Huguenots

The Huguenots (/ˈhjuːɡənɒts/ HEW-gə-nots, also UK: /-noʊz/ -⁠nohz, French: [yɡ(ə)no]) were a religious
group of French Protestants who held to the Reformed (Calvinist) tradition of Protestantism. The term,
which may be derived from the name of a Swiss political leader, the Genevan burgomaster Besançon
Hugues (1491–1532), was in common use by the mid-16th century. Huguenot was frequently used in
reference to those of the Reformed Church of France from the time of the Protestant Reformation. By
contrast, the Protestant populations of eastern France, in Alsace, Moselle, and Montbéliard, were mainly
Lutherans.

In his Encyclopedia of Protestantism, Hans Hillerbrand wrote that on the eve of the St. Bartholomew's Day
massacre in 1572, the Huguenot community made up as much as 10% of the French population. By 1600,
it had declined to 7–8%, and was reduced further late in the century after the return of persecution under
Louis XIV, who instituted the dragonnades to forcibly convert Protestants, and then finally revoked all
Protestant rights in his Edict of Fontainebleau of 1685.

The Huguenots were concentrated in the southern and western parts of the Kingdom of France. As
Huguenots gained influence and more openly displayed their faith, Catholic hostility grew. A series of
religious conflicts followed, known as the French Wars of Religion, fought intermittently from 1562 to
1598. The Huguenots were led by Jeanne d'Albret; her son, the future Henry IV (who would later convert
to Catholicism in order to become king); and the princes of Condé. The wars ended with the Edict of
Nantes of 1598, which granted the Huguenots substantial religious, political and military autonomy.

Huguenot rebellions in the 1620s resulted in the abolition of their political and military privileges. They
retained the religious provisions of the Edict of Nantes until the rule of Louis XIV, who gradually increased
persecution of Protestantism until he issued the Edict of Fontainebleau (1685). This ended legal recognition
of Protestantism in France and the Huguenots were forced to either convert to Catholicism (possibly as
Nicodemites) or flee as refugees; they were subject to violent dragonnades. Louis XIV claimed that the
French Huguenot population was reduced from about 900,000 or 800,000 adherents to just 1,000 or 1,500.
He exaggerated the decline, but the dragonnades were devastating for the French Protestant community.
The exodus of Huguenots from France created a brain drain, as many of them had occupied important
places in society.[1][2][3]

The remaining Huguenots faced continued persecution under Louis XV. By the time of his death in 1774,
Calvinism had been nearly eliminated from France. Persecution of Protestants officially ended with the
Edict of Versailles, signed by Louis XVI in 1787. Two years later, with the Revolutionary Declaration of
the Rights of Man and of the Citizen of 1789, Protestants gained equal rights as citizens.[4]

Etymology
A term used originally in derision, Huguenot has unclear origins. Various hypotheses have been promoted.
The term may have been a combined reference to the Swiss politician Besançon Hugues (died 1532) and
the religiously conflicted nature of Swiss republicanism in his time. It used a derogatory pun on the name
Hugues by way of the Dutch word Huisgenoten (literally 'housemates'), referring to the connotations of a
somewhat related word in German Eidgenosse ('Confederate' in the sense of 'a citizen of one of the states
of the Swiss Confederacy').[5]
Geneva was John Calvin's adopted home and the centre of the
Calvinist movement. In Geneva, Hugues, though Catholic, was a
leader of the "Confederate Party", so called because it favoured
independence from the Duke of Savoy. It sought an alliance
between the city-state of Geneva and the Swiss Confederation. The
label Huguenot was purportedly first applied in France to those
conspirators (all of them aristocratic members of the Reformed
Church) who were involved in the Amboise plot of 1560: a foiled
attempt to wrest power in France from the influential and zealously
Catholic House of Guise. This action would have fostered relations
with the Swiss.

O. I. A. Roche promoted this idea among historians. He wrote in

his book, The Days of the Upright, A History of the Huguenots
(1965), that Huguenot is:
Huguenot cross
a combination of a Dutch and a German word. In the
Dutch-speaking North of France, Bible students who
gathered in each other's houses to study secretly were
called Huis Genooten ("housemates") while on the
Swiss and German borders they were termed Eid
Genossen, or "oath fellows", that is, persons bound to
each other by an oath. Gallicised into Huguenot, often
used deprecatingly, the word became, during two and
a half centuries of terror and triumph, a badge of
enduring honour and courage.

Some disagree with such non-French linguistic origins. Janet Gray argues that for the word to have spread
into common use in France, it must have originated there in French. The "Hugues hypothesis" argues that
the name was derived by association with Hugues Capet, king of France,[6] who reigned long before the
Reformation. He was regarded by the Gallicians as a noble man who respected people's dignity and lives.
Janet Gray and other supporters of the hypothesis suggest that the name huguenote would be roughly
equivalent to 'little Hugos', or 'those who want Hugo'.[6]

Paul Ristelhuber, in his 1879 introduction to a new edition of the controversial and censored, but popular[7]
1566 work Apologie pour Hérodote, by Henri Estienne,[8] mentions these theories and opinions, but tends
to support a completely Catholic origin. As one legend holds, a gateway area in the streets of Tours was
haunted by the ghosts of le roi Huguet (a generic term for these spirits), "because they were wont to
assemble near the gate named after Hugon, a Count of Tours in ancient times, who had left a record of evil
deeds and had become in popular fancy a sort of sinister and maleficent genius. This count may have been
Hugh of Tours, who was disliked for his cowardice. Additionally, it is related, that, it was believed, (that of
these spirits) instead of spending their time in Purgatory, came back to rattle doors and haunt and harm
people at night. Protestants went out at nights to their lascivious conventicles, and so the priests and the
people began to call them Huguenots in Tours and then elsewhere."[9] The name, Huguenot, "the people
applied in hatred and derision to those who were elsewhere called Lutherans, and from Touraine it spread
throughout France."[10] The prétendus réformés ('supposedly reformed') were said to gather at night at
Tours, both for political purposes, and for prayer and singing psalms.[11] Reguier de la Plancha (d. 1560) in
his De l'Estat de France offered the following account as to the origin of the name, as cited by The Cape
Monthly:
 Reguier de la Plancha accounts for it [the name] as follows: "The name huguenand was given
to those of the religion during the affair of Amboyse, and they were to retain it ever since. I'll
say a word about it to settle the doubts of those who have strayed in seeking its origin. The
superstition of our ancestors, to within twenty or thirty years thereabouts, was such that in
almost all the towns in the kingdom they had a notion that certain spirits underwent their
Purgatory in this world after death, and that they went about the town at night, striking and
outraging many people whom they found in the streets. But the light of the Gospel has made
them vanish, and teaches us that these spirits were street-strollers and ruffians. In Paris the
spirit was called le moine bourré; at Orléans, le mulet odet; at Blois le loup garon; at Tours, le
Roy Huguet; and so on in other places. Now, it happens that those whom they called
Lutherans were at that time so narrowly watched during the day that they were forced to wait
till night to assemble, for the purpose of praying God, for preaching and receiving the Holy
Sacrament; so that although they did not frighten nor hurt anybody, the priests, through
mockery, made them the successors of those spirits which roam the night; and thus that name
being quite common in the mouth of the populace, to designate the evangelical huguenands in
the country of Tourraine and Amboyse, it became in vogue after that enterprise."[12]

