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He had his plan ready: it was to recur to the "salutary constraint" already tried in 1681 by the instrumentality of soldiers to the Dragonade. Colbert was no longer at hand to interpose obstacles to this. Louvois had persuaded the King that in the moral situation of Protestant communities it would be enough "to show them the troops," to compel them to abjure.
"La famille de Barbérie est honorable, Monsieur mais le Grand Monarque fut un pen trop exigeant. Vraiment, la dragonade était mal avisée, pour faire des chrétiens!" "Apoplexies and hurry! you should have sent for the farrier to administer to the sufferer, thou black hound!" "'Em go for a butcher, Masser, to save he skin; for he war' too soon dead." The word dead produced a sudden pause.
The crimes that we have just indicated might, in strictness, be attributed to the passions of subaltern agents; but this mighty outrage against the family and nature must be charged to the Government alone. With the revocation, the dragonade was extended, two places partially excepted, over all France.
He adopted the atrocious scheme of the dragonade, or the billeting of soldiers, over whom there was no restraint, in Huguenot families. In the course of three years, fifty thousand families, industrious and virtuous people, had fled the country. In 1685 the Edict of Nantes, the charter of Protestant rights, was revoked.
The Piedmontese Vaudois had their Edict of Nantes; that is, liberty of worship in the three valleys of St. Martin, La Luzerne, and La Perouse. When the dragonade invaded Dauphiny, the Vaudois about Briancon and Pignerol took refuge in crowds with their brethren in the valleys subject to Piedmont. The French Government was unwilling to suffer them to remain in this asylum.
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