The term has its origin in early 16th century France. It was frequently used in reference to those of the Reformed Church of France from the time of the Protestant Reformation. Huguenots were French Protestants who held to the Reformed tradition of Protestantism. By contrast, the Protestant populations of eastern France, in Alsace, Moselle, and Montbéliard were mainly ethnic German Lutherans.
In his Encyclopedia of Protestantism, Hans Hillerbrand said that, on the eve of the St. Bartholomew's Day massacre in 1572, the Huguenot community included as much as 10% of the French population. By 1600 it had declined to 7–8%, and was reduced further after the return of severe persecution in 1685 under Louis XIV's Edict of Fontainebleau.
The Huguenots were believed to be concentrated among the population in the southern and western parts of the Kingdom of France. As Huguenots gained influence and more openly displayed their faith, Catholic hostility grew. A series of religious conflicts followed, known as the French Wars of Religion, fought intermittently from 1562 to 1598. The Huguenots were led by Jeanne d'Albret, her son, the future Henry IV (who would later convert to Catholicism in order to become king), and the princes of Condé. The wars ended with the Edict of Nantes, which granted the Huguenots substantial religious, political and military autonomy.
Huguenot rebellions in the 1620s resulted in the abolition of their political and military privileges. They retained the religious provisions of the Edict of Nantes until the rule of Louis XIV, who gradually increased persecution of Protestantism until he issued the Edict of Fontainebleau (1685). This ended legal recognition of Protestantism in France and the Huguenots were forced either to convert to Catholicism (possibly as Nicodemites) or flee as refugees; they were subject to violent dragonnades. Louis XIV claimed that the French Huguenot population was reduced from about 800,000-900,000 adherents to just 1,000-1,500. He exaggerated the decline, but the dragonnades were devastating for the French Protestant community.
The remaining Huguenots faced continued persecution under Louis XV. By the time of his death in 1774, Calvinism had been nearly eliminated from France. Persecution of Protestants officially ended with the Edict of Versailles, signed by Louis XVI in 1787. Two years later, with the Revolutionary Declaration of the Rights of Man and of the Citizen of 1789, Protestants gained equal rights as citizens.
The bulk of Huguenot émigrés relocated to Protestant states such as the Dutch Republic, England and Wales, Protestant-controlled Ireland, the Channel Islands, Scotland, Denmark, Sweden, Switzerland, the Electorate of Brandenburg and Electorate of the Palatinate in the Holy Roman Empire, and the Duchy of Prussia. Some fled as refugees to the Dutch Cape Colony in South Africa, the Dutch East Indies, the Caribbean colonies, and several of the Dutch and English colonies in North America. A few families went to Orthodox Russia and Catholic Quebec.
After centuries, most Huguenots have assimilated into the various societies and cultures where they settled. Remnant communities of Camisards in the Cévennes, most Reformed members of the United Protestant Church of France, French members of the largely German Protestant Reformed Church of Alsace and Lorraine, and the Huguenot diaspora in England and Australia, all still retain their beliefs and Huguenot designation.
A term used originally in derision, Huguenot has unclear origins. Various hypotheses have been promoted. The term may have been a combined reference to the Swiss politician Besançon Hugues (died 1532) and the religiously conflicted nature of Swiss republicanism in his time. It used a derogatory pun on the name Hugues by way of the Dutch word Huisgenoten (literally housemates), referring to the connotations of a somewhat related word in German Eidgenosse (Confederates as in "a citizen of one of the states of the Swiss Confederacy").
Geneva was John Calvin's adopted home and the centre of the Calvinist movement. In Geneva, Hugues, though Catholic, was a leader of the "Confederate Party", so called because it favoured independence from the Duke of Savoy. It sought an alliance between the city-state of Geneva and the Swiss Confederation. The label Huguenot was purportedly first applied in France to those conspirators (all of them aristocratic members of the Reformed Church) who were involved in the Amboise plot of 1560: a foiled attempt to wrest power in France from the influential and zealously Catholic House of Guise. This action would have fostered relations with the Swiss.
O.I.A. Roche promoted this idea among historians. He wrote in his book, The Days of the Upright, A History of the Huguenots (1965), that "Huguenot" is:
"a combination of a Dutch and a German word. In the Dutch-speaking North of France, Bible students who gathered in each other's houses to study secretly were called Huis Genooten ('housemates') while on the Swiss and German borders they were termed Eid Genossen, or 'oath fellows,' that is, persons bound to each other by an oath. Gallicised into 'Huguenot', often used deprecatingly, the word became, during two and a half centuries of terror and triumph, a badge of enduring honour and courage."
Some disagree with such double or triple non-French linguistic origins. Janet Gray argues that for the word to have spread into common use in France, it must have originated there in French. The "Hugues hypothesis" argues that the name was derived by association with Hugues Capet, king of France, who reigned long before the Reformation. He was regarded by the Gallicians as a noble man who respected people's dignity and lives. Janet Gray and other supporters of the hypothesis suggest that the name huguenote would be roughly equivalent to little Hugos, or those who want Hugo.
In this last connection, the name could suggest the derogatory inference of superstitious worship; popular fancy held that Huguon, the gate of King Hugo, was haunted by the ghost of le roi Huguet (regarded by Roman Catholics as an infamous scoundrel) and other spirits. Instead of being in Purgatory after death, according to Catholic doctrine, they came back to harm the living at night. The prétendus réformés ("these supposedly 'reformed'") were said to gather at night at Tours, both for political purposes, and for prayer and singing psalms. Reguier de la Plancha (d. 1560) in his De l'Estat de France offered the following account as to the origin of the name, as cited by The Cape Monthly:
Reguier de la Plancha accounts for it [the name] as follows: "The name huguenand was given to those of the religion during the affair of Amboyse, and they were to retain it ever since. I'll say a word about it to settle the doubts of those who have strayed in seeking its origin. The superstition of our ancestors, to within twenty or thirty years thereabouts, was such that in almost all the towns in the kingdom they had a notion that certain spirits underwent their Purgatory in this world after death, and that they went about the town at night, striking and outraging many people whom they found in the streets. But the light of the Gospel has made them vanish, and teaches us that these spirits were street-strollers and ruffians. In Paris the spirit was called le moine bourré; at Orleans, le mulet odet; at Blois le loup garon; at Tours, le Roy Huguet; and so on in other places. Now, it happens that those whom they called Lutherans were at that time so narrowly watched during the day that they were forced to wait till night to assemble, for the purpose of praying God, for preaching and receiving the Holy Sacrament; so that although they did not frighten nor hurt anybody, the priests, through mockery, made them the successors of those spirits which roam the night; and thus that name being quite common in the mouth of the populace, to designate the evangelical huguenands in the country of Tourraine and Amboyse, it became in vogue after that enterprise."
Some have suggested the name was derived, with similar intended scorn, from les guenon de Hus (the monkeys or apes of Jan Hus). By 1911, there was still no consensus in the United States on this interpretation.
The Huguenot cross is the distinctive emblem of the Huguenots (croix huguenote). It is now an official symbol of the Église des Protestants réformés (French Protestant church). Huguenot descendants sometimes display this symbol as a sign of reconnaissance (recognition) between them.
The issue of demographic strength and geographical spread of the Reformed tradition in France has been covered in a variety of sources. Most of them agree that the Huguenot population reached as many as 10% of the total population, or roughly 2 million people, on the eve of the St. Bartholomew's Day massacre in 1572.
The new teaching of John Calvin attracted sizeable portions of the nobility and urban bourgeoisie. After John Calvin introduced the Reformation in France, the number of French Protestants steadily swelled to ten percent of the population, or roughly 1.8 million people, in the decade between 1560 and 1570. During the same period there were some 1,400 Reformed churches operating in France. Hans J. Hillerbrand, an expert on the subject, in his Encyclopedia of Protestantism: 4-volume Set claims the Huguenot community reached as much as 10% of the French population on the eve of the St. Bartholomew's Day massacre, declining to 7-8% by the end of the 16th century, and further after heavy persecution began once again with the Revocation of the Edict of Nantes by Louis XIV of France in 1685.
