lest they might
be putting themselves in the power of their most determined enemies. The
Queen of Navarre wrote to Charles urging him to use his own native good
sense, and assuring him that she feared "marvellously" that these
well-known mischief-makers would lure him into "a patched-up-peace"--_une
paix fourree_--like the preceding pacifications. The object they had in
view was, indeed, the ruin of the Huguenots; but the first disaster, she
warned him, would fall on the monarch and his royal estate.[784] Cardinal
Chatillon, when sounded by the French ambassador in England, expressed his
eagerness for peace. On selfish grounds alone he would be glad to exchange
poverty in England for his revenues of one hundred and twenty thousand a
year in France. But he had his fears. "Remembering that the king, the
queen, and monsieur (the Duke of Anjou), to confirm the last peace, did
him the honor to give him their word, placing their own hands in his, and
that those who induced them to break it were those very persons with whom
he and his associates now had to conclude the proposed peace," he said,
"his hair stood upon end with fear." All that the Protestants wanted was
security. They would be glad to transfer the war elsewhere--a thing his
brother the admiral had always desired; and, if admitted to the king's
favor, they would render his Majesty the most notable service that had
been done to the crown for two hundred years.[785]

[Sidenote: Royal Edict of pacification, St. Germain, August 8, 1570.]

The terms of the long-desired peace were at last decided upon by the
commissioners, among whom Teligny and Beauvoir la Nocle were most
prominent on the Protestant side, while Biron and De Mesmes represented
the court. On the eighth of August, 1570, they were officially promulgated
in a royal edict signed at St. Germain-en-Laye.

There were in this document the usual stipulations respecting amnesty,
the prohibition of insults and recriminations, and kindred topics. The
liberty of religious profession was guaranteed. Respecting worship
according to the Protestant rites, the provision was of the following
character. All nobles entitled to "high jurisdiction"[786] were permitted
to designate one place belonging to them, where they could have religious
services for themselves, their families, their subjects, and all who might
choose to attend, so long as either they or their families were present.
This privilege, in the case of other nob