Some have suggested the name was derived, with intended scorn, from les guenon de Hus (the 'monkeys'
or 'apes of Jan Hus').[13][14] By 1911, there was still no consensus in the United States on this
interpretation.[15]

Symbol
The Huguenot cross is the distinctive emblem of the Huguenots (croix huguenote). It is
now an official symbol of the Église des Protestants réformés (French Protestant
church). Huguenot descendants sometimes display this symbol as a sign of
reconnaissance (recognition) between them.[16][17]

Demographics
The Huguenot
The issue of demographic strength and geographical spread of the Reformed tradition cross
in France has been covered in a variety of sources. Most of them agree that the
Huguenot population reached as many as 10% of the total population, or roughly
2 million people, on the eve of the St. Bartholomew's Day massacre in 1572.[18][19]

Links to nobility

The new teaching of John Calvin attracted sizeable portions of the nobility and urban bourgeoisie.[20] After
John Calvin introduced the Reformation in France, the number of French Protestants steadily swelled to ten
percent of the population, or roughly 1.8 million people, in the decade between 1560 and 1570.[18] During
the same period there were some 1,400 Reformed churches operating in France.[18] Hans J. Hillerbrand, an
expert on the subject, in his Encyclopedia of Protestantism: 4-volume Set claims the Huguenot community
reached as much as 10% of the French population on the eve of the St. Bartholomew's Day massacre,
declining to 7 to 8% by the end of the 16th century, and further after heavy persecution began once again
with the Revocation of the Edict of Nantes by Louis XIV in 1685.[18] Among the nobles, Calvinism
peaked on the eve of the St. Bartholomew's Day massacre. Since then, it sharply decreased as the
Huguenots were no longer tolerated by both the
French royalty and the Catholic masses. By the end of
the sixteenth century, Huguenots constituted 7–8% of
the whole population, or 1.2 million people. By the
time Louis XIV revoked the Edict of Nantes in 1685,
Huguenots accounted for 800,000 to 1 million
people.[18]

Huguenots controlled sizeable areas in southern and

western France. In addition, many areas, especially in
the central part of the country, were also contested
between the French Reformed and Catholic nobles.
Demographically, there were some areas in which the
whole populations had been Reformed. These 16th-century religious geopolitics on a map of
included villages in and around the Massif Central, as modern France.
well as the area around Dordogne, which used to be Controlled by Huguenot nobility
almost entirely Reformed too. John Calvin was a Contested between Huguenots and Catholics
Frenchman and himself largely responsible for the
Controlled by Catholic nobility
introduction and spread of the Reformed tradition in
Lutheran-majority area
France.[21] He wrote in French, but unlike the
Protestant development in Germany, where Lutheran
writings were widely distributed and could be read by
the common man, it was not the case in France, where only nobles adopted the new faith and the folk
remained Catholic.[18] This is true for many areas in the west and south controlled by the Huguenot
nobility. Although relatively large portions of the peasant population became Reformed there, the people,
altogether, still remained majority Catholic.[18][22]

Overall, Huguenot presence was heavily concentrated in the western and southern portions of the French
kingdom, as nobles there secured practise of the new faith. These included Languedoc-Roussillon,
Gascony and even a strip of land that stretched into the Dauphiné. Huguenots lived on the Atlantic coast in
La Rochelle, and also spread across provinces of Normandy and Poitou. In the south, towns like Castres,
Montauban, Montpellier and Nîmes were Huguenot strongholds. In addition, a dense network of Protestant
villages permeated the rural mountainous region of the Cevennes. Inhabited by Camisards, it continues to
be the backbone of French Protestantism. Historians estimate that roughly 80% of all Huguenots lived in
the western and southern areas of France.

Today, there are some Reformed communities around the world that still retain their Huguenot identity. In
France, Calvinists in the United Protestant Church of France and also some in the Protestant Reformed
Church of Alsace and Lorraine consider themselves Huguenots. A rural Huguenot community in the
Cevennes that rebelled in 1702 is still called Camisards, especially in historical contexts. Huguenot exiles
in the United Kingdom, the United States, South Africa, Australia, and a number of other countries still
retain their identity.[23][24]

Emigration and diaspora

The bulk of Huguenot émigrés moved to Protestant states such as the Dutch Republic, England and Wales,
Protestant-controlled Ireland, the Channel Islands, Scotland, Denmark, Sweden, Switzerland, the
electorates of Brandenburg and the Palatinate in the Holy Roman Empire, and the Duchy of Prussia. Some
fled as refugees to the Dutch Cape Colony, the Dutch East Indies, various Caribbean colonies, and several
of the Dutch and English colonies in North America.[25] A few families went to Orthodox Russia and
Catholic Quebec.
After centuries, most Huguenots assimilated into the various societies and cultures where they have settled.
Remnant communities of Camisards in the Cévennes, most Reformed members of the United Protestant
Church of France, French members of the largely German Protestant Reformed Church of Alsace and
Lorraine, and the Huguenot diaspora in England and Australia, all still retain their beliefs and Huguenot
designation.