Among the nobles, Calvinism peaked on the eve of the St. Bartholomew's Day massacre. Since then it has been sharply decreasing as the Huguenots were no more tolerated by both the French royalty and the Catholic mass. By the end of the sixteenth century Huguenots constituted 7-8% of the whole population, or 1.2 million people. By the time Louis XIV revoked the Edict of Nantes in 1685, Huguenots accounted for 800,000 to 1 million people.
Huguenots controlled sizeable areas in southern and western France. In addition, many areas, especially in the central part of the country, were also contested between the French Reformed and Catholic nobles. Demographically, there were some areas in which the whole populations had been Reformed. These included villages in and around the Massif Central, as well as the area around Dordogne, which used to be almost entirely Reformed too. John Calvin was a Frenchman and himself largely responsible for the introduction and spread of the Reformed tradition in France. He wrote in French, but unlike the Protestant development in Germany, where Lutheran writings were widely distributed and could be read by the common man, it was not the case in France, where only nobles adopted the new faith and the folk remained Catholic. This is true for many areas in the west and south controlled by the Huguenot nobility. Although relatively large portions of the peasant population became Reformed there, the people, altogether, still remained majority Catholic.
Overall, Huguenot presence was heavily concentrated in the western and southern portions of the French kingdom, as nobles there secured practise of the new faith. These included Languedoc-Roussillon, Gascony and even a strip of land that stretched into the Dauphiné. Huguenots lived on the Atlantic coast in La Rochelle, and also spread across provinces of Normandy and Poitou. In the south, towns like Castres, Montauban, Montpellier and Nimes were Huguenot strongholds. In addition, a dense network of Protestant villages permeated the rural mountainous region of the Cevennes. Inhabited by Camisards, it continues to be the backbone of French Protestantism. Historians estimate that roughly 80% of all Huguenots lived in the western and southern areas of France.
Today, there are some Reformed communities around the world that still retain their Huguenot identity. In France, Calvinists in the United Protestant Church of France and also some in the Protestant Reformed Church of Alsace and Lorraine consider themselves Huguenots. A rural Huguenot community in the Cevennes that rebelled in 1702 is still being called Camisards, especially in historical contexts. Huguenot exiles in the United Kingdom, the United States, South Africa, Australia, and a number of other countries still retain their identity.
|Year||Number of Huguenots in France|
|1700||100,000 or less|
The availability of the Bible in vernacular languages was important to the spread of the Protestant movement and development of the Reformed church in France. The country had a long history of struggles with the papacy (see the Avignon Papacy, for example) by the time the Protestant Reformation finally arrived. Around 1294, a French version of the Scriptures was prepared by the Roman Catholic priest, Guyard des Moulins. A two-volume illustrated folio paraphrase version based on his manuscript, by Jean de Rély, was printed in Paris in 1487.
The first known translation of the Bible into one of France's regional languages, Arpitan or Franco-Provençal, had been prepared by the 12th-century pre-Protestant reformer Peter Waldo (Pierre de Vaux). The Waldensians became more militant, creating fortified areas, as in Cabrières, perhaps attacking an abbey. They were suppressed by Francis I in 1545 in the Massacre of Mérindol.
Other predecessors of the Reformed church included the pro-reform and Gallican Roman Catholics, such as Jacques Lefevre (c. 1455–1536). The Gallicans briefly achieved independence for the French church, on the principle that the religion of France could not be controlled by the Bishop of Rome, a foreign power. During the Protestant Reformation, Lefevre, a professor at the University of Paris, published his French translation of the New Testament in 1523, followed by the whole Bible in the French language in 1530. William Farel was a student of Lefevre who went on to become a leader of the Swiss Reformation, establishing a Protestant republican government in Geneva. Jean Cauvin (John Calvin), another student at the University of Paris, also converted to Protestantism. Long after the sect was suppressed by Francis I, the remaining French Waldensians, then mostly in the Luberon region, sought to join William Farel, Calvin and the Reformation, and Olivetan published a French Bible for them. The French Confession of 1559 shows a decidedly Calvinistic influence.
Although usually Huguenots are lumped into one group, there were actually two types of Huguenots that emerged. Since the Huguenots had political and religious goals, it was commonplace to refer to the Calvinists as "Huguenots of religion" and those who opposed the monarchy as "Huguenots of the state", who were mostly nobles.
Like other religious reformers of the time, Huguenots felt that the Catholic Church needed a radical cleansing of its impurities, and that the Pope represented a worldly kingdom, which sat in mocking tyranny over the things of God, and was ultimately doomed. Rhetoric like this became fiercer as events unfolded, and eventually stirred up a reaction in the Catholic establishment.
Fanatically opposed to the Catholic Church, the Huguenots attacked priests, monks, nuns, monasticism, images, and church buildings. Most of the cities in which the Huguenots gained a hold saw iconoclast riots in which altars and images in churches, and sometimes the buildings themselves were torn down. Ancient relics and texts were destroyed; the bodies of saints exhumed and burned. The cities of Bourges, Montauban and Orléans saw substantial activity in this regard.
The Huguenots transformed themselves into a definitive political movement thereafter. Protestant preachers rallied a considerable army and a formidable cavalry, which came under the leadership of Admiral Gaspard de Coligny. Henry of Navarre and the House of Bourbon allied themselves to the Huguenots, adding wealth and territorial holdings to the Protestant strength, which at its height grew to sixty fortified cities, and posed a serious and continuous threat to the Catholic crown and Paris over the next three decades.
The Catholic Church in France and many of its members opposed the Huguenots. Some Huguenot preachers and congregants were attacked as they attempted to meet for worship. The height of this persecution was the St. Bartholomew's Day massacre in August, 1572, when 5,000 to 30,000 were killed, although there were also underlying political reasons for this as well, as some of the Huguenots were nobles trying to establish separate centres of power in southern France. Retaliating against the French Catholics, the Huguenots had their own militia.
Huguenots faced persecution from the outset of the Reformation, but Francis I (reign 1515–1547) initially protected the dissidents from Parlementary measures seeking to exterminate them. After the 1534 Affair of the Placards he distanced himself from Huguenots and their protection. Earlier, Francis I persecuted the old, pre-Protestant movement of Waldensians in southeastern France.
Huguenot numbers grew rapidly between 1555 and 1561, chiefly amongst nobles and city dwellers. During this time, their opponents first dubbed the Protestants Huguenots; but they called themselves reformés, or "Reformed". They organised their first national synod in 1558 in Paris.
By 1562, the estimated number of Huguenots peaked at approximately two million, concentrated mainly in the western, southern, and some central parts of France, compared to approximately sixteen million Catholics during the same period. Persecution diminished the number of Huguenots who remained in France.
As the Huguenots gained influence and displayed their faith more openly, Roman Catholic hostility towards them grew, even though the French crown offered increasingly liberal political concessions and edicts of toleration.
Following the accidental death of Henry II in 1559, his son succeeded as King Francis II along with his wife, the Queen Consort, also known as Mary Queen of Scots. During the eighteen months of the reign of Francis II, Mary encouraged a policy of rounding up French Huguenots on charges of heresy and putting them in front of Catholic judges, and employing torture and burning as punishments for dissenters. Mary returned to Scotland a widow, in the summer of 1561.
In 1561, the Edict of Orléans declared an end to the persecution, and the Edict of Saint-Germain of January 1562 formally recognised the Huguenots for the first time. However, these measures disguised the growing tensions between Protestants and Catholics.
These tensions spurred eight civil wars, interrupted by periods of relative calm, between 1562 and 1598. With each break in peace, the Huguenots' trust in the Catholic throne diminished, and the violence became more severe, and Protestant demands became grander, until a lasting cessation of open hostility finally occurred in 1598.
The wars gradually took on a dynastic character, developing into an extended feud between the Houses of Bourbon and Guise, both of which—in addition to holding rival religious views—staked a claim to the French throne. The crown, occupied by the House of Valois, generally supported the Catholic side, but on occasion switched over to the Protestant cause when politically expedient..
The French Wars of Religion began with the Massacre of Vassy on 1 March 1562, when dozens (some sources say hundreds) of Huguenots were killed, and about 200 were wounded. It was in this year that some Huguenots destroyed the tomb and remains of Saint Irenaeus (d. 202), an early Church father and bishop who was a disciple of Polycarp. The Michelade by Huguenotes against Catholics was later on 29 September 1567.
