The Wage of Sin is Orthodoxy: The Confessions of Saint Augustine in Bayle's Dictionnaire

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Reading the Bible in early eighteenth-century Dublin. The Huguenot pastor Henri de Rocheblave (1665-1709)

The almanacs for 1686 provide arresting images of the triumphalism that swept through Catholic France when, on 17 October 1685, Louis XIV signed the edict of Fontainebleau revoking the edict of Nantes, which had granted legal status to Protestants for three generations. According to the almanac makers, who as usual were grinding a political axe, the Revocation was foremost among the achievements of "Louis le Granm la terreur et l'admiration de l'univers" during the previous year. ne of their images transmits a pithy political message about the way the Revocation was perceived, and was meant to be perceived, by the public. the main engraving portrays Louis XIV graciously acknowledging the submission of the Republic of Genoa, whose dogs bows low before the French king. Under Louis's feet, significantly, the central cartouche illustrates the demolition of the temple of Charenton the place of worship for the Reformed community in Paris, which began on Monday 22 October 1685 and continued over the next six days. In art as in life, the systematic demolition of Protestant temples was as much about the submission, even the subjection, of the Huguenots to the king, as it was about their conversion to the king's religion

Book Review: Raymond Hylton. Ireland's Huguenots and Their Refuge, 1662-1745: An Unlikely Haven. Brighton and Portland, OR: Sussex Academic Press, 2005. Pp. xiii, 226. $69.50 (us).

Some traces remain of the immigration of individuals from France to Ireland, probably for reasons of trade and industry, in the late sixteenth and early seven teenth centuries. However, the arrival of French Protestants on a large scale took place in four successive waves: from 1662, after the Restoration; in 1681 and 1685, following the dragonnades in Poitou and the Revocation of the Edict of Nantes, respectively; after 1691 in the wake of the English Revolution of 1688 and the decisive victory of the forces of William III in Ireland over the Jacobite cause; and finally in 1752, as a result of a campaign in the Languedoc to enforce Roman Catholic baptism on those who continued to worship clandestinely as Protestants. Raymond Hylton is concerned with the first three waves, estimating that a total of between 8,000 and 10,000 French Protestants arrived in Ireland between 1662 and 1700 (pp. 81, 204), although other historians are more conservative in their estimates: 5,000, according to Alicia St Leger (Silver, Sails, and Silk: Huguenots in Cork, 1685-1850 [1991], p. 1); between 3,000 and 7,000, according to Charles C. Ludington ('Between Myth and Margin: The Huguenots in Irish History', Historical Research, lxxiii [2000], 4-13); and in reality, probably somewhere between 5,000 and 7,000 overall

Reason and belief: the Bayle-Jacquelot debate

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The Huguenots and the imaginative geography of Ireland: a planned immigration Scheme in the 1680s.

The phenomenon of European migration during the early modern period - whether to overseas locations or across frontiers within Europe - is a complex one. In general, people migrate of their own volition from places of low opportunity or deprivation to areas of higher opportunity, where they hope to find employment or a better life. In the early modern period, however, the reasons why people migrated are less clear. Of course, many thousands migrated to improve their circumstances, usually in the hope of returning to make a permanent home in their place of origin. Yet, according to Nicholas Canny, English migration to transatlantic destinations in the early part of the seventeenth century was 'high-risk subsistence migration', since both the Chesapeake and the West Indies proved lethal for Europeans. The precise reasons why migrants continued to leave home, when such were the prospects before them, remain opaque to historians

The Huguenots and the imaginative geography of Ireland: a planned immigration Scheme in the 1680s.

The phenomenon of European migration during the early modern period - whether to overseas locations or across frontiers within Europe - is a complex one. In general, people migrate of their own volition from places of low opportunity or deprivation to areas of higher opportunity, where they hope to find employment or a better life. In the early modern period, however, the reasons why people migrated are less clear. Of course, many thousands migrated to improve their circumstances, usually in the hope of returning to make a permanent home in their place of origin. Yet, according to Nicholas Canny, English migration to transatlantic destinations in the early part of the seventeenth century was 'high-risk subsistence migration', since both the Chesapeake and the West Indies proved lethal for Europeans. The precise reasons why migrants continued to leave home, when such were the prospects before them, remain opaque to historians

Sanctified by the Word: The Huguenots and Anglican Liturgy

Isaac Dumont de Bostaquet, a gentleman farmer from Normandy turned cavalry officer, 1 was one of the hundreds of Huguenots who enlisted in the expeditionary forces of William 111, 2 landing with him at Torbay in November 1688, and marching from thence on the town of Exeter. In the memoirs of his adventures which he later completed on 3 April 1693, while living in Bray Street, Dublin, Dumont recorded the surprise he felt on witnessing the worship of the Church of England for the first time when he was quartered at Exeter

Republic of Letters

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From the other side of silence: Huguenot life-writing, a dialogic art of narrating the self

The writing of memoirs in seventeenth-century France was an activity that took place on the margins. On the margins of society: those who wrote memoirs usually did so from exile, from prison, because they had fallen from grace into disgrace, or because they had come to a crisis point in their lives. On the margins of history: memoirs and their writers had a conflictual relationship with the official history of their time, which they set out to contradict, correct, or amend with their own story, their own outsider (yet also, insider) point of view. Memoir writing is a literature of testimony, which points to a tension between individual experience and culturally sanctioned narratives. Thus, to write memoirs in the early modem period is to perform an act of inscription that is always political. It is an act of resistance to the tendency of cultures to remember and forget in partisan fashion, which exposes that tendency by inscribing other experiences and voices into the collective memory of the past

Republic of Letters

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