Year Number of Reformed members in France

1519 None[26]
1560 1,800,000

1572 2,000,000
1600 1,200,000

1685 900,000

1700 100,000 or less

2013 300,000[27]

History

Origins

The availability of the Bible in vernacular languages was important to the

spread of the Protestant movement and development of the Reformed
church in France. The country had a long history of struggles with the
papacy (see the Avignon Papacy, for example) by the time the Protestant
Reformation finally arrived. Around 1294, a French version of the
Scriptures was prepared by the Roman Catholic priest, Guyard des
Moulins. A two-volume illustrated folio paraphrase version based on his
manuscript, by Jean de Rély, was printed in Paris in 1487.[28][29]

The first known translation of the Bible into one of France's regional
languages, Arpitan or Franco-Provençal, had been prepared by the 12th-
century pre-Protestant reformer Peter Waldo (Pierre de Vaux).[30] The Persecution of the
Waldensians created fortified areas, as in Cabrières, perhaps attacking an Waldensians in the
abbey.[31] They were suppressed by Francis I in 1545 in the Massacre of massacre of Mérindol in
1545
Mérindol.[32]

Other predecessors of the Reformed church included the pro-reform and

Gallican Roman Catholics, such as Jacques Lefevre (c. 1455–1536). The Gallicans briefly achieved
independence for the French church, on the principle that the religion of France could not be controlled by
the Bishop of Rome, a foreign power.[33] During the Protestant Reformation, Lefevre, a professor at the
University of Paris, published his French translation of the New Testament in 1523, followed by the whole
Bible in the French language in 1530.[34] William Farel was a student of Lefevre who went on to become a
leader of the Swiss Reformation, establishing a Protestant republican government in Geneva. Jean Cauvin
(John Calvin), another student at the University of Paris, also converted to Protestantism. Long after the
sect was suppressed by Francis I, the remaining French Waldensians, then mostly in the Luberon region,
sought to join Farel, Calvin and the Reformation, and Olivétan published a French Bible for them. The
French Confession of 1559 shows a decidedly Calvinistic influence.[35]
Although usually Huguenots are lumped into one group, there were actually two types of Huguenots that
emerged.[36] Since the Huguenots had political and religious goals, it was commonplace to refer to the
Calvinists as "Huguenots of religion" and those who opposed the monarchy as "Huguenots of the state",
who were mostly nobles.[37]

The Huguenots of religion were influenced by John Calvin's works and established Calvinist
synods. They were determined to end religious oppression.
The Huguenots of the state opposed the monopoly of power the Guise family had and
wanted to attack the authority of the crown. This group of Huguenots from southern France
had frequent issues with the strict Calvinist tenets that are outlined in many of John Calvin's
letters to the synods of the Languedoc.

Criticism and conflict with the Catholic Church

Like other religious reformers of the time, Huguenots felt that the Catholic Church needed a radical
cleansing of its impurities, and that the Pope represented a worldly kingdom, which sat in mocking tyranny
over the things of God, and was ultimately doomed. Rhetoric like this became fiercer as events unfolded,
and eventually stirred up a reaction in the Catholic establishment.

Fanatically opposed to the Catholic Church, the Huguenots killed priests, monks, and nuns, attacked
monasticism, and destroyed sacred images, relics, and church buildings. Most of the cities in which the
Huguenots gained a hold saw iconoclast riots in which altars and images in churches, and sometimes the
buildings themselves torn down. Ancient relics and texts were destroyed; the bodies of saints exhumed and
burned. The cities of Bourges, Montauban and Orléans saw substantial activity in this regard.

The Huguenots transformed themselves into a definitive political movement thereafter. Protestant preachers
rallied a considerable army and a formidable cavalry, which came under the leadership of Admiral Gaspard
de Coligny. Henry of Navarre and the House of Bourbon allied themselves to the Huguenots, adding
wealth and territorial holdings to the Protestant strength, which at its height grew to sixty fortified cities, and
posed a serious and continuous threat to the Catholic crown and Paris over the next three decades.

The Catholic Church in France and many of its members opposed the Huguenots. Some Huguenot
preachers and congregants were attacked as they attempted to meet for worship.[38] The height of this
persecution was the St. Bartholomew's Day massacre in August, 1572, when 5,000 to 30,000 were killed,
although there were also underlying political reasons for this as well, as some of the Huguenots were
nobles trying to establish separate centres of power in southern France. Retaliating against the French
Catholics, the Huguenots had their own militia.[39]

Reformation and growth

Early in his reign, Francis I (r. 1515–1547) persecuted the old, pre-Protestant movement of Waldensians in
southeastern France. Francis initially protected the Huguenot dissidents from Parlementary measures
seeking to exterminate them. After the 1534 Affair of the Placards,[40][41] however, he distanced himself
from Huguenots and their protection.[42]

Huguenot numbers grew rapidly between 1555 and 1561, chiefly amongst nobles and city dwellers.
During this time, their opponents first dubbed the Protestants Huguenots; but they called themselves
reformés, or "Reformed". They organised their first national synod in 1558 in Paris.[43]
By 1562, the estimated number of Huguenots peaked at approximately two million, concentrated mainly in
the western, southern, and some central parts of France, compared to approximately sixteen million
Catholics during the same period. Persecution diminished the number of Huguenots who remained in
France.

Wars of religion

As the Huguenots gained influence and displayed their faith more openly, Roman Catholic hostility
towards them grew, even though the French crown offered increasingly liberal political concessions and
edicts of toleration.

Following the accidental death of Henry II in 1559, his son succeeded as King Francis II along with his
wife, the Queen Consort, also known as Mary, Queen of Scots. During the eighteen months of the reign of
Francis II, Mary encouraged a policy of rounding up French Huguenots on charges of heresy and putting
them in front of Catholic judges, and employing torture and burning as punishments for dissenters. Mary
returned to Scotland a widow, in the summer of 1561.[44]

In 1561, the Edict of Orléans declared an end to the persecution, and the Edict of Saint-Germain of January
1562 formally recognised the Huguenots for the first time. However, these measures disguised the growing
tensions between Protestants and Catholics.