In what became known as the St. Bartholomew's Day Massacre of 24 August – 3 October 1572, Catholics killed thousands of Huguenots in Paris and similar massacres took place in other towns in the following weeks. The main provincial towns and cities experiencing massacres were Aix, Bordeaux, Bourges, Lyons, Meaux, Orleans, Rouen, Toulouse, and Troyes.
Although the exact number of fatalities throughout the country is not known, on 23–24 August, between 2,000 and 3,000 Protestants were killed in Paris and a further 3,000 to 7,000 more in the French provinces. By 17 September, almost 25,000 Protestants had been massacred in Paris alone. Beyond Paris, the killings continued until 3 October. An amnesty granted in 1573 pardoned the perpetrators.
The pattern of warfare, followed by brief periods of peace, continued for nearly another quarter-century. The warfare was definitively quelled in 1598, when Henry of Navarre, having succeeded to the French throne as Henry IV, and having recanted Protestantism in favour of Roman Catholicism in order to obtain the French crown, issued the Edict of Nantes. The Edict reaffirmed Roman Catholicism as the state religion of France, but granted the Protestants equality with Catholics under the throne and a degree of religious and political freedom within their domains. The Edict simultaneously protected Catholic interests by discouraging the founding of new Protestant churches in Catholic-controlled regions.
With the proclamation of the Edict of Nantes, and the subsequent protection of Huguenot rights, pressures to leave France abated. However, enforcement of the Edict grew increasingly irregular over time, making life so intolerable that many fled the country. The Huguenot population of France dropped to 856,000 by the mid-1660s, of which a plurality lived in rural areas. The greatest concentrations of Huguenots at this time resided in the regions of Guienne, Saintonge-Aunis-Angoumois and Poitou.
Montpellier was among the most important of the 66 "villes de sûreté" (cities of protection/protected cities) that the Edict of 1598 granted to the Huguenots. The city's political institutions and the university were all handed over to the Huguenots. Tension with Paris led to a siege by the royal army in 1622. Peace terms called for the dismantling of the city's fortifications. A royal citadel was built and the university and consulate were taken over by the Catholic party. Even before the Edict of Alès (1629), Protestant rule was dead and the ville de sûreté was no more.
By 1620, the Huguenots were on the defensive, and the government increasingly applied pressure. A series of three small civil wars known as the Huguenot rebellions broke out, mainly in southwestern France, between 1621 and 1629 in which the Reformed areas revolted against royal authority. The uprising occurred a decade following the death of Henry IV, a Huguenot before converting to Roman Catholicism, who had protected Protestants through the Edict of Nantes. His successor Louis XIII, under the regency of his Italian Catholic mother Marie de' Medici, was more intolerant of Protestantism. The Huguenots responded by establishing independent political and military structures, establishing diplomatic contacts with foreign powers, and openly revolting against central power. The rebellions were implacably suppressed by the French crown.
Louis XIV gained the throne in 1643 and acted increasingly aggressively to force the Huguenots to convert. At first he sent missionaries, backed by a fund to financially reward converts to Roman Catholicism. Then he imposed penalties, closed Huguenot schools and excluded them from favoured professions. Escalating, he instituted dragonnades, which included the occupation and looting of Huguenot homes by military troops, in an effort to forcibly convert them. In 1685, he issued the Edict of Fontainebleau, revoking the Edict of Nantes and declaring Protestantism illegal.
The revocation forbade Protestant services, required education of children as Catholics, and prohibited emigration. It proved disastrous to the Huguenots and costly for France. It precipitated civil bloodshed, ruined commerce, and resulted in the illegal flight from the country of hundreds of thousands of Protestants many of whom were intellectuals, doctors and business leaders whose skills were transferred to Britain as well as Holland, Prussia, South Africa and other places they fled to. 4,000 emigrated to the Thirteen Colonies, where they settled, especially in New York, the Delaware River Valley in Eastern Pennsylvania and New Jersey, and Virginia. The English authorities welcomed the French refugees, providing money from both government and private agencies to aid their relocation. Those Huguenots who stayed in France were subsequently forcibly converted to Roman Catholicism and were called "new converts".
After this, the Huguenots (with estimates ranging from 200,000 to 1,000,000) fled to Protestant countries: England, the Netherlands, Switzerland, Norway, Denmark, and Prussia – whose Calvinist Great Elector Frederick William welcomed them to help rebuild his war-ravaged and underpopulated country. Following this exodus, Huguenots remained in large numbers in only one region of France: the rugged Cévennes region in the south. There were also some Calvinists in the Alsace region, which then belonged to the Holy Roman Empire of the German Nation. In the early 18th century, a regional group known as the Camisards (who were Huguenots of the mountainous Massif Central region) rioted against the Catholic Church, burning churches and killing the clergy. It took French troops years to hunt down and destroy all the bands of Camisards, between 1702 and 1709.
By the 1760s, Protestants numbered about 700,000 in France, or 3% of the population. Protestantism was no longer a favourite religion of the elite. By then, most Protestants were Cevennes peasants. It was still illegal, and, although the law was seldom enforced, it could be a threat or a nuisance to Protestants. Calvinists lived primarily in the Midi; about 200,000 Lutherans accompanied by some Calvinists lived in the newly acquired Alsace, where the 1648 Treaty of Westphalia effectively protected them.
Persecution of Protestants diminished in France after 1724, finally ending with the Edict of Versailles, commonly called the Edict of Tolerance, signed by Louis XVI in 1787. Two years later, with the Declaration of the Rights of Man and Citizen of 1789, Protestants gained equal rights as citizens.
The government encouraged descendants of exiles to return, offering them French citizenship in a 15 December 1790 Law:
"All persons born in a foreign country and descending in any degree of a French man or woman expatriated for religious reason are declared French nationals (naturels français) and will benefit from rights attached to that quality if they come back to France, establish their domicile there and take the civic oath."
Article 4 of 26 June 1889 Nationality Law stated: "Descendants of families proscribed by the revocation of the Edict of Nantes will continue to benefit from the benefit of 15 December 1790 Law, but on the condition that a nominal decree should be issued for every petitioner. That decree will only produce its effects for the future."
Foreign descendants of Huguenots lost the automatic right to French citizenship in 1945 (by force of the Ordonnance du 19 octobre 1945, which revoked the 1889 Nationality Law). It states in article 3: "This application does not, however, affect the validity of past acts by the person or rights acquired by third parties on the basis of previous laws."
In the 1920s and 1930s, members of the extreme-right Action Française movement expressed strong animus against Huguenots and other Protestants in general, as well as against Jews and Freemasons. They were regarded as groups supporting the French Republic, which Action Française sought to overthrow.
In World War II, Huguenots led by André Trocmé in the village of Le Chambon-sur-Lignon in Cévennes helped save many Jews. They hid them in secret places or helped them get out of Vichy France. André Trocmé preached against discrimination as the Nazis were gaining power in neighbouring Germany and urged his Protestant Huguenot congregation to hide Jewish refugees from the Holocaust.
In the early 21st century, there were approximately one million Protestants in France, representing some 2% of its population. Most are concentrated in Alsace in northeast France and the Cévennes mountain region in the south, who still regard themselves as Huguenots to this day. Surveys suggest that Protestantism has grown in recent years, though this is due primarily to the expansion of evangelical Protestant churches which particularly have adherents among immigrant groups that are generally considered distinct from the French Huguenot population.
A diaspora of French Australians still considers itself Huguenot, even after centuries of exile. Long integrated into Australian society, it is encouraged by the Huguenot Society of Australia to embrace and conserve its cultural heritage, aided by the Society's genealogical research services.
In the United States there are several Huguenot worship groups and societies. The Huguenot Society of America has headquarters in New York City and has a broad national membership. One of the most active Huguenot groups is in Charleston, South Carolina. While many American Huguenot groups worship in borrowed churches, the congregation in Charleston has its own church. Although services are conducted largely in English, every year the church holds an Annual French Service, which is conducted entirely in French using an adaptation of the Liturgies of Neufchatel (1737) and Vallangin (1772). Typically the Annual French Service takes place on the first or second Sunday after Easter in commemoration of the signing of the Edict of Nantes.
