La chambre ardente (Littérature Française) (French Edition)
Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Refresh and try again. Open Preview See a Problem? Thanks for telling us about the problem. Return to Book Page. La Chambre Ardente by Max Gallo. Mais peut-on poursuivre la favorite du roi, la marquise de Montespan, soupAonnA c e d'avoir empoisonnA c des rivales et usA c de philtres et de poudres pour retenir le roi et ranimer ses ardeurs?
Max Gallo raconte la cA c lA]bre affaire des poisons. Twice the gens du roi were heard in favor of the new system, pleading its necessity, the utility of enlarging the jurisdiction of the church courts, especially in the case of apostatizing monks and fanatical preachers, and the fact that parliament itself had testified that it was not averse to an inquisition—not only by recording the edicts of St.
Louis and Philip the Fair, but also by two recent registrations of the powers of the Inquisitor of the Faith, Matthieu Ory. A circular letter of this inquisitor-general, accompanying a list of heretical and prohibited works, is given, Ibid. After many delays and a prolonged discussion, parliament decided by a large majority that it could not comply with the king's commands, and would indicate to his Majesty other means of eradicating heresy more consistent with the spirit of Christianity. The royal court was at this time at Villers-Cotterets, not far from Soissons, and the commissioners were informed on their arrival that Henry, displeased and scandalized at the delays of parliament, had begun to suspect it of being badly advised respecting religion and the obedience due to the church.
He had said "that, if twelve judges were necessary to try Lutherans, they could not be found among the members of that body. I know not any of the number to be alienated from the true faith.
Indeed, no greater misfortune could befall the judicature, than that the supreme court should forfeit the confidence of the monarch by whom its members were appointed. It is not from personal fear that we oppose the introduction of the Inquisition. An inquisition, when well administered, may not, perhaps, always be injurious. Yet Trajan, an excellent emperor, abolished it as against the early Christians, persecuted as the 'Lutherans' now are; and he preferred to depend upon the declarations of those who revealed themselves, rather than to foster the spread of the curse of informers and sow fear and distrust in families.
But it is as magistrates that we dread, or rather abhor, the establishment of a bloody tribunal, before which denunciation takes the place of proof, where the accused is deprived of the natural means of defence, and where no judicial forms are observed. We allege nothing of which we cannot furnish recent examples.
Many of those whom the agents of the Inquisition had condemned have appealed to parliament. In revising these procedures, we found them so full of absurdities and follies, that, if charity forbids our suspecting those who already discharge this function among us of dishonesty and malice, it permits and even bids us deplore their ignorance and presumption.
Yet it is to such judges that you are asked, Sire, to deliver over your faithful subjects, bound hand and foot, by removing the resource of appeal. Is it politic, the orator proceeded to ask, for the king to introduce an edict standing in direct contradiction to that by which he has given to his own courts exclusive jurisdiction in the trial of the laity and simple clerks, and thus initiate a conflict of laws?
Or has the monarch—by whose authority, as supreme head of justice, the decisions of parliament are rendered, whose name stands at the beginning, and whose seal is affixed to the termination of every writ—the right to cut off an appeal to himself, which his subjects, by reason of their paying tribute, can justly claim in return? Rather let the sovereign remedy be applied.
In order to put an end to heresy, let the pattern of the primitive church be observed, which was established not by sword or by fire, but which, on the contrary, resisted both sword and fire through long years of persecution. Yet it endured, and even grew, by the doctrine and exemplary life of good prelates and pastors, residing in their charges. At present the prelates are non-residents, and the people hunger for the Word of God.
Now, it is every man's duty to believe the Holy Scriptures, and to bear testimony to his belief by good works. Whoever refuses to believe them, and accuses others of being "Lutherans," is more of a heretic than the "Lutherans" themselves. The speech was listened to with attention by Henry, and its close was applauded by his courtiers, who appreciated the truth of the warning conveyed. While the influence of the royal court was exerted, in the manner just indicated, to obtain entrance for the Spanish Inquisition, two events occurred equally deserving our attention—an attempt at the colonization of the New World with emigrants of the reformed faith, and the organization of the first Protestant church in France.
Through the countenance and under the patronage of an illustrious personage whose name will, from this time forward, frequently figure on these pages—Gaspard de Coligny, Admiral of France—a knight of Malta named Villegagnon, Vice-admiral of Brittany, obtained from Henry "two large ships of two hundred tons burthen," fully equipped and provided with the requisite armament, as well as a third vessel carrying provi sions. Nor does the pious curate see anything incongruous in the attempt to employ the released criminals in converting the barbarians to the true faith.
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However, although Villegagnon was a native of Provins, where Haton long resided, the curate's authority is not always to be received with perfect assurance. Having embarked with a large number of gentlemen, artisans, and sailors, and having lost some time by being driven back into port to refit after a storm, he at length set sail for America, and anchored in the bay of Rio de Janeiro on the thirteenth of November, Most of the colonists were adherents of the religion at this time violently persecuted in France; and it is said that Coligny's support had been gained for the enterprise by the promise, on the part of Villegagnon, that in America the reformed should find a safe asylum.
Quentin , and the opportunity he then enjoyed for reading the Holy Scriptures, is to be found probably in the view that, having previously been convinced of the truth of the reformed doctrines, he was not brought until then to their bold confession and courageous espousal—acts so perilous in themselves and so fatal to his ambition and to his love of ease.
Villegagnonis in America gesta, etc. A Joanne Lerio, Burgundo, etc. Despite his sufferings, the adventurous author, in later years, longed for a return to the wilderness, where among the savages better faith prevailed than in civilized France: No sooner, therefore, had the small company effected a lodgment on a small and rocky islet, opposite the present city of Rio de Janeiro, than Villegagnon conferred on the fort he had erected the name of Coligny, and wrote to the admiral, as he did subsequently to Calvin, requesting that pastors should be sent from Geneva.
The petition being granted, Pierre Richier and Guillaume Chartier were despatched—the first Protestant ministers to cross the Atlantic. They were received by the vice-admiral with extravagant demonstrations of joy. A church was instituted on the model of that of Geneva; and Villegagnon recognized the validity of its rites by partaking of the holy communion when for the first time administered, on the shores of the Western Continent, according to the reformed practice.
Before long, however, a complete revolution of sentiment and plan was disclosed. The pretext was an animated discussion touching the eucharist, between the Protestant pastors, on the one hand, and Villegagnon, supported by Jean Cointas, a former doctor of the Sorbonne, on the other. Cointas had at first solemnly abjured Roman Catholicism, and applied for admission to the Reformed Church. The solicitations of the Cardinal of Lorraine, together with a keener appreciation of the danger of harboring the "new doctrines," may have been the cause.
Some of the colonists were fully persuaded "inde id accidisse, quod a Cardinali Lotharingo, aliisque qui ad eum e Gallia scripserunt Chartier was put out of the way by being sent back to Europe, ostensibly to consult Calvin. Richier and others were so roughly handled that they were glad to leave the island for the continent, and subsequently to return in a leaky vessel to their native land. They made the harbor of Hennebon, in Brittany, whose Protestant officers disclosed the secret plan and welcomed the half-famished fugitives.
But the infant enterprise had received a fatal blow. Nearly all the deceived Protestants carried home the tidings of their misfortunes, and deterred others from following their disastrous example. Three, remaining in Brazil, were thrown into the sea by Villegagnon's command. A few suffered martyrdom after the fall of the intended capital of "Antarctic France" into the hands of the Portuguese.
As to Villegagnon himself, he returned to Europe the virulent enemy of Coligny, and turned his feeble pen to the refutation of Protestantism. Nicolai Villagagnonis, equitis Rhodii, adversus novitium Calvini In a dedication to Constable Montmorency dated he clears himself from the charge of atheism brought against him because he expelled the ministers "on discovering the vanity of their religion. But if ruin overtook an enterprise from which French statesmen had looked for new power and wealth for their country, and the reformers had anticipated the rapid advance of their religion in the New World, the founding of the first Protestant church in Paris proved a more auspicious event.
More than thirty years had Protestantism been gradually gaining ground; but, up to the year , it had been wanting in organization. The tide of persecution had surged too violently over the evangelical Christians of the capital to permit them to think of instituting a church, with pastors and consistory, after the model furnished by the free city of Geneva, or of holding public worship at stated times and places, or of regularly administering the sacraments.
But now, the courage of the Parisian Protestants rising with the increased severity of the cruel meas ures devised against them, they were prepared to accept the idea of organizing themselves as an ecclesiastical community. To this a simple incident led the way. Their host had left his home in the province of Maine to enjoy, in the crowded capital, greater immunity from observation than he could enjoy in his native city, and to avoid the necessity of submitting his expected offspring to the rite of baptism as superstitiously observed in the Roman Catholic Church. On the birth of his child, he set before the little band of his fellow-believers his reluctance to countenance the corruptions of that church, and his inability to go elsewhere in search of a purer sacrament.
He adjured them to meet his exigency and that of other parents, by the consecration of one of their own number as a minister. He denounced the anger of the Almighty if they suffered his child to die without a participation in the ordinance instituted by the Master whom they professed to serve. So earnest an appeal could not be resisted. After fasting and earnest prayer the choice was made September, He had narrowly escaped the clutches of the magistrates, to whom his own father, in his anger, would have given him up.
This person was now set apart as the first reformed minister of Paris. A brief constitution for the nascent church was adopted. A consistory of elders and deacons was established. In this simple manner were laid the foundations of a church destined to serve as the prototype of a multitude of others soon to arise in all parts of France. It was not the least remarkable circumstance attending its origin, that it arose in the midst of the most hostile populace in France, and at a time when the introduction of a new and more odious form of inquisition was under serious consideration.
Nor can the thoughtful student of history regard it in any other light than that of a Providential interposi tion in its behalf, that for two years the infant church was protected from the fate of extermination that threatened it, by the rise of a fresh war between France and Spain—a war originating in the perfidy of the Pope and of Henry the Second, the two great enemies of the reformed doctrines in France—and terminating in a peace ignominious to the royal persecutor. The signal given by Paris was welcomed in the provinces. Hitherto the awakening of the intellect and heart long stupefied by superstition had been partial.
Now it seemed to be general. Three months had scarcely elapsed since the foundation of the church at Paris, before it was asking of the Swiss reformers a second minister. Parisienses novum ministrum petunt, quern brevi, ut spero, missuri sumus. A month later, Angers already had a corps of three pastors. Assuredly the tyrant will at length be compelled either to annihilate entire cities, or to concede someplace for the truth. The number and names of the martyrs will probably never be ascertained. Et si pour cela les aultres ne cessoient de poursuivre leur entreprinse de mettre en avant leur faulce religion.
The Bulletin de la Soc. Stephen rapidly tried him, and ordered him to be burned the same day at the stake in a public square, as a "reparation of the injury done to the holy faith. On the fifth of February, , Henry concluded with Charles the Fifth, who had lately abdicated the imperial crown, and with Philip the Second, his son, the truce of Vaucelles, which either side swore to observe for the space of five years.
In the month of July of the same year Henry broke the truce and openly renewed hostilities. Paul the Fourth, the reigning pontiff, was the agent in bringing about this sudden change. The inducement held out to Henry was the prospect of the investiture of the duchy of Milan and the kingdom of Naples; and Paul readily agreed to absolve the French monarch from the oath which he had so solemnly taken only five months before. Constable Montmorency and his nephew, Admiral Coligny, opposed the act of perfidy; but it was advocated by the Duke of Guise, by the Cardinal of Lorraine, and by one whose seductive entreaties were more implicitly obeyed than those of all others—the dissolute Diana of Poitiers.
And the negotiation had been intrusted to skilful hands. Cardinal Caraffa, the pontiff's nephew, was surpassed in intrigue by no other member of the Sacred College. No conscientious scruples interfered with the discharge of his commission. For Caraffa was at heart an unbeliever. As his hand was reverently raised to pronounce upon the crowds gathered to witness his entry into Paris the customary benediction in the name of the triune God, and his lips were seen to move, there were those near his person, it is said, that caught the ribald words which were really uttered instead: It was fitting that to such a legate should be committed the task of making a fresh effort to introduce the Spanish Inquisition into France.
The Cardinal of Lorraine had been absent in Italy the year before, when the first attempt failed through the resolute resistance of parliament. He was now present to lend his active co-operation. Yet with all his exertions the king could not silence the opposition of the judges, A letter of Henry himself to M. The letter is inaccurately given in Sismondi, Hist. In the month of February of this year, Henry applied to the Pontiff, begging him to appoint, by Apostolic brief, a commission of cardinals or other prelates, who " might proceed to the introduction of the said inquisition in the lawful and accustomed form and manner, under the authority of the Apostolic See, and with the invocation of the secular arm and temporal jurisdiction.
And he solicited the greatest expedition on the part of the Pope, for it was an affair that demanded diligence. Paul, who was in the constant habit of saying that the inquisition was the sole weapon suited to the Holy See, the only battering-ram by means of which heresy could be demolished, Sismondi, Hist.
Of the three prelates, the first was the real instigator of the cruelties practised during this and the subsequent reigns. The Cardinal of Bourbon was known to be as ignorant as he was inimical to the Reformation, and could be depended upon to support his colleague. He was already suspected of favoring the reformed doctrines, which subsequently he openly espoused. Indeed, nearly six years before, the English ambassador, Pickering, after alluding to new measures of persecution devised against the Protestants, wrote: Nevertheless, the Protestants here fear that it cannot come to a much better end, where such a number of bishops and cardinals bear the swing.
Pickering to Council, Melun, Sept. From sentences given by their subalterns, this document permitted an appeal to be taken, but it was to a body appointed for the purpose by the inquisitors themselves. Parliament, however, again interposed the prerogative it had assumed, of remonstrance and delay, and the king's declaration, as well as the papal bull, remained inoperative.
It is not surprising, perhaps, that the institution of the sacred office, with its bloody code and relentless tribunal, was pressed so repeatedly upon the French monarch and parliament for their acceptance. So it happened that, in one provincial town, two persons caught with the packages of "Lutheran" books they had brought into France, after they had made an explicit confession of their faith, were condemned, not to the flames, but to the trifling punishment of public whipping; and scarcely had the blows begun to fall upon the backs of the pedlers, when some of the magistrates themselves threw their cloaks around the culprits, whose confiscated books were afterward secretly returned to them, or bought and paid for.
No wonder that the example set by the judges of Autun "served greatly to instruct others! The reader of this edict, remembering the frequency with which the estrapade had done its bloody work for the last quarter of a century, will not be astonished to read that the punishment of death is affixed to the secret or public profession of any other religion than the Roman Catholic. But he will rejoice, for the sake of our common humanity, to learn that "it very frequently happens that our said judges are moved with pity by the holy and malicious words of those found guilty of the said crimes;" and that, to secure the uniform infliction of the extreme penalty upon the professors of the reformed faith, it was now necessary for the king to remove from the judges the slightest pretext or authority for mitigating the sentence that condemned a Protestant to the flames or gallows.
The respective jurisdictions of the clerical and lay judges remained the same.
État civil
An article, however, was appended declaring that in future the confiscated property of condemned heretics should no more inure to the crown, or be granted to private individuals, but should be applied to charitable purposes. What a feeble barrier this provision proved to the cupidity of the courtiers, long glutted with the spoils of "Lutherans"—real or pretended—the case of Philippine de Luns showed very clearly, some two or three months later. Under cover of the war during three years, Protestantism made rapid strides in France.
But the contest itself was disastrous to its originators. The constable, having, when hostilities had once been undertaken contrary to his advice, been unwilling to resign the chief command to which his office entitled him, assumed the defence of Paris from the north, while to his younger rival in arms, the Duke of Guise, was assigned the more brilliant part in the enterprise—the conquest of the kingdom of Naples. Montmorency's success, however, fell far short of the reputation he enjoyed for consummate generalship.
Not only did he fail to relieve his nephews Coligny and D'Andelot, who had shut themselves up with a handful of men in the fortress of St. Quentin; but he himself on the tenth of August, met with a signal defeat in which the flower of the French army was routed, and many of its leaders, including the constable himself, were taken prisoners. The French capital was thrown into a paroxysm of fear on receipt of the intelligence. The road to Paris lay open to the victorious army.
The king, not less than the people, expected to hear the Spaniards within a few brief days thundering at the very gates of the city. Charles the Fifth, from his retirement at Yuste, is said to have asked the courier with impatience, whether his son was already in Paris. In the minds of the populace, disappointment and fear were mingled with rage against "the accursed sect of the Lutherans"—the reputed authors of all the public calamities. Every prediction which the priests had for a generation been ringing in the ears of the people seemed now to be in course of fulfilment.
In the startling defeat of a large and well-appointed army of France, led by an experienced general, all eyes read tokens of the evident displeasure of the Almighty, not because of the ignorance and immorality of the people, or the bad doctrine and worse lives of its spiritual leaders, or the barbarous cruelty, the shameless impurity, and unexampled bad faith of the court; but because of the existence of heretics who denied the authority of the Pope, and refused to bow down and worship the transubstantiated wafer.
The popular anger was the more ready to kindle because the harsh measures of the government had confessedly failed of accomplishing their object, and because—to use the expressive language of the royal edict—the fire still burned beneath the ashes. An incident which happened little more than a fortnight after the battle of St. Quentin disclosed the bitter fruits of the slanderous reports and violent teachings disseminated among the excitable inhabitants of Paris. The Protestants of the capital, far from rejoicing over the misfortunes of the kingdom, as their adversaries falsely asserted, met even more frequently than before to offer their united prayers in its behalf.
On the evening of the fourth of September, , By an unpardonable negligence, Mr. Browning places the "affaire de la rue St. Jacques" before the battle of St. Quentin, in the month of May, History of the Huguenots, i. Jacques, almost under the very shadow of the Sorbonne, where the sacrament of the Lord's Supper was to be administered according to previous appointment.
I cite a few sentences: The brute whairof being spred abrod, great search was maid for thair aprehensioun, and at lenth, according to the pre-disingnit consall of oure God, who hath apoyntit the memberis to be lyke to the heid, the bludthirstie wolves did violentlie rusche in amongis a portioun of Chrystis simpill lambis.
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For thois hell-houndis of Sorbonistis, accompanyit with the rascall pepill, and with sum sergeantis maid apt for thair purpois, did so furiouslie invade a halie assemblie convenit nye the number of four hundreth personis to celebrat the memorie of oure Lordis deth," etc. The reformed were not disturbed during the exercise of their worship. But when, toward midnight, they prepared to return to their homes, the fury of their enemies discharged upon them the full force of its pent-up energies. A fanatical crowd blocked the street or filled the opposite windows, ready to overwhelm with a shower of stones and missiles of all descriptions any that might leave the protection of the house.
Continual accessions were made of those whom the cries of "Thieves! The discovery of the fact that it was a company not of robbers, but of "Lutherans," only inflamed the rage of the new-comers. The cry was now for blood. Every avenue of escape was guarded, and bonfires lighted here and there dispelled the friendly darkness. Carts and wagons were drawn across the streets, and armed men occupied the street-corners, or, if too cowardly to expose themselves to any danger, stood ready at doors and windows to thrust the fugitives through with their pikes.
The assembled Protestants, awakened to their danger, at first expected a general massacre. But the exhortations of their pastors and elders gave them new courage. In the midst of the storm raging without, they betook themselves to prayer. At length the necessity was recognized of coming to a prompt decision. To await the coming of the civil authorities, for whom their enemies had sent, was to give themselves up to certain death. Nothing remained but to force their way out—a course recommended, we are told, by those who knew the cowardice of a Parisian mob. The men who were provided with swords were placed in the front rank, the unarmed followed in their wake.
Again and again small companies issued into the street and faced the angry storm. Each successive company reached a safe refuge. In fact, of all that adopted the bolder course of action, only one person was knocked down and left upon the ground to be brutally murdered and suffer the most shameful indignities. There were, however, many—one hundred and twenty or more women and children, with a few men—whom fear prevented from following the example of their companions. Around them the rabble, balked of the greater part of its expected victims, raged with increased fury.
At one moment they presented themselves at the windows to the view of their enemies, in the vain hope that the sight of so much innocence and helplessness would secure compassion. When only blind hatred and malice were exhibited in return, they withdrew and quietly awaited the fate which they believed to be in store for them at the hands of the mob. With great difficulty restraining the impetuosity of the mob, the magistrate made on the very spot an examination into the services that had been held.
The whole story was told him in simple terms. He found that, while the Protestants had been assembling, the Scriptures had for a long time been read in the French language. The minister had next offered prayer, the whole company kneeling upon the floor. He had afterward set forth the institution of the holy supper as given by St.
Paul, had exhibited its true utility and how it ought to be approached, and had debarred from the communion all seditious, disobedient, impure, and other unworthy participants, forbidding them to come near to the sacred table. Then those who had been deemed to be in a fit frame to receive the sacrament had presented themselves, and received the bread and the wine from the hands of the ministers, with the words: The services had closed with the singing of several psalms.
So clear a confession was amply sufficient to justify the arrest of the entire company. Men, women, and children were dragged at early dawn to the prison.
But their escort was too small, or too indifferent, to afford protection from the insults and violence of the immense throng through the midst of which they passed. Not content with applying alike to men and to women the most opprobrious epithets, the rabble tore their clothing, covered them with mud and filth, and dealt many a blow—especially to those who from their long robes or age were suspected of being preachers.
Claude Haton gives a story which bears but a faint resemblance to the truth—the mingled result of imperfect information and prejudice. Into these outrages no judicial investigation was ever instituted, so prevalent was the persuasion that the zeal of the people in defence of the established faith must not be too narrowly watched.
The blame for these excesses must not, however, be laid exclusively to the account of the populace. There were rumors afloat that owed their origin to the deliberate and malicious invention of the better instructed, and that were firmly believed by the ignorant masses. The nocturnal meetings, to which the Protestants were driven by persecution, were represented as devoted to the most abominable orgies. The Protestants were accused of eating little children. It was boldly stated that a luxurious banquet was spread, and that at its conclusion the candles were extinguished, and a scene of the most indiscriminate lewdness ensued.
Jacques, where the Protestants had been surprised. These infamous accusations even found their way into print, and were disseminated far and wide by the priestly party. While the poor prisoners were confined in the most loathsome cells—highwaymen and murderers being removed to better quarters to make room for Christians Foul play was even employed, in addition to barbarous treatment, if Knox was rightly informed: The king himself expedited the trials. Within little more than three weeks from the time of their apprehension, three Protestants were put to death on the twenty-seventh of September.
Both sexes and the extremes of youth and old age were represented in these victims. To one, a beautiful young lady of wealth and rank, barely twenty-three years old, the favor was granted of being strangled before her body was consigned to the flames.
La Chambre Ardente by Max Gallo (2 star ratings)
Yet even in her case the cruel executioner had not abstained from first applying a firebrand wantonly and indecently to different parts of her person. Her companions were burned alive. One of them was an advocate in parliament; both were elders of the reformed church. Five days later a physician and a solicitor met the same fate, but endured greater sufferings, as the wind blew the flames from beneath them, prolonging their torture; and these were quickly followed by two students at Paris, both of them from the southern part of the realm on the twenty-third of October.
Meanwhile the wretched prisoners were not deserted by their brethren. Their innocence of the dreadful crimes laid to their charge was maintained in pamphlets, which showed that these accusations were but repetitions of slanders invented by the heathen to overwhelm the early Christians. Their doctrinal orthodoxy was proved by citations from the early church fathers. Knox, Elberfeld, , p. The treatise seems never to have been printed until the present century, the probable reason, according to Mr.
Laing, being the subsequent release of so many of the prisoners as survived. The Protestants of Paris found means to introduce a long remonstrance into the very chamber of the king. Unfortunately, it had as little influence upon him as similar productions had had with his predecessor. In Switzerland and in a portion of Germany the tidings made a deep impression. Less than two weeks after the blow had been struck at the small community of Parisian Protestants, Calvin wrote the first of a series of letters calculated to sustain their drooping courage, and suggested some of the wise ends Providence might have in view in permitting so severe a discipline.
Meantime he applied himself vigorously to arouse in their behalf an effective intervention. It can scarcely be but that, amid so many tortures, first one and then another be involved in them, until the number of sufferers become an infinite one. In short, the whole kingdom will be in flames.
The question no longer is how to satisfy the desire of the poor brethren, but, if we have a single spark of humanity within us, to succor them in such extremity Though money be not promptly obtained elsewhere, yet shall I make such efforts, should I be obliged to pledge my head and my feet, that it be forthcoming here. The writers urge the utmost haste, both for the sake of the prisoners of Paris and of some other Protestants confined in the dungeons of Dijon.
It was the object of the reformers to enlist the intervention of those Protestant powers, in particular, whose alliance and assistance might be deemed indispensable by the French king in his present straits. The four "evangelical" Swiss cantons, encouraged by the success of a recent mission in behalf of the Waldenses of Piedmont, sent to Paris a deputation, whose appearance was greeted by the Protestants with the utmost joy. The ambassadors, however, allowed themselves to be cajoled and deceived by the Cardinal of Lorraine, to whom they had the imprudence to intrust their petition.
In reply to their address to the king, they were told on the fifth of November , in the name of his Majesty, that he invited the confederates in future to trouble themselves no further with the internal affairs of his kingdom, especially in matters of religion, since he was resolved to follow in the steps of his predecessors.
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The Swiss envoys were intrusted on their return with a letter from the Cardinal of Lorraine to the magistrates of the Protestant cantons, full as usual of honeyed words. It closed with these words: De Sainct-Germain en Laye, le 6e jour de novembre Vostre meilleur voysin et amy, Cardinal de Lorraine. Le Meurtre de Roger Ackroyd. The Bishop Murder Case.
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