Civil wars

These tensions spurred eight civil wars, interrupted by periods of

relative calm, between 1562 and 1598. With each break in peace,
the Huguenots' trust in the Catholic throne diminished, and the
violence became more severe, and Protestant demands became
grander, until a lasting cessation of open hostility finally occurred in
1598. The wars gradually took on a dynastic character, developing
into an extended feud between the Houses of Bourbon and Guise,
both of which—in addition to holding rival religious views—staked Huguenots massacring Catholics in
a claim to the French throne. The crown, occupied by the House of
the Michelade in Nîmes
Valois, generally supported the Catholic side, but on occasion
switched over to the Protestant cause when politically
expedient.[45][46]

The French Wars of Religion began with the Massacre of Vassy on 1 March 1562, when dozens[47] (some
sources say hundreds[48]) of Huguenots were killed, and about 200 were wounded. It was in this year that
some Huguenots destroyed the tomb and remains of Saint Irenaeus (d. 202), an early Church father and
bishop who was a disciple of Polycarp.[49] The Michelade by Huguenotes against Catholics was later on
29 September 1567.[50]

St. Bartholomew's Day massacre

In what became known as the St. Bartholomew's Day massacre of 24 August – 3 October 1572, Catholics
killed thousands of Huguenots in Paris and similar massacres took place in other towns in the following
weeks. The main provincial towns and cities experiencing massacres were Aix, Bordeaux, Bourges, Lyons,
Meaux, Orléans, Rouen, Toulouse, and Troyes.[51]
Although the exact number of fatalities throughout the country is not
known, on 23–24 August, between 2,000[52] and 3,000[53][54][55]
Protestants were killed in Paris and a further 3,000[56] to 7,000
more[57] in the French provinces. By 17 September, almost 25,000
Protestants had been massacred in Paris alone.[58][59] Beyond Paris,
the killings continued until 3 October.[58] An amnesty granted in 1573
pardoned the perpetrators.

Edict of Nantes

The pattern of warfare, followed by brief periods of peace, continued

for nearly another quarter-century. The warfare was definitively
quelled in 1598, when Henry of Navarre, having succeeded to the
French throne as Henry IV, and having recanted Protestantism in
favour of Roman Catholicism in order to obtain the French crown,
issued the Edict of Nantes. The Edict reaffirmed Roman Catholicism
Millais' painting, A Huguenot on
as the state religion of France, but granted the Protestants equality with
St. Bartholomew's Day
Catholics under the throne and a degree of religious and political
freedom within their domains. The Edict simultaneously protected
Catholic interests by
discouraging the founding
of new Protestant churches
in Catholic-controlled
regions.

With the proclamation of

Henry IV, as Hercules vanquishing
the Lernaean Hydra (i.e., the Catholic
League), by Toussaint Dubreuil, circa
1600
the Edict of Nantes, and the
subsequent protection of The St. Bartholomew's Day
Huguenot rights, pressures massacre of French Protestants
to leave France abated. (1572). It was the climax of the
However, enforcement of French Wars of Religion, which were
the Edict grew increasingly brought to an end by the Edict of
irregular over time, making Nantes (1598). In 1620, persecution
life so intolerable that many was renewed and continued until the
fled the country. The French Revolution in 1789.
Huguenot population of
France dropped to 856,000
by the mid-1660s, of which a plurality lived in rural areas. The
greatest concentrations of Huguenots at this time resided in the
regions of Guienne, Saintonge-Aunis-Angoumois and Poitou.[60]

Montpellier was among the most important of the 66 villes de sûreté ('cities of protection' or 'protected
cities') that the Edict of 1598 granted to the Huguenots. The city's political institutions and the university
were all handed over to the Huguenots. Tension with Paris led to a siege by the royal army in 1622. Peace
terms called for the dismantling of the city's fortifications. A royal citadel was built and the university and
consulate were taken over by the Catholic party. Even before the Edict of Alès (1629), Protestant rule was
dead and the ville de sûreté was no more.

By 1620, the Huguenots were on the defensive, and the government increasingly applied pressure. A series
of three small civil wars known as the Huguenot rebellions broke out, mainly in southwestern France,
between 1621 and 1629 in which the Reformed areas revolted against royal authority. The uprising
occurred a decade following the death of Henry IV, who was
assassinated by a Catholic fanatic in 1610. His successor Louis
XIII, under the regency of his Italian Catholic mother Marie de'
Medici, was more intolerant of Protestantism. The Huguenots
responded by establishing independent political and military
structures, establishing diplomatic contacts with foreign powers,
and openly revolting against central power. The rebellions were
implacably suppressed by the French crown.

Edict of Fontainebleau Expulsion from La Rochelle of 300

Protestant families in November
Louis XIV inherited the throne in 1643 and acted increasingly 1661
aggressively to force the Huguenots to convert. At first he sent
missionaries, backed by a fund to financially reward converts to
Roman Catholicism. Then he imposed penalties, closed Huguenot schools and excluded them from
favoured professions. Escalating, he instituted dragonnades, which included the occupation and looting of
Huguenot homes by military troops, in an effort to forcibly convert them. In 1685, he issued the Edict of
Fontainebleau, revoking the Edict of Nantes and declaring Protestantism illegal.[61]

The revocation forbade Protestant services, required education of children as Catholics, and prohibited
emigration. It proved disastrous to the Huguenots and costly for France. It precipitated civil bloodshed,
ruined commerce, and resulted in the illegal flight from the country of hundreds of thousands of Protestants,
many of whom were intellectuals, doctors and business leaders whose skills were transferred to Britain as
well as Holland, Prussia, South Africa and other places they fled to. 4,000 emigrated to the Thirteen
Colonies, where they settled, especially in New York, the Delaware River Valley in Eastern Pennsylvania,
New Jersey,[25] and Virginia. The English authorities welcomed the French refugees, providing money
from both government and private agencies to aid their relocation. Those Huguenots who stayed in France
were subsequently forcibly converted to Roman Catholicism and were called "new converts".[62]

