their lawful
magistrates by birth, or even one of them, should be at their head.”
Public-domain text, read in full here on John Shaqi.
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