Most French Huguenots were either unable or unwilling to emigrate to avoid forced conversion to Roman Catholicism. As a result, more than three-quarters of the Protestant population of 2 million converted, 1 million, and 500,000 fled in exodus.
The first Huguenots to leave France sought freedom from persecution in Switzerland and the Netherlands. A group of Huguenots was part of the French colonisers who arrived in Brazil in 1555 to found France Antarctique. A couple of ships with around 500 people arrived at the Guanabara Bay, present-day Rio de Janeiro, and settled on a small island. A fort, named Fort Coligny, was built to protect them from attack from the Portuguese troops and Brazilian natives. It was an attempt to establish a French colony in South America. The fort was destroyed in 1560 by the Portuguese, who captured some of the Huguenots. The Portuguese threatened their Protestant prisoners with death if they did not convert to Roman Catholicism. The Huguenots of Guanabara, as they are now known, produced what is known as the Guanabara Confession of Faith to explain their beliefs. The Portuguese executed them.
Individual Huguenots settled at the Cape of Good Hope from as early as 1671; the first documented was François Villion (Viljoen). The first Huguenot to arrive at the Cape of Good Hope was Maria de la Quellerie, wife of commander Jan van Riebeeck (and daughter of a Walloon church minister), who arrived on 6 April 1652 to establish a settlement at what is today Cape Town. The couple left for the Batavia ten years later.
But it was not until 31 December 1687 that the first organised group of Huguenots set sail from the Netherlands to the Dutch East India Company post at the Cape of Good Hope. The largest portion of the Huguenots to settle in the Cape arrived between 1688 and 1689 in seven ships as part of the organised migration, but quite a few arrived as late as 1700; thereafter, the numbers declined and only small groups arrived at a time.
Many of these settlers were given land in an area that was later called Franschhoek (Dutch for "French Corner"), in the present-day Western Cape province of South Africa. A large monument to commemorate the arrival of the Huguenots in South Africa was inaugurated on 7 April 1948 at Franschhoek. The Huguenot Memorial Museum was also erected there and opened in 1957.
The official policy of the Dutch East India governors was to integrate the Huguenot and the Dutch communities. When Paul Roux, a pastor who arrived with the main group of Huguenots, died in 1724, the Dutch administration, as a special concession, permitted another French cleric to take his place "for the benefit of the elderly who spoke only French". But with assimilation, within three generations the Huguenots had generally adopted Dutch as their first and home language.
Many of the farms in the Western Cape province in South Africa still bear French names. Many families, today, mostly Afrikaans-speaking, have surnames indicating their French Huguenot ancestry. Examples include: Blignaut, Cilliers, de Klerk (Le Clercq), de Villiers, du Plessis, Du Preez (Des Pres), du Randt (Durand), du Toit, Duvenhage(Du Vinage), Franck, Fouché, Fourie (Fleurit), Gervais, Giliomee (Guilliaume), Gous/Gouws (Gauch), Hugo, Jordaan (Jourdan), Joubert, Kriek, Labuschagne (la Buscagne), le Roux, Lombard, Malan, Malherbe, Marais, Maree, Minnaar (Mesnard), Nel (Nell), Naudé, Nortjé (Nortier), Pienaar (Pinard), Retief (Retif), Rossouw (Rousseau), Taljaard (Taillard), TerBlanche, Theron, Viljoen (Villion) and Visagie (Visage). The wine industry in South Africa owes a significant debt to the Huguenots, some of whom had vineyards in France, or were brandy distillers, and used their skills in their new home.
French Huguenots made two attempts to establish a haven in North America. In 1562, naval officer Jean Ribault led an expedition that explored Florida and the present-day Southeastern US, and founded the outpost of Charlesfort on Parris Island, South Carolina. The French Wars of Religion precluded a return voyage, and the outpost was abandoned. In 1564, Ribault's former lieutenant René Goulaine de Laudonnière launched a second voyage to build a colony; he established Fort Caroline in what is now Jacksonville, Florida. War at home again precluded a resupply mission, and the colony struggled. In 1565 the Spanish decided to enforce their claim to La Florida, and sent Pedro Menéndez de Avilés, who established the settlement of St. Augustine near Fort Caroline. Menéndez' forces routed the French and executed most of the Protestant captives.
Barred by the government from settling in New France, Huguenots led by Jessé de Forest, sailed to North America in 1624 and settled instead in the Dutch colony of New Netherland (later incorporated into New York and New Jersey); as well as Great Britain's colonies, including Nova Scotia. A number of New Amsterdam's families were of Huguenot origin, often having emigrated as refugees to the Netherlands in the previous century. In 1628 the Huguenots established a congregation as L'Église française à la Nouvelle-Amsterdam (the French church in New Amsterdam). This parish continues today as L'Eglise du Saint-Esprit, now a part of the Episcopal Church USA (Anglican) communion, and welcomes Francophone New Yorkers from all over the world. Upon their arrival in New Amsterdam, Huguenots were offered land directly across from Manhattan on Long Island for a permanent settlement and chose the harbour at the end of Newtown Creek, becoming the first Europeans to live in Brooklyn, then known as Boschwick, in the neighbourhood now known as Bushwick.
Huguenot immigrants did not disperse or settle in different parts of the country, but rather, formed three societies or congregations; one in the city of New York, another 21 miles north of New York in a town which they named New Rochelle, and a third further upstate in New Paltz. The "Huguenot Street Historic District" in New Paltz has been designated a National Historic Landmark site and contains the oldest street in the United States of America. A small group of Huguenots also settled on the south shore of Staten Island along the New York Harbor, for which the current neighbourhood of Huguenot was named. Huguenot refugees also settled in the Delaware River Valley of Eastern Pennsylvania and Hunterdon County, New Jersey in 1725. Frenchtown in New Jersey bears the mark of early settlers.
New Rochelle, located in the county of Westchester on the north shore of Long Island Sound, seemed to be the great location of the Huguenots in New York. It is said that they landed on the coastline peninsula of Davenports Neck called "Bauffet's Point" after travelling from England where they had previously taken refuge on account of religious persecution, four years before the revocation of the Edict of Nantes. They purchased from John Pell, Lord of Pelham Manor, a tract of land consisting of six thousand one hundred acres with the help of Jacob Leisler. It was named New Rochelle after La Rochelle, their former strong-hold in France. A small wooden church was first erected in the community, followed by a second church that was built of stone. Previous to the erection of it, the strong men would often walk twenty-three miles on Saturday evening, the distance by the road from New Rochelle to New York, to attend the Sunday service. The church was eventually replaced by a third, Trinity-St. Paul's Episcopal Church, which contains heirlooms including the original bell from the French Huguenot Church "Eglise du St. Esperit" on Pine Street in New York City, which is preserved as a relic in the tower room. The Huguenot cemetery, or the "Huguenot Burial Ground", has since been recognised as a historic cemetery that is the final resting place for a wide range of the Huguenot founders, early settlers and prominent citizens dating back more than three centuries.
Some Huguenot immigrants settled in central and eastern Pennsylvania. They assimilated with the predominantly Pennsylvania German settlers of the area.
In 1700 several hundred French Huguenots migrated from England to the colony of Virginia, where the English Crown had promised them land grants in Lower Norfolk County. When they arrived, colonial authorities offered them instead land 20 miles above the falls of the James River, at the abandoned Monacan village known as Manakin Town, now in Goochland County. Some settlers landed in present-day Chesterfield County. On 12 May 1705, the Virginia General Assembly passed an act to naturalise the 148 Huguenots still resident at Manakintown. Of the original 390 settlers in the isolated settlement, many had died; others lived outside town on farms in the English style; and others moved to different areas. Gradually they intermarried with their English neighbours. Through the 18th and 19th centuries, descendants of the French migrated west into the Piedmont, and across the Appalachian Mountains into the West of what became Kentucky, Tennessee, Missouri, and other states. In the Manakintown area, the Huguenot Memorial Bridge across the James River and Huguenot Road were named in their honour, as were many local features, including several schools, including Huguenot High School.
In the early years, many Huguenots also settled in the area of present-day Charleston, South Carolina. In 1685, Rev. Elie Prioleau from the town of Pons in France, was among the first to settle there. He became pastor of the first Huguenot church in North America in that city. After the Revocation of the Edict of Nantes in 1685, several Huguenots including Edmund Bohun of Suffolk, England, Jean Postell of Dieppe France, Alexander Pepin, Antoine Poitevin of Orsement France, and Jacques de Bordeaux of Grenoble, immigrated to the Charleston Orange district. They were very successful at marriage and property speculation. After petitioning the British Crown in 1697 for the right to own land in the Baronies, they prospered as slave owners on the Cooper, Ashepoo, Ashley and Santee River plantations they purchased from the British Landgrave Edmund Bellinger. Some of their descendants moved into the Deep South and Texas, where they developed new plantations.
The French Huguenot Church of Charleston, which remains independent, is the oldest continuously active Huguenot congregation in the United States. L'Eglise du Saint-Esprit in New York, founded in 1628, is older, but it left the French Reformed movement in 1804 to become part of the Episcopal Church.
Most of the Huguenot congregations (or individuals) in North America eventually affiliated with other Protestant denominations with more numerous members. The Huguenots adapted quickly and often married outside their immediate French communities, which led to their assimilation. Their descendants in many families continued to use French first names and surnames for their children well into the nineteenth century. Assimilated, the French made numerous contributions to United States economic life, especially as merchants and artisans in the late Colonial and early Federal periods. For example, E.I. du Pont, a former student of Lavoisier, established the Eleutherian gunpowder mills. Howard Hughes, famed investor, pilot, film director, and philanthropist, was also of Huguenot descent and descendant from Rev. John Gano.
Paul Revere was descended from Huguenot refugees, as was Henry Laurens, who signed the Articles of Confederation for South Carolina; Jack Jouett, who made the ride from Cuckoo Tavern to warn Thomas Jefferson and others that Tarleton and his men were on their way to arrest him for crimes against the king; Reverend John Gano was a Revolutionary War chaplain and spiritual advisor to George Washington; Francis Marion, and a number of other leaders of the American Revolution and later statesmen. The last active Huguenot congregation in North America worships in Charleston, South Carolina, at a church that dates to 1844. The Huguenot Society of America maintains the Manakin Episcopal Church in Virginia as a historic shrine with occasional services. The Society has chapters in numerous states, with the one in Texas being the largest.
The Huguenots originally spoke French on their arrival in the American colonies, but after two or three generations, they had switched to English. They did not promote French language schools or publications and "lost" their historic identity. . In upstate New York they merged with the Dutch Reformed community and switched first to Dutch and then in the early 19th century to English. In colonial New York city they switched from French to English or Dutch by 1730.
Some Huguenots fought in the Low Countries alongside the Dutch against Spain during the first years of the Dutch Revolt (1568–1609). The Dutch Republic rapidly became a destination for Huguenot exiles. Early ties were already visible in the "Apologie" of William the Silent, condemning the Spanish Inquisition, which was written by his court minister, the Huguenot Pierre L'Oyseleur, lord of Villiers. Louise de Coligny, daughter of the murdered Huguenot leader Gaspard de Coligny, married William the Silent, leader of the Dutch (Calvinist) revolt against Spanish (Catholic) rule. As both spoke French in daily life, their court church in the Prinsenhof in Delft held services in French. The practice has continued to the present day. The Prinsenhof is one of the 14 active Walloon churches of the Dutch Reformed Church (now of the Protestant Church in the Netherlands). The ties between Huguenots and the Dutch Republic's military and political leadership, the House of Orange-Nassau, which existed since the early days of the Dutch Revolt, helped support the many early settlements of Huguenots in the Dutch Republic's colonies. They settled at the Cape of Good Hope in South Africa and New Netherland in North America.
Stadtholder William III of Orange, who later became King of England, emerged as the strongest opponent of king Louis XIV after the French attacked the Dutch Republic in 1672. William formed the League of Augsburg as a coalition to oppose Louis and the French state. Consequently, many Huguenots considered the wealthy and Calvinist-controlled Dutch Republic, which also happened to lead the opposition to Louis XIV, as the most attractive country for exile after the revocation of the Edict of Nantes. They also found many French-speaking Calvinist churches there (which were called the "Walloon churches").
After the revocation of the Edict of Nantes, the Dutch Republic received the largest group of Huguenot refugees, an estimated total of 75,000 to 100,000 people. Amongst them were 200 pastors. Many came from the region of the Cévennes, for instance, the village of Fraissinet-de-Lozère. This was a huge influx as the entire population of the Dutch Republic amounted to ca. 2 million at that time. Around 1700, it is estimated that nearly 25% of the Amsterdam population was Huguenot. In 1705, Amsterdam and the area of West Frisia were the first areas to provide full citizens rights to Huguenot immigrants, followed by the whole Dutch Republic in 1715. Huguenots intermarried with Dutch from the outset.
One of the most prominent Huguenot refugees in the Netherlands was Pierre Bayle. He started teaching in Rotterdam, where he finished writing and publishing his multi-volume masterpiece, Historical and Critical Dictionary. It became one of the 100 foundational texts of the US Library of Congress. Some Huguenot descendants in the Netherlands may be noted by French family names, although they typically use Dutch given names. Due to the Huguenots' early ties with the leadership of the Dutch Revolt and their own participation, some of the Dutch patriciate are of part-Huguenot descent. Some Huguenot families have kept alive various traditions, such as the celebration and feast of their patron Saint Nicolas, similar to the Dutch Sint Nicolaas (Sinterklaas) feast.
A number of French Huguenots settled in Wales, in the upper Rhymney valley of the current Caerphilly County Borough. The community they created there is still known as Fleur de Lys (the symbol of France), an unusual French village name in the heart of the valleys of Wales. Nearby villages are Hengoed, and Ystrad Mynach. Apart from the French village name and that of the local rugby team, Fleur De Lys RFC, little remains of the French heritage.
Both before and after the 1708 passage of the Foreign Protestants Naturalization Act, an estimated 50,000 Protestant Walloons and French Huguenots fled to England, with many moving on to Ireland and elsewhere. In relative terms, this was one of the largest waves of immigration ever of a single ethnic community to Britain. Andrew Lortie (born André Lortie), a leading Huguenot theologian and writer who led the exiled community in London, became known for articulating their criticism of the Pope and the doctrine of transubstantiation during Mass.
Of the refugees who arrived on the Kent coast, many gravitated towards Canterbury, then the county's Calvinist hub. Many Walloon and Huguenot families were granted asylum there. Edward VI granted them the whole of the western crypt of Canterbury Cathedral for worship. In 1825, this privilege was reduced to the south aisle and in 1895 to the former chantry chapel of the Black Prince. Services are still held there in French according to the Reformed tradition every Sunday at 3 pm.
Other evidence of the Walloons and Huguenots in Canterbury includes a block of houses in Turnagain Lane, where weavers' windows survive on the top floor, as many Huguenots worked as weavers. The Weavers, a half-timbered house by the river, was the site of a weaving school from the late 16th century to about 1830. (It has been adapted as a restaurant—see illustration above. The house derives its name from a weaving school which was moved there in the last years of the 19th century, reviving an earlier use.) Other refugees practised the variety of occupations necessary to sustain the community as distinct from the indigenous population. Such economic separation was the condition of the refugees' initial acceptance in the city. They also settled elsewhere in Kent, particularly Sandwich, Faversham and Maidstone—towns in which there used to be refugee churches.
The French Protestant Church of London was established by Royal Charter in 1550. It is now located at Soho Square. Huguenot refugees flocked to Shoreditch, London. They established a major weaving industry in and around Spitalfields (see Petticoat Lane and the Tenterground) in East London. In Wandsworth, their gardening skills benefited the Battersea market gardens. The flight of Huguenot refugees from Tours, France drew off most of the workers of its great silk mills which they had built. Some of these immigrants moved to Norwich, which had accommodated an earlier settlement of Walloon weavers. The French added to the existing immigrant population, then comprising about a third of the population of the city.
Some Huguenots settled in Bedfordshire, one of the main centres of the British lace industry at the time. Although 19th-century sources have asserted that some of these refugees were lacemakers and contributed to the East Midlands lace industry, this is contentious. The only reference to immigrant lacemakers in this period is of twenty-five widows who settled in Dover, and there is no contemporary documentation to support there being Huguenot lacemakers in Bedfordshire. The implication that the style of lace known as 'Bucks Point' demonstrates a Huguenot influence, being a "combination of Mechlin patterns on Lille ground", is fallacious: what is now known as Mechlin lace did not develop until the first half of the eighteenth century and lace with Mechlin patterns and Lille ground did not appear until the end of the 18th century, when it was widely copied throughout Europe.
Many Huguenots from the Lorraine region also eventually settled in the area around Stourbridge in Worcestershire where they found the raw materials and fuel to continue their glassmaking tradition. Anglicised names such as Tyzack, Henzey and Tittery are regularly found amongst the early glassmakers, and the region went on to become one of the most important glass regions in the country.
Following the French crown's revocation of the Edict of Nantes, many Huguenots settled in Ireland in the late 17th and early 18th centuries, encouraged by an act of parliament for Protestants' settling in Ireland. Huguenot regiments fought for William of Orange in the Williamite war in Ireland, for which they were rewarded with land grants and titles, many settling in Dublin. Significant Huguenot settlements were in Dublin, Cork, Portarlington, Lisburn, Waterford and Youghal. Smaller settlements, which included Killeshandra in County Cavan, contributed to the expansion of flax cultivation and the growth of the Irish linen industry.
For over 150 years, Huguenots were allowed to hold their services in Lady Chapel in St. Patrick's Cathedral. A Huguenot cemetery is located in the centre of Dublin, off St. Stephen's Green. Prior to its establishment, Huguenots used the Cabbage Garden near the Cathedral. Another Huguenot Cemetery is located off French Church street in Cork.
A number of Huguenots served as mayors in Dublin, Cork, Youghal and Waterford in the 17th and 18th centuries. Numerous signs of Huguenot presence can still be seen with names still in use, and with areas of the main towns and cities named after the people who settled there. Examples include the Huguenot District and French Church Street in Cork City; and D'Olier Street in Dublin, named after a High Sheriff and one of the founders of the Bank of Ireland. A French church in Portarlington dates back to 1696, and was built to serve the significant new Huguenot community in the town. At the time, they constituted the majority of the townspeople.
Around 1685, Huguenot refugees found a safe haven in the Lutheran and Reformed states in Germany and Scandinavia. Nearly 50,000 Huguenots established themselves in Germany, 20,000 of whom were welcomed in Brandenburg-Prussia, where they were granted special privileges (Edict of Potsdam) and churches in which to worship (such as the Church of St. Peter and St. Paul, Angermünde and the French Cathedral, Berlin) by Frederick William, Elector of Brandenburg and Duke of Prussia. The Huguenots furnished two new regiments of his army: the Altpreußische Infantry Regiments No. 13 (Regiment on foot Varenne) and 15 (Regiment on foot Wylich). Another 4,000 Huguenots settled in the German territories of Baden, Franconia (Principality of Bayreuth, Principality of Ansbach), Landgraviate of Hesse-Kassel, Duchy of Württemberg, in the Wetterau Association of Imperial Counts, in the Palatinate and Palatinate-Zweibrücken, in the Rhine-Main-Area (Frankfurt), in modern-day Saarland; and 1,500 found refuge in Hamburg, Bremen and Lower Saxony. Three hundred refugees were granted asylum at the court of George William, Duke of Brunswick-Lüneburg in Celle.
In Berlin, the Huguenots created two new neighbourhoods: Dorotheenstadt and Friedrichstadt. By 1700, one-fifth of the city's population was French speaking. The Berlin Huguenots preserved the French language in their church services for nearly a century. They ultimately decided to switch to German in protest against the occupation of Prussia by Napoleon in 1806–07. Many of their descendants rose to positions of prominence. Several congregations were founded throughout Germany and Scandinavia, such as those of Fredericia (Denmark), Berlin, Stockholm, Hamburg, Frankfurt, Helsinki, and Emden.
Prince Louis de Condé, along with his sons Daniel and Osias, arranged with Count Ludwig von Nassau-Saarbrücken to establish a Huguenot community in present-day Saarland in 1604. The Count supported mercantilism and welcomed technically skilled immigrants into his lands, regardless of their religion. The Condés established a thriving glass-making works, which provided wealth to the principality for many years. Other founding families created enterprises based on textiles and such traditional Huguenot occupations in France. The community and its congregation remain active to this day, with descendants of many of the founding families still living in the region. Some members of this community emigrated to the United States in the 1890s.
In Bad Karlshafen, Hessen, Germany is the Huguenot Museum and Huguenot archive. The collection includes family histories, a library, and a picture archive.
The exodus of Huguenots from France created a brain drain, as many Huguenots had occupied important places in society. The kingdom did not fully recover for years. The French crown's refusal to allow non-Catholics to settle in New France may help to explain that colony's low population compared to that of the neighbouring British colonies, which opened settlement to religious dissenters. By the time of the French and Indian War (the North American front of the Seven Years' War), a sizeable population of Huguenot descent lived in the British colonies, and many participated in the British defeat of New France in 1759–60.
Frederick William, Elector of Brandenburg, invited Huguenots to settle in his realms, and a number of their descendants rose to positions of prominence in Prussia. Several prominent German military, cultural, and political figures were ethnic Huguenot, including poet Theodor Fontane, General Hermann von François, the hero of the First World War Battle of Tannenberg, Luftwaffe General and fighter ace Adolf Galland, Luftwaffe flying ace Hans-Joachim Marseille, and famed U-boat captain Lothar von Arnauld de la Perière. The last Prime Minister of the (East) German Democratic Republic, Lothar de Maizière, is also a descendant of a Huguenot family, as is the German Federal Minister of the Interior, Thomas de Maizière.
The persecution and flight of the Huguenots greatly damaged the reputation of Louis XIV abroad, particularly in England. The two kingdoms, which had enjoyed peaceful relations prior to 1685, became bitter enemies and fought against each other in a series of wars (called the "Second Hundred Years' War" by some historians) from 1689 onward.
In October 1985, to commemorate the tricentenary of the Revocation of the Edict of Nantes, President François Mitterrand of France announced a formal apology to the descendants of Huguenots around the world. At the same time, the government released a special postage stamp in their honour reading "France is the home of the Huguenots" (Accueil des Huguenots).
Huguenot legacy persists both in France and abroad.
Several French Protestant churches are descended from or tied to the Huguenots, including:
A nest of refugee lace-makers, "who came out of France by reason of the late 'troubles' yet continuing," were congregated at Dover (1621–22). A list of about twenty-five "widows being makers of Bone lace is given..."
There is a tradition that the art of bobbin lace was brought to England by the Flemish emigrants who, fleeing from the tyranny of the Duke of Alba, went to settle in England. This tradition is entirely false for the lace industry did not exist in Flanders when the Duke of Alba went there.
Until the late 18th century, the lace made at Lille was indistinguishable from the other copies of Michelin and Valencienne, but, at that time, it appears to have adopted—along with a number of other centres—the simple twist-net ground of the plainer blonde and thread laces.
The Battle of Jarnac on 13 March 1569 was an encounter during the French Wars of Religion between the Catholic forces of Marshal Gaspard de Saulx, sieur de Tavannes, and the Huguenots, near the nadir of their fortunes, financed by Reinhold von Krockow (who was wounded in the battle) and led by Louis I de Bourbon, prince de Condé, who was killed after his surrender and his body paraded on an ass in Jarnac, to Catholic jeers. The forces met outside Jarnac between the right bank of the Charente River and the high road between Angoulême and Cognac.
Marshal Gaspard de Tavannes, superior in cavalry, crossed the Charente by the bridge at Châteauneuf and was successful in defeating the Huguenots due to his execution of surprise attacks, coming unexpectedly from the south. The Huguenots made a last stand at Triac and were ultimately defeated, with both their leaders captured in the fray and murdered in the aftermath. Under the leadership of Gaspard de Coligny, however, a significant portion of the Huguenot army managed to escape.
Minor participants on the Huguenot side were the English volunteer Walter Raleigh and Louis of Nassau.Camisard
Camisards were Huguenots (French Protestants) of the rugged and isolated Cévennes region, and the Vaunage in southern France. They raised an insurrection against the persecutions which followed the Revocation of the Edict of Nantes in 1685, which had made Protestantism illegal. The Camisards operated throughout the mainly Protestant Cévennes region which in the eighteenth century also included the Vaunage and the parts of the Camargue around Aigues Mortes. The revolt by the Camisards broke out in 1702, with the worst of the fighting continuing until 1704, then scattered fighting until 1710 and a final peace by 1715. The Edict of Tolerance was not finally signed until 1787.Charles IX of France
Charles IX (27 June 1550 – 30 May 1574) was King of France from 1560 until his death from tuberculosis. He ascended the throne of France upon the death of his brother Francis II. Charles was the twelfth king from the House of Valois, the fifth from the Valois-Orléans branch, and the fourth from the Valois-Orléans-Angoulême branch.
After decades of tension, war broke out between Protestants and Catholics after the massacre of Vassy in 1562. In 1572, after several unsuccessful peace attempts, Charles ordered the marriage of his sister Margaret of Valois to Henry of Navarre (the future King Henry IV of France), a major Protestant nobleman who was in the line of succession to the French throne, in a last desperate bid to reconcile his people. Facing popular hostility against this policy of appeasement, Charles allowed the massacre of all Huguenot leaders who gathered in Paris for the royal wedding at the instigation of his mother Catherine de' Medici. This event, known as the St. Bartholomew's Day massacre, was a significant blow to the Huguenot movement, though religious civil warfare soon began anew. Charles sought to take advantage of the disarray of the Huguenots by ordering the Siege of La Rochelle, but was unable to take the Protestant stronghold.
Much of his decision making was influenced by his mother Catherine de' Medici, a fervent Roman Catholic who initially sought peace between Catholics and Protestants, but after the St. Bartholomew's Day Massacre supported the persecution of Huguenots.
Charles died of tuberculosis without legitimate male issue in 1574 and was succeeded by his brother Henry III.Edict of Beaulieu
The Edict of Beaulieu (also known at the time as the Peace of Monsieur) was promulgated from Beaulieu-lès-Loches on 6 May 1576 by Henry III of France, who was pressured by Alençon's support of the Protestant army besieging Paris that spring.
The Edict, which was negotiated by the king's brother, Monsieur— François, duc d'Alençon, who was now made duc d'Anjou— gave Huguenots the right of public worship for their religion, thenceforth officially called the religion prétendue réformée ("supposed reformed religion"), throughout France, except at Paris and at Court. In eight parlements there were also to be established chambers, called the mi-partis because they were composed of equal numbers of Catholics and Huguenots; eight places de sûreté were to be given to the Huguenots; there was to be a disclaimer of the Massacre of St. Bartholomew, and the families which had suffered from it were to be reinstated. These large concessions to the Huguenots and the approbation given to their political organization led to the formation of the Catholic League, which was organized by Catholics anxious to defend their religion.
The King held a lit de justice in the Parlement of Paris on 14 May to subvent pending opposition in the strongly Catholic parlement and to ensure that the Edict was duly inscribed. In December 1576, however, the States-General of Blois declared itself against the Edict of Beaulieu. Thereupon the Protestants took up arms under the leadership of Henry of Navarre, who, escaping from the Court, had returned to the Calvinism which he had abjured at the time of the Massacre of St. Bartholomew. The advantage was on the Catholic side, thanks to some successes achieved by the duc d'Anjou. In September 1577, the Treaty of Bergerac, confirmed by the Edict of Poitiers, left the Huguenots the free exercise of their religion only in the suburbs of one town in each bailiwick (bailliage), and in those places where it had been practiced before the outbreak of hostilities and which they occupied at the current date.Edict of Fontainebleau
The Edict of Fontainebleau (22 October 1685) was an edict issued by Louis XIV of France, also known as the Revocation of the Edict of Nantes. The Edict of Nantes (1598) had granted the Huguenots the right to practice their religion without persecution from the state. Though Protestants had lost their independence in places of refuge under Richelieu on account of their supposed insubordination, they continued to live in comparative security and political contentment. From the outset, religious toleration in France had been a royal, rather than a popular policy. The lack of universal adherence to his religion did not sit well with Louis XIV's vision of perfected autocracy: "Bending all else to his will, Louis XIV resented the presence of heretics among his subjects."Edict of Nantes
The Edict of Nantes (French: édit de Nantes), signed in April 1598 by King Henry IV of France, granted the Calvinist Protestants of France (also known as Huguenots) substantial rights in the nation, which was still considered essentially Catholic at the time. In the edict, Henry aimed primarily to promote civil unity. The edict separated civil from religious unity, treated some Protestants for the first time as more than mere schismatics and heretics, and opened a path for secularism and tolerance. In offering general freedom of conscience to individuals, the edict offered many specific concessions to the Protestants, such as amnesty and the reinstatement of their civil rights, including the right to work in any field or for the state and to bring grievances directly to the king. It marked the end of the religious wars that had afflicted France during the second half of the 16th century.
The Edict of St. Germain, promulgated 36 years before by Catherine de Médici, had granted limited tolerance to Huguenots but was overtaken by events, as it was not formally registered until after the Massacre of Vassy on 1 March 1562, which triggered the first of the French Wars of Religion.
The later Edict of Fontainebleau, which revoked the Edict of Nantes in October 1685, was promulgated by Louis XIV, the grandson of Henry IV. It drove an exodus of Protestants and increased the hostility of Protestant nations bordering France.French Protestant Church of London
The French Protestant Church of London (Église protestante française de Londres) is a Reformed / Presbyterian church that caters to the French-speaking community of London since 1550. It is the last remaining Huguenot church of London. Its current temple in Soho Square is a Grade II* listed building designed by Aston Webb and erected in 1891–93.French Wars of Religion
The French Wars of Religion were a prolonged period of war and popular unrest between Roman Catholics and Huguenots (Reformed/Calvinist Protestants) in the Kingdom of France between 1562 and 1598. It is estimated that three million people perished in this period from violence, famine, or disease in what is considered the second deadliest religious war in European history (surpassed only by the Thirty Years' War, which took eight million lives).Much of the conflict took place during the long regency of Queen Catherine de' Medici, widow of Henry II of France, for her minor sons. It also involved a dynastic power struggle between powerful noble families in the line for succession to the French throne: the wealthy, ambitious, and fervently Roman Catholic ducal House of Guise (a cadet branch of the House of Lorraine, who claimed descent from Charlemagne) and their ally Anne de Montmorency, Constable of France (i.e., commander in chief of the French armed forces) versus the less wealthy House of Condé (a branch of the House of Bourbon), princes of the blood in the line of succession to the throne who were sympathetic to Calvinism. Foreign allies provided financing and other assistance to both sides, with Habsburg Spain and the Duchy of Savoy supporting the Guises, and England supporting the Protestant side led by the Condés and by the Protestant Jeanne d'Albret, wife of Antoine de Bourbon, King of Navarre, and her son, Henry of Navarre.
Moderates, primarily associated with the French Valois monarchy and its advisers, tried to balance the situation and avoid open bloodshed. This group (pejoratively known as Politiques) put their hopes in the ability of a strong centralized government to maintain order and harmony. In contrast to the previous hardline policies of Henri II and his father Francis I, they began introducing gradual concessions to Huguenots. A most notable moderate, at least initially, was the queen mother, Catherine de' Medici. Catherine, however, later hardened her stance and, at the time of the St. Bartholomew's Day massacre in 1572, sided with the Guises. This pivotal historical event involved a complete breakdown of state control resulting in series of riots and massacres in which Catholic mobs killed between 5,000 and 30,000 Protestants over a period of weeks throughout the entire kingdom.
At the conclusion of the conflict in 1598, the Protestant Henry of Navarre, heir to the French throne, converted to Catholicism and was crowned Henry IV of France. He issued the Edict of Nantes, which granted Huguenots substantial rights and freedoms though this did not end Catholic hostility towards them or towards him, personally. The wars of religion threatened the authority of the monarchy, already fragile under the rule of Catherine's three sons and the last Valois kings: Francis II, Charles IX, and Henry III. This changed under the reign of their Bourbon successor Henry IV. The edict of Nantes was revoked later in 1685 with the Edict of Fontainebleau by Louis XIV of France. Henry IV's wise governance and selection of able administrators did leave a legacy of a strong centralized government, stability, and economic prosperity that has gained him the reputation as France's best and most beloved monarch, earning him the designation "Good King Henry".Gabriel Minvielle
Gabriel Minvielle was a prominent Huguenot who settled in New York after emigrating from France in 1673. He engaged in foreign trade, especially with the West Indies, and prospered as a merchant and trader and also politically, serving as the 15th Mayor of New York City from 1684 until 1685. Minvielle was later honored several times by appointment as a member of the Governor's Council.
Minvielle was integral in the creation of the Huguenot settlement of New Rochelle, New York in 1688.Huguenot-Walloon half dollar
The Huguenot-Walloon half dollar or Huguenot-Walloon Tercentenary half dollar is a commemorative coin issued by the United States Bureau of the Mint in 1924. It marks the 300th anniversary of the voyage of the Nieuw Nederlandt which landed in the New York area in 1624. Many of the passengers were Huguenots from France or Walloons from what is now Belgium; they became early settlers of New York State and the surrounding area.
A commission run by the Federal Council of Churches in America sought issuance of a half dollar to mark the anniversary, and the bill passed through Congress without opposition in 1923 and was signed by President Warren G. Harding. Sketches were prepared by commission chairman Reverend John Baer Stoudt and converted to plaster models by the Mint's aging chief engraver, George T. Morgan. The models were initially rejected by the Commission of Fine Arts, which required revisions under the supervision of Buffalo nickel designer James Earle Fraser.
Of the 300,000 coins authorized by Congress, fewer than half were actually struck, and of these, 55,000 were returned to the Mint and released into circulation. The coin excited some controversy because of its sponsorship by a religious group. The choice of William the Silent and Gaspard de Coligny to appear on the obverse was also questioned as the men are considered martyrs by the Huguenots and died decades before the voyage of the Nieuw Nederlandt. The coins are currently valued in the hundreds of dollars, depending on condition.Huguenots in South Africa
A large number of people of European heritage in South Africa are descended from Huguenots. Most of these originally settled in the Cape Colony, but were absorbed into the Afrikaner and Afrikaans-speaking population, because they had religious similarities to the Dutch colonists.
Even before the large-scale arrival of the Huguenots at the Cape of Good Hope in the 17th century, a small number of individual Huguenot refugees settled there. They included Francois Villion, later known as Viljoen, and the du Toit brothers. In fact, the first Huguenot to arrive at the Cape of Good Hope was Maria de la Quellerie, the wife of governor Jan van Riebeeck, who started the settlement at the Cape of Good Hope in 1652 on behalf of the Dutch East India Company; however, she and her husband left for Batavia after ten years.
After a commissioner was sent out from the Cape Colony in 1685 to attract more settlers, a more dedicated group of immigrants began to arrive. A larger number of French refugees began to arrive in the Cape after leaving their country as a result of the Edict of Fontainebleau (1685), which revoked the Edict of Nantes (1598) that had granted religious toleration to Protestants.
On 31 December 1687 a group of Huguenots set sail from France as the first of the large scale emigration of Huguenots to the Cape of Good Hope, which took place during 1688 and 1689. In total some 180 Huguenots from France, and 18 Walloons from the present-day Belgium, eventually settled at the Cape of Good Hope. A notable example of this is the emigration of Huguenots from La Motte d'Aigues in Provence, France. After this large scale emigration, individual Huguenot immigrant families arrived at the Cape of Good Hope as late as the first quarter of the 18th century, and the state-subsidised emigration of Huguenots was stopped in 1706.
This small body of immigrants had a marked influence on the character of the Dutch settlers. They were purposely spread out and given farms amongst the Dutch farmers. Owing to the policy instituted in 1701 of the Dutch East India Company which dictated that schools should teach exclusively in Dutch, that all official correspondence had to be done in Dutch, and strict laws of assembly, the Huguenots ceased by the middle of the 18th century to maintain a distinct identity, and the knowledge of French diminished and eventually disappeared as a home language. This assimilation into the colonial population was also due to the fact that many Huguenot descendants married individuals from the Dutch population.Kurt Ballou
Kurt Ballou (born February 1, 1974) is an American musician and producer based in Massachusetts, best known as the guitarist for metalcore band Converge and for his prolific recording and production work at his own GodCity Studio.Les Huguenots
Les Huguenots (French pronunciation: [le ˈyg(ə)no]) is a French opera by Giacomo Meyerbeer, one of the most popular and spectacular examples of the style of grand opera. In five acts, to a libretto by Eugène Scribe and Émile Deschamps, it premiered in Paris in 1836.Louis, Prince of Condé (1530–1569)
Louis de Bourbon or Louis I, Prince of Condé (7 May 1530 – 13 March 1569) was a prominent Huguenot leader and general, the founder of the House of Condé, a cadet branch of the House of Bourbon.St. Bartholomew's Day massacre
The St. Bartholomew's Day massacre (French: Massacre de la Saint-Barthélemy) in 1572 was a targeted group of assassinations and a wave of Catholic mob violence, directed against the Huguenots (French Calvinist Protestants) during the French Wars of Religion. Traditionally believed to have been instigated by Queen Catherine de' Medici, the mother of King Charles IX, the massacre took place a few days after the wedding day (18 August) of the king's sister Margaret to the Protestant Henry III of Navarre (the future Henry IV of France). Many of the most wealthy and prominent Huguenots had gathered in largely Catholic Paris to attend the wedding.
The massacre began in the night of 23–24 August 1572 (the eve of the feast of Bartholomew the Apostle), two days after the attempted assassination of Admiral Gaspard de Coligny, the military and political leader of the Huguenots. The king ordered the killing of a group of Huguenot leaders, including Coligny, and the slaughter spread throughout Paris. Lasting several weeks, the massacre expanded outward to other urban centres and the countryside. Modern estimates for the number of dead across France vary widely, from 5,000 to 30,000.
The massacre also marked a turning point in the French Wars of Religion. The Huguenot political movement was crippled by the loss of many of its prominent aristocratic leaders, as well as many re-conversions by the rank and file. Those who remained were increasingly radicalized. Though by no means unique, it "was the worst of the century's religious massacres." Throughout Europe, it "printed on Protestant minds the indelible conviction that Catholicism was a bloody and treacherous religion."Treaty of Hampton Court (1562)
The Treaty of Hampton Court (also known as the Treaty of Richmond) was signed on 22 September 1562 between Queen Elizabeth and Huguenot leader Louis I de Bourbon, prince de Condé. The treaty was concluded by François de Beauvais, Seigneur de Briquemault. Based on the terms of the accord, 3000 English troops were summoned to occupy Le Havre and Dieppe. Moreover, Queen Elizabeth promised to provide economic aid to the Huguenots. Once peace was restored in France, Elizabeth refused to withdraw her troops, stating that she had taken Le Havre not for religious reasons but to indemnify her for the loss of Calais, which was rightfully hers. The regent of France, Catherine de' Medici sent both Catholic and Huguenot troops against Le Havre, which surrendered on 28 July 1563. Feeling betrayed by the Huguenots, Elizabeth never trusted them again.Treaty of Montpellier
The Treaty of Montpellier (or the Peace of Montpellier) was signed in Montpellier on 18 October 1622 between King Louis XIII of France and Duke Henry II of Rohan. The treaty followed the Siege of Montpellier and ended hostilities between French royalists and the Huguenots. Moreover, it confirmed the tenets of the Edict of Nantes, pardoned Henry II, and allowed the Huguenots to maintain their numerous forts and garrisons.United Protestant Church of France
The United Protestant Church of France (French: Église protestante unie de France) is the main and largest Protestant church in France, created in 2013 through the unification of the Reformed Church of France and the Evangelical Lutheran Church of France.
It has 400,000 members and its orientation is both Calvinist and Lutheran, mainly in that it incorporates both kinds of parishes throughout the country. Ordination of women and blessings of same-sex marriages are allowed.Émigré
An émigré is a person who has emigrated, often with a connotation of political or social self-exile. The word is the past participle of the French émigrer, "to emigrate".