After this, the Huguenots (with estimates ranging from 200,000 to 1,000,000[5]) fled to Protestant
countries: England, the Netherlands, Switzerland, Norway, Denmark, and Prussia—whose Calvinist Great
Elector Frederick William welcomed them to help rebuild his war-ravaged and underpopulated country.
Following this exodus, Huguenots remained in large numbers in only one region of France: the rugged
Cévennes region in the south. There were also some Calvinists in the Alsace region, which then belonged
to the Holy Roman Empire. In the early 18th century, a regional group known as the Camisards (who were
Huguenots of the mountainous Massif Central region) rioted against the Catholic Church, burning churches
and killing the clergy. It took French troops years to hunt down and destroy all the bands of Camisards,
between 1702 and 1709.[63]

End of persecution

By the 1760s Protestantism was no longer a favourite religion of the elite. By then, most Protestants were
Cévennes peasants. It was still illegal, and, although the law was seldom enforced, it could be a threat or a
nuisance to Protestants. Calvinists lived primarily in the Midi; about 200,000 Lutherans accompanied by
some Calvinists lived in the newly acquired Alsace, where the 1648 Treaty of Westphalia effectively
protected them.[64]
Persecution of Protestants diminished in France after 1724, finally
ending with the Edict of Versailles, commonly called the Edict of
Tolerance, signed by Louis XVI in 1787. Two years later, with the
Declaration of the Rights of Man and Citizen of 1789, Protestants
gained equal rights as citizens.[4]

Right of return to France in the 19th and 20th

centuries
The death of Jean Calas, who was
The government encouraged descendants of exiles to return, broken on the wheel at Toulouse, 9
offering them French citizenship in a 15 December 1790 law: March 1762

All persons born in a foreign country and descending

in any degree of a French man or woman expatriated
for religious reason are declared French nationals
(naturels français) and will benefit from rights attached
to that quality if they come back to France, establish
their domicile there and take the civic oath.[65]

Article 4 of 26 June 1889 Nationality Law stated: "Descendants of families proscribed by the revocation of
the Edict of Nantes will continue to benefit from the benefit of 15 December 1790 Law, but on the
condition that a nominal decree should be issued for every petitioner. That decree will only produce its
effects for the future."[66]

Foreign descendants of Huguenots lost the automatic right to French citizenship in 1945 (by force of the
Ordonnance n° 45-2441 du 19 octobre 1945, which revoked the 1889 Nationality Law).[67] It states in
article 3: "This application does not, however, affect the validity of past acts by the person or rights
acquired by third parties on the basis of previous laws."[68]

Modern times

In the 1920s and 1930s, members of the extreme-right Action Française movement expressed strong
animus against Huguenots and other Protestants in general, as well as against Jews and Freemasons. They
were regarded as groups supporting the French Republic, which Action Française sought to overthrow.

In World War II, Huguenots led by André Trocmé in the village of Le Chambon-sur-Lignon in Cévennes
helped save many Jews. They hid them in secret places or helped them get out of Vichy France. André
Trocmé preached against discrimination as the Nazis were gaining power in neighbouring Germany and
urged his Protestant Huguenot congregation to hide Jewish refugees from the Holocaust.

In the early 21st century, there were approximately one million Protestants in France, representing some 2%
of its population.[69] Most are concentrated in Alsace in northeast France and the Cévennes mountain
region in the south, who still regard themselves as Huguenots to this day. Surveys suggest that
Protestantism has grown in recent years, though this is due primarily to the expansion of evangelical
Protestant churches which particularly have adherents among immigrant groups that are generally
considered distinct from the French Huguenot population.[70]
A diaspora of French Australians still considers itself Huguenot, even after centuries of exile. Long
integrated into Australian society, it is encouraged by the Huguenot Society of Australia to embrace and
conserve its cultural heritage, aided by the Society's genealogical research services.[71]

In the United States there are several Huguenot worship groups and societies. The Huguenot Society of
America has headquarters in New York City and has a broad national membership. One of the most active
Huguenot groups is in Charleston, South Carolina. While many American Huguenot groups worship in
borrowed churches, the congregation in Charleston has its own church. Although services are conducted
largely in English, every year the church holds an Annual French Service, which is conducted entirely in
French using an adaptation of the Liturgies of Neufchatel (1737) and Vallangin (1772). Typically the
Annual French Service takes place on the first or second Sunday after Easter in commemoration of the
signing of the Edict of Nantes.

Exodus
Most French Huguenots were either unable or unwilling to emigrate to avoid forced conversion to Roman
Catholicism.

Early emigration to colonies

The first Huguenots to leave France sought freedom from persecution in Switzerland and the
Netherlands.[72] A group of Huguenots was part of the French colonisers who arrived in Brazil in 1555 to
found France Antarctique. A couple of ships with around 500 people arrived at the Guanabara Bay,
present-day Rio de Janeiro, and settled on a small island. A fort, named Fort Coligny, was built to protect
them from attack from the Portuguese troops and Brazilian natives. It was an attempt to establish a French
colony in South America. The fort was destroyed in 1560 by the Portuguese, who captured some of the
Huguenots. The Portuguese threatened their Protestant prisoners with death if they did not convert to
Roman Catholicism. The Huguenots of Guanabara, as they are now known, produced what is known as
the Guanabara Confession of Faith to explain their beliefs. The Portuguese executed them.

South Africa

Individual Huguenots settled at the Cape of Good Hope from as early as 1671; the first documented was
the wagonmaker François Vilion (Viljoen). The first Huguenot to arrive at the Cape of Good Hope was
Maria de la Quellerie, wife of commander Jan van Riebeeck (and daughter of a Walloon church minister),
who arrived on 6 April 1652 to establish a settlement at what is today Cape Town. The couple left for
Batavia ten years later.

But it was not until 31 December 1687 that the first organised group of Huguenots set sail from the
Netherlands to the Dutch East India Company post at the Cape of Good Hope.[73] The largest portion of
the Huguenots to settle in the Cape arrived between 1688 and 1689 in seven ships as part of the organised
migration, but quite a few arrived as late as 1700; thereafter, the numbers declined and only small groups
arrived at a time.[74] Many of these settlers were given land in an area that was later called Franschhoek
(Dutch for 'French Corner'), in the present-day Western Cape province of South Africa. A large monument
to commemorate the arrival of the Huguenots in South Africa was inaugurated on 7 April 1948 at
Franschhoek. The Huguenot Memorial Museum was also erected there and opened in 1957.

The official policy of the Dutch East India governors was to integrate the Huguenot and the Dutch
communities. When Paul Roux, a pastor who arrived with the main group of Huguenots, died in 1724, the
Dutch administration, as a special concession, permitted another French cleric to take his place "for the
benefit of the elderly who spoke only French".[75] But with assimilation, within three generations the
Huguenots had generally adopted Dutch as their first and home language.

Many of the farms in the Western Cape province in South Africa still bear French names. Many families,
today, mostly Afrikaans-speaking, have surnames indicating their French Huguenot ancestry. Examples
include: Blignaut, Cilliers, Cronje (Cronier), de Klerk (Le Clercq), de Villiers, du Plessis, Du Preez (Des
Pres), du Randt (Durand), du Toit, Duvenhage (Du Vinage), Franck, Fouché, Fourie (Fleurit), Gervais,
Giliomee (Guilliaume), Gous/Gouws (Gauch), Hugo, Jordaan (Jourdan), Joubert, Kriek, Labuschagne (la
Buscagne), le Roux, Lombard, Malan, Malherbe, Marais, Maree, Minnaar (Mesnard), Nel (Nell), Naudé,
Nortjé (Nortier), Pienaar (Pinard), Retief (Retif), Roux, Rossouw (Rousseau), Taljaard (Taillard),
TerBlanche, Theron, Viljoen (Vilion) and Visagie (Visage).[76][77] The wine industry in South Africa owes
a significant debt to the Huguenots, some of whom had vineyards in France, or were brandy distillers, and
used their skills in their new home.

North America

French Huguenots made two attempts to establish a haven in North

America. In 1562, naval officer Jean Ribault led an expedition that
explored Florida and the present-day Southeastern US, and
founded the outpost of Charlesfort on Parris Island, South Carolina.
The French Wars of Religion precluded a return voyage, and the
outpost was abandoned. In 1564, Ribault's former lieutenant René
Goulaine de Laudonnière launched a second voyage to build a
colony; he established Fort Caroline in what is now Jacksonville,
Florida. War at home again precluded a resupply mission, and the Etching of Fort Caroline
colony struggled. In 1565 the Spanish decided to enforce their
claim to La Florida, and sent Pedro Menéndez de Avilés, who
established the settlement of St. Augustine near Fort Caroline. Menéndez' forces routed the French and
executed most of the Protestant captives.

Barred by the government from settling in New France, Huguenots

led by Jessé de Forest, sailed to North America in 1624 and settled
instead in the Dutch colony of New Netherland (later incorporated
into New York and New Jersey); as well as Great Britain's
colonies, including Nova Scotia. A number of New Amsterdam's
families were of Huguenot origin, often having immigrated as
refugees to the Netherlands in the previous century. In 1628 the
Huguenots established a congregation as L'Église française à la
Nouvelle-Amsterdam (the French church in New Amsterdam). This
parish continues today as L'Eglise du Saint-Esprit, now a part of
the Episcopal Church (Anglican) communion, and welcomes
Francophone New Yorkers from all over the world.[78] Upon their
arrival in New Amsterdam, Huguenots were offered land directly
across from Manhattan on Long Island for a permanent settlement
and chose the harbour at the end of Newtown Creek, becoming the
first Europeans to live in Brooklyn, then known as Boschwick, in
the neighbourhood now known as Bushwick.
Walloon Monument in Battery Park,
Huguenot immigrants settled throughout pre-colonial America,
Manhattan, New York City
including in New Amsterdam (New York City), some 21 miles
north of New York in a town which they named New Rochelle,
and some further upstate in New Paltz. The "Huguenot Street
Historic District" in New Paltz has been designated a National
Historic Landmark site and contains one of the oldest streets in the
United States of America. A small group of Huguenots also settled
on the south shore of Staten Island along the New York Harbor, for
which the current neighbourhood of Huguenot was named.
Huguenot refugees also settled in the Delaware River Valley of
Eastern Pennsylvania and Hunterdon County, New Jersey in 1725.
Frenchtown in New Jersey bears the mark of early settlers.[25]

New Rochelle, located in the county of Westchester on the north Jean Hasbrouck House (1721) on
shore of Long Island Sound, seemed to be the great location of the Huguenot Street in New Paltz, New
Huguenots in New York. It is said that they landed on the coastline York
peninsula of Davenports Neck called "Bauffet's Point" after
travelling from England where they had previously taken refuge on
account of religious persecution, four years before the revocation of the Edict of Nantes. They purchased
from John Pell, Lord of Pelham Manor, a tract of land consisting of six thousand one hundred acres with
the help of Jacob Leisler. It was named New Rochelle after La Rochelle, their former strong-hold in
France. A small wooden church was first erected in the community, followed by a second church that was
built of stone. Previous to the erection of it, the strong men would often walk twenty-three miles on
Saturday evening, the distance by the road from New Rochelle to New York, to attend the Sunday service.
The church was eventually replaced by a third, Trinity-St. Paul's Episcopal Church, which contains
heirlooms including the original bell from the French Huguenot Church Eglise du St. Esperit on Pine Street
in New York City, which is preserved as a relic in the tower room. The Huguenot cemetery, or the
"Huguenot Burial Ground", has since been recognised as a historic cemetery that is the final resting place
for a wide range of the Huguenot founders, early settlers and prominent citizens dating back more than
three centuries.

Some Huguenot immigrants settled in central and eastern Pennsylvania. They assimilated with the
predominantly Pennsylvania German settlers of the area.

In 1700 several hundred French Huguenots migrated from England to the colony of Virginia, where the
King William III of England had promised them land grants in Lower Norfolk County.[79] When they
arrived, colonial authorities offered them instead land 20 miles above the falls of the James River, at the
abandoned Monacan village known as Manakin Town, now in Goochland County. Some settlers landed in
present-day Chesterfield County. On 12 May 1705, the Virginia General Assembly passed an act to
naturalise the 148 Huguenots still resident at Manakintown. Of the original 390 settlers in the isolated
settlement, many had died; others lived outside town on farms in the English style; and others moved to
different areas.[80] Gradually they intermarried with their English neighbours. Through the 18th and 19th
centuries, descendants of the French migrated west into the Piedmont, and across the Appalachian
Mountains into the West of what became Kentucky, Tennessee, Missouri, and other states. In the
Manakintown area, the Huguenot Memorial Bridge across the James River and Huguenot Road were
named in their honour, as were many local features, including several schools, including Huguenot High
School.

