II. The Clergy

     Assemblies of the clergy.—They serve only ecclesiastical
     interests.—The clergy exempted from taxation.—Solicitation
     of its agents.—Its zeal against the Protestants.

Let us observe the most vigorous and the best-rooted of these bodies, the assembly of the clergy. It meets every five years, and, during the interval, two agents, selected by it, watch over the interests of the order. Convoked by the government, subject to its guidance, retained or dismissed when necessary, always in its hands, used by it for political ends, it nevertheless continues to be a refuge for the clergy, which it represents. But it is an asylum solely for that body, and, in the series of transactions by which it defends itself against fiscal demands, it eases its own shoulders of the load only to make it heavier on the shoulders of others. We have seen how its diplomacy saved clerical immunities, how it bought off the body from the poll-tax and the vingtièmes, how it converted its portion of taxation into a "free gift," how this gift is annually applied to refunding the capital which it has borrowed to obtain this exemption, by which delicate art it succeeds, not only in not contributing to the treasury, but in withdrawing from it every year about 1,500,000 livres, all of which is so much the better for the church but so much the worse for the people. Now run through the file of folios in which from one period of five years to another the reports of its agents follow each other,—so many clever men thus preparing themselves for the highest positions in the church, the abbés de Boisgelin, de Périgord, de Barral, de Montesquiou; at each moment, owing to their solicitations with judges and the council, owing to the authority which the discontent of the powerful order felt to be behind them gives to their complaints, some ecclesiastic matter is decided in an ecclesiastical sense; so feudal right is maintained in favor of a chapter or of a bishop; some public demand is thrown out.1401 In 1781, notwithstanding decision of the Parliament of Rennes, the canons of St. Malo are sustained in their monopoly of the district baking oven. This is to the detriment of the bakers who prefer to bake at their own domiciles as well as of the inhabitants who would have to pay less for bread made by the bakers. In 1773, Guénin, a schoolmaster, discharged by the bishop of Langres, and supported in vain by inhabitants, is compelled to hand his place over to a successor appointed by the bishop. In 1770, Rastel, a Protestant, having opened a public school at Saint-Affrique, is prosecuted at the demand of the bishop and of clerical agents; his school is closed and he is imprisoned. When an organized body keeps purse strings in its own hands it secures many favors; these are the equivalent for the money it grants. The commanding tone of the king and the submissive air of the clergy effect no fun mental change; with both of them it is a bargain,1402 giving and taking on both sides, this or that law against the Protestants going for one or two millions added to the free gift. In this way the revocation of the Edict of Nantes is gradually brought about, article by article, one turn of the rack after another turn, each fresh persecution purchased by a fresh largess, the clergy helping the State on condition that the State becomes an executioner. Throughout the eighteenth century the church sees that this operation continues.1403 In 1717, an assemblage of seventy-four persons having been surprised at Andure the men are sent to the galleys and the women are imprisoned. In 1724, an edict declares that all who are present at any meeting, or who shall have any intercourse, direct or indirect, with preachers, shall be condemned to the confiscation of their property, the women to have their heads shaved and be shut up for life, and the men to sent to the galleys for life. In 1745 and 1746, in Dauphiny, 277 Protestants are condemned to the galleys, and numbers of women are whipped. Between 1744 and 1752, in the east and in the south, six hundred Protestants are imprisoned and eight hundred condemned to various penalties. In 1774, the two children of Roux, a Calvinist of Nimes, are carried off. Up to nearly the beginning of the Revolution, in Languedoc, ministers are hung, while dragoons are dispatched against congregations assembled to worship God in deserted places. The mother of M. Guizot here received shots in the skirts of her dress. This is owing to the fact that, in Languedoc, through the provincial States-Assembly "the bishops control temporal affairs more than elsewhere, their disposition being always to dragoon and make converts at the point of the bayonet." In 1775, at the coronation of the king, archbishop Loménie of Brienne, a well-known unbeliever, addresses the young king: "You will disapprove of the culpable systems of toleration... Complete the work undertaken by Louis the Great. To you is reserved the privilege of giving the final blow to Calvinism in your kingdom." In 1780, the assembly of the clergy declares "that the altar and the throne would equally be in danger if heresy were allowed to throw off its shackles." Even in 1789, the clergy in its registers, while consenting to the toleration of non-Catholics, finds the edict of 1788 too liberal. They desire that non-Catholics should be excluded from judicial offices, that they should never be allowed to worship in public, and that mixed marriages should be forbidden. And much more than this; they demand preliminary censure of all works sold by the bookshops, an ecclesiastical committee to act as informers, and ignominious punishment to be awarded to the authors of irreligious books. Lastly they claim for their body the direction of public schools and the oversight of private schools.—There is nothing strange in this intolerance and selfishness. A collective body, as with an individual, thinks of itself first of all and above all. If, now and then, it sacrifices some one of its privileges it is for the purpose of securing the alliance of some other body. In that case, which is that of England, all these privileges, which compound with each other and afford each other mutual support, form, through their combination, the public liberties.—In this case, only one body being represented, its deputies are neither directed nor tempted to make concession to others; the interest of the body is their sole guide; they subordinate the common interest to it and serve it at any cost, even to criminal attacks on the public welfare.