les, was restricted to their
families and their friends, not exceeding ten in number. To the Queen of
Navarre a few places were granted in the fiefs which she held of the
French crown, where service could be celebrated even in her absence. In
addition to these, there was a list of cities, designated by name--two in
each of the twelve principal governments or provinces--in which, or in the
suburbs of which, the reformed services were allowed; and this privilege
was extended to all those places of which the Protestants had possession
on the first of the present month of August. From all other places--from
the royal court and its vicinity to a distance of two leagues, and
especially from Paris and its vicinity to the distance of ten
leagues--Protestant worship was strictly excluded. Provision was made for
Protestant burials, to take place in the presence of not more than ten
persons. The king recognized the Queen of Navarre, the prince her son, and
the late Prince of Conde and his son, as faithful relations and servants;
their followers as loyal subjects; Deux Ponts, Orange, and his brothers,
and Wolrad Mansfeld, as good neighbors and friends. There was to be a
restitution of property, honors, and offices, and a rescission of judicial
sentences. To protect the members of the reformed faith in the courts of
justice, they were to be permitted to challenge four of the judges in the
Parliament of Paris; six--three in each chamber--in those of Rouen, Dijon,
Aix, Rennes, and Grenoble; and four in each chamber of the Parliament of
Bordeaux. They were to be allowed a peremptory appeal from the Parliament
of Toulouse. To defend the Huguenots from popular violence, four cities
were to be intrusted to them for a period of two years--La Rochelle,
Montauban, Cognac, and La Charite--to serve as places of refuge; and the
Princes of Navarre and Conde, with twenty of their followers, were to
pledge their word for the safe restoration of these cities to the king at
the expiration of the designated term.[787]

[Sidenote: Dissatisfaction of the clergy.]

Such were the leading features of the edict of pacification that closed
the third religious war, by far the longest and most sanguinary conflict
that had as yet desolated France. That the terms would be regarded as in
the highest degree offensive by the intolerant party at home and abroad
was to be expected. The Parisian curate, Jehan de la Fosse, only spoke the
common sentiment of the clergy