In the early years, many Huguenots also settled in the area of present-day Charleston, South Carolina. In
1685, Rev. Elie Prioleau from the town of Pons in France, was among the first to settle there. He became
pastor of the first Huguenot church in North America in that city. After the Revocation of the Edict of
Nantes in 1685, several Huguenots including Edmund Bohun of Suffolk, England, Pierre Bacot of
Touraine France, Jean Postell of Dieppe France, Alexander Pepin, Antoine Poitevin of Orsement France,
and Jacques de Bordeaux of Grenoble, immigrated to the Charleston Orange district. They were very
successful at marriage and property speculation. After petitioning the British Crown in 1697 for the right to
 own land in the Baronies, they prospered as slave owners on the
Cooper, Ashepoo, Ashley and Santee River plantations they
purchased from the British Landgrave Edmund Bellinger. Some of
their descendants moved into the Deep South and Texas, where
they developed new plantations.

The French Huguenot Church of Charleston, which remains

independent, is the oldest continuously active Huguenot
congregation in the United States. L'Eglise du Saint-Esprit in New
French Huguenot Church in York, founded in 1628, is older, but it left the French Reformed
Charleston, South Carolina movement in 1804 to become part of the Episcopal Church.

Most of the Huguenot congregations (or individuals) in North

America eventually affiliated with other Protestant denominations with more numerous members. The
Huguenots adapted quickly and often married outside their immediate French communities.[81] Their
descendants in many families continued to use French first names and surnames for their children well into
the nineteenth century. Assimilated, the French made numerous contributions to United States economic
life, especially as merchants and artisans in the late Colonial and early Federal periods. For example, E.I. du
Pont, a former student of Lavoisier, established the Eleutherian gunpowder mills.[82] Howard Hughes,
famed investor, pilot, film director, and philanthropist, was also of Huguenot descent and descendant from
Rev. John Gano.

Paul Revere was descended from Huguenot refugees, as was Henry Laurens, who signed the Articles of
Confederation for South Carolina. Other descendants of Huguenots included Jack Jouett, who made the
ride from Cuckoo Tavern to warn Thomas Jefferson and others that Tarleton and his men were on their
way to arrest him for crimes against the king; Reverend John Gano, a Revolutionary War chaplain and
spiritual advisor to George Washington; Francis Marion; and a number of other leaders of the American
Revolution and later statesmen. The last active Huguenot congregation in North America worships in
Charleston, South Carolina, at a church that dates to 1844. The Huguenot Society of America maintains the
Manakin Episcopal Church in Virginia as a historic shrine with occasional services. The Society has
chapters in numerous states, with the one in Texas being the largest.

After the British Conquest of New France, British authorities in Lower Canada tried to encourage
Huguenot immigration in an attempt to promote a Francophone Protestant Church in the region, hoping that
French-speaking Protestants would be more loyal clergy than those of Roman Catholicism. While a small
number of Huguenots did come, the majority switched from speaking French to English. As a result
Protestants are still a religious minority in Quebec today.[83]

Spoken language

The Huguenots originally spoke French on their arrival in the American colonies, but after two or three
generations, they had switched to English. They did not promote French-language schools or publications
and "lost" their historic identity.[84] In upstate New York they merged with the Dutch Reformed community
and switched first to Dutch and then in the early 19th century to English.[85] In colonial New York city they
switched from French to English or Dutch by 1730.[86]

Netherlands

Some Huguenots fought in the Low Countries alongside the Dutch against Spain during the first years of
the Dutch Revolt (1568–1609). The Dutch Republic rapidly became a destination for Huguenot exiles.
Early ties were already visible in the Apologie of William the Silent, condemning the Spanish Inquisition,
which was written by his court minister, the Huguenot Pierre L'Oyseleur, lord of Villiers. Louise de
Coligny, daughter of the murdered Huguenot leader Gaspard de Coligny, married William the Silent, leader
of the Dutch (Calvinist) revolt against Spanish (Catholic) rule. As both spoke French in daily life, their
court church in the Prinsenhof in Delft held services in French. The practice has continued to the present
day. The Prinsenhof is one of the 14 active Walloon churches of the Dutch Reformed Church (now of the
Protestant Church in the Netherlands). The ties between Huguenots and the Dutch Republic's military and
political leadership, the House of Orange-Nassau, which existed since the early days of the Dutch Revolt,
helped support the many early settlements of Huguenots in the Dutch Republic's colonies. They settled at
the Cape of Good Hope in South Africa and New Netherland in North America.

Stadtholder William III of Orange, who later became King of England, emerged as the strongest opponent
of king Louis XIV after the French attacked the Dutch Republic in 1672. William formed the League of
Augsburg as a coalition to oppose Louis and the French state. Consequently, many Huguenots considered
the wealthy and Calvinist-controlled Dutch Republic, which also happened to lead the opposition to Louis
XIV, as the most attractive country for exile after the revocation of the Edict of Nantes. They also found
many French-speaking Calvinist churches there (which were called the "Walloon churches").

After the revocation of the Edict of Nantes in 1685, the Dutch Republic received the largest group of
Huguenot refugees, an estimated total of 75,000 to 100,000 people. Amongst them were 200 pastors. Most
came from northern France (Brittany, Normandy, and Picardy), as well as West Flanders (subsequently
French Flanders), which had been annexed from the Southern Netherlands by Louis XIV in 1668-78.[87]
Many came from the region of the Cévennes, for instance, the village of Fraissinet-de-Lozère.[88] This was
a huge influx as the entire population of the Dutch Republic amounted to c. 2 million at that time. Around
1700, it is estimated that nearly 25% of the Amsterdam population was Huguenot. In 1705, Amsterdam and
the area of West Frisia were the first areas to provide full citizens rights to Huguenot immigrants, followed
by the whole Dutch Republic in 1715. Huguenots intermarried with Dutch from the outset.

One of the most prominent Huguenot refugees in the Netherlands was Pierre Bayle. He started teaching in
Rotterdam, where he finished writing and publishing his multi-volume masterpiece, Historical and Critical
Dictionary. It became one of the 100 foundational texts of the US Library of Congress. Some Huguenot
descendants in the Netherlands may be noted by French family names, although they typically use Dutch
given names. Due to the Huguenots' early ties with the leadership of the Dutch Revolt and their own
participation, some of the Dutch patriciate are of part-Huguenot descent. Some Huguenot families have
kept alive various traditions, such as the celebration and feast of their patron Saint Nicolas, similar to the
Dutch Sint Nicolaas (Sinterklaas) feast.

Great Britain and Ireland

England

As a major Protestant nation, England patronized and helped protect Huguenots, starting with Queen
Elizabeth I in 1562,[89] with the first Huguenots settling in Colchester in 1565.[90] There was a small naval
Anglo-French War (1627–1629), in which the English supported the French Huguenots against King Louis
XIII.[91] London financed the emigration of many to England and its colonies around 1700. Some 40,000-
50,000 settled in England, mostly in towns near the sea in the southern districts, with the largest
concentration in London where they constituted about 5% of the total population in 1700.[92][93][94] Many
others went to the American colonies, especially South Carolina.[95][96] The immigrants included many
skilled craftsmen and entrepreneurs who facilitated the economic modernization of their new home, in an
era when economic innovations were transferred by people rather than through printed works. The British
government ignored the complaints made by local craftsmen about the favoritism shown to
foreigners.[97][98] The immigrants assimilated well in terms of
using English, joining the Church of England, intermarriage
and business success. They founded the silk industry in
England.[99][100] Many became private tutors, schoolmasters,
travelling tutors and owners of riding schools, where they
were hired by the upper class.[101]

Both before and after the 1708 passage of the Foreign

Protestants Naturalization Act, an estimated 50,000 Protestant
Walloons and French Huguenots fled to England, with many
moving on to Ireland and elsewhere. In relative terms, this was
one of the largest waves of immigration ever of a single ethnic
community to Britain.[102] Andrew Lortie (born André Lortie),
a leading Huguenot theologian and writer who led the exiled Huguenot weavers' houses at Canterbury
community in London, became known for articulating their
criticism of the Pope and the doctrine of transubstantiation
during Mass.

Of the refugees who arrived on the Kent coast, many gravitated towards Canterbury, then the county's
Calvinist hub. Many Walloon and Huguenot families were granted asylum there. Edward VI granted them
the whole of the western crypt of Canterbury Cathedral for worship. In 1825, this privilege was reduced to
the south aisle and in 1895 to the former chantry chapel of the Black Prince. Services are still held there in
French according to the Reformed tradition every Sunday at 3 pm.

Other evidence of the Walloons and Huguenots in Canterbury includes a block of houses in Turnagain
Lane, where weavers' windows survive on the top floor, as many Huguenots worked as weavers. The
Weavers, a half-timbered house by the river, was the site of a weaving school from the late 16th century to
about 1830. (It has been adapted as a restaurant—see illustration above. The house derives its name from a
weaving school which was moved there in the last years of the 19th century, reviving an earlier use.) Other
refugees practiced the variety of occupations necessary to sustain the community as distinct from the
indigenous population. Such economic separation was the condition of the refugees' initial acceptance in
the city. They also settled elsewhere in Kent, particularly Sandwich, Faversham and Maidstone—towns in
which there used to be refugee churches.

The French Protestant Church of London was established by Royal Charter in 1550. It is now located at
Soho Square.[103] Huguenot refugees flocked to Shoreditch, London. They established a major weaving
industry in and around Spitalfields (see Petticoat Lane and the Tenterground) in East London.[104] In
Wandsworth, their gardening skills benefited the Battersea market gardens. The flight of Huguenot refugees
from Tours, France drew off most of the workers of its great silk mills which they had built. Some of these
immigrants moved to Norwich, which had accommodated an earlier settlement of Walloon weavers. The
French added to the existing immigrant population, then comprising about a third of the population of the
city.

Some Huguenots settled in Bedfordshire, one of the main centres of the British lace industry at the time.
Although 19th-century sources have asserted that some of these refugees were lacemakers and contributed
to the East Midlands lace industry,[105][106] this is contentious.[107][108] The only reference to immigrant
lace makers in this period is of twenty-five widows who settled in Dover,[105] and there is no contemporary
documentation to support there being Huguenot lace makers in Bedfordshire. The implication that the style
of lace known as 'Bucks Point' demonstrates a Huguenot influence, being a "combination of Mechlin
patterns on Lille ground",[106] is fallacious: what is now known as Mechlin lace did not develop until the
first half of the eighteenth century and lace with Mechlin patterns and Lille ground did not appear until the
end of the 18th century, when it was widely copied throughout Europe.[109]
Many Huguenots from the Lorraine region also eventually settled in the area around Stourbridge in the
modern-day West Midlands, where they found the raw materials and fuel to continue their glassmaking
tradition. Anglicized names such as Tyzack, Henzey and Tittery are regularly found amongst the early
glassmakers, and the region went on to become one of the most important glass regions in the country.[110]

Winston Churchill was the most prominent Briton of Huguenot descent, deriving from the Huguenots who
went to the colonies; his American grandfather was Leonard Jerome.

Ireland

Following the French crown's revocation of the Edict of Nantes,

many Huguenots settled in Ireland in the late 17th and early 18th
centuries, encouraged by an act of parliament for Protestants'
settling in Ireland.[111][112][113][114][115] Huguenot regiments
fought for William of Orange in the Williamite War in Ireland, for
which they were rewarded with land grants and titles, many settling
in Dublin.[116] Significant Huguenot settlements were in Dublin,
Cork, Portarlington, Lisburn, Waterford and Youghal. Smaller Entrance to Huguenot Cemetery,
settlements, which included Killeshandra in County Cavan, Cork in Cork, Munster
contributed to the expansion of flax cultivation and the growth of
the Irish linen industry.

For over 150 years, Huguenots were allowed to hold their services in Lady Chapel in St. Patrick's
Cathedral. A Huguenