turbulent feudalism had probably in the first instance induced to embrace Protestantism, were now found ready to change their profession of religion in servile obedience to the monarch.

The lesser nobility were more faithful and consistent. Many of them abandoned their estates and fled across the frontier, rather than live a daily lie to God by forswearing the religion of their conscience. Others of this class, on whom religion sat more lightly, as the only means of saving their property from confiscation, pretended to be converted to Roman Catholicism; though, we shall find, that these "new converts," as they were called, were treated with as much suspicion on the one side as they were regarded with contempt on the other.

There were also the Huguenot manufacturers, merchants, and employers of labour, of whom a large number closed their workshops and factories, sold off their goods, converted everything into cash, at whatever sacrifice, and fled across the frontier into Switzerland—either settling there, or passing through it on their way to Germany, Holland, or England.

It was necessary to stop this emigration, which was rapidly diminishing the population, and steadily impoverishing the country. It was indeed a terrible thing for Frenchmen, to tear themselves away from their country—Frenchmen, who have always clung so close to their soil that they have rarely been able to form colonies of emigration elsewhere—it was breaking so many living fibres to leave France, to quit the homes of their fathers, their firesides, their kin, and their race. Yet, in a multitude of cases, they were compelled to tear themselves by the roots out of the France they so loved.

Yet it was so very easy for them to remain. The King merely required them to be "converted." He held that loyalty required them to be of "his religion." On the 19th of October, 1685, the day after he had signed the Act of Revocation, La Reynée, lieutenant of the police of Paris, issued a notice to the Huguenot tradespeople and working-classes, requiring them to be converted instantly. Many of them were terrified, and conformed accordingly. Next day, another notice was issued to the Huguenot bourgeois, requiring them to assemble on the following day for the purpose of publicly making a declaration of their conversion.

The result of those measures was to make hypocrites rather than believers, and they took effect upon the weakest and least-principled persons. The strongest, most independent, and high-minded of the Huguenots, who would not be hypocrites, resolved passively to resist them, and if they could not be allowed to exercise freedom of conscience in their own country, they determined to seek it elsewhere. Hence the large increase in the emigration from all parts of France immediately after the Act of Revocation had been proclaimed.[11] All the roads leading to the frontier or the sea-coast streamed with fugitives. They went in various forms and guises—sometimes in bodies of armed men, at other times in solitary parties, travelling at night and sleeping in the woods by day. They went as beggars, travelling merchants, sellers of beads and chaplets, gipsies, soldiers, shepherds, women with their faces dyed and sometimes dressed in men's clothes, and in all manner of disguises.

To prevent this extensive emigration, more violent measures were adopted. Every road out of France was posted with guards. The towns, highways, bridges, and ferries, were all watched; and heavy rewards were promised to those who would stop and bring back the fugitives. Many were taken, loaded with irons, and dispatched by the most public roads through France—as a sight to be seen by other Protestants—to the galleys at Marseilles, Brest, and other ports. As they went along they were subject to every sort of indignity in the towns and villages through which they passed. They were hooted, stoned, spit upon, and loaded with insult.

Many others went by sea, in French as well as in foreign ships. Though the sailors of France were prohibited the exercise of the reformed religion, under the penalty of fines, corporal punishment, and seizure of the vessels where the worship was allowed, yet many of the emigrants contrived to get away by the help of French ship captains, masters of sloops, fishing-boats, and coast pilots—who most probably sympathized with the views of those who wished to fly their country rather than become hypocrites and forswear their religion. A large number of emigrants, who went hurriedly off to sea in little boats, must have been drowned, as they were never afterwards heard of.

There were also many English ships that appeared off the coast to take the flying Huguenots away by night. They also escaped in foreign ships taking in their cargoes in the western harbours. They got cooped up in casks or wine barraques, with holes for breathing places; others contrived to get surreptitiously into the hold, and stowed themselves away among the goods. When it became known to the Government that many Protestants were escaping in this way, provision was made to meet the case; and a Royal Order was issued that, before any ship was allowed to set sail for a foreign port, the hold should be fumigated with deadly gas, so that any hidden Huguenot who could not otherwise be detected, might thus be suffocated![12]

In the meantime, however, numerous efforts were being made to convert the Huguenots. The King, his ministers, the dragoons, the bishops, and clergy used all due diligence. "Everybody is now missionary," said the fascinating Madame de Sévigné; "each has his mission—above all the magistrates and governors of provinces, helped by the dragoons. It is the grandest and finest thing that has ever been imagined and executed."[13]

The conversions effected by the dragoons were much more sudden than those effected by the priests. Sometimes a hundred or more persons were converted by a single troop within an hour. In this way Murillac converted thousands of persons in a week. The regiment of Ashfeld converted the whole province of Poitou in a month.

De Noailles was very successful in his conversions. He converted Nismes in twenty-four hours; the day after he converted Montpellier; and he promised in a few weeks to deliver all Lower Languedoc from the leprosy of heresy. In one of his dispatches soon after the Revocation, he boasted that he had converted 350 nobility and gentry, 54 ministers, and 25,000 individuals of various classes.

The quickness of the conversions effected by the dragoons is easily to be accounted for. The principal cause was the free quartering of soldiers in the houses of the Protestants. The soldiers knew what was the object for which they were thus quartered. They lived freely in all ways. They drank, swore, shouted, beat the heretics, insulted their women, and subjected them to every imaginable outrage and insult.

One of their methods of making converts was borrowed from the persecutions of the Vaudois. It consisted in forcing the feet of the intended converts into boots full of boiling grease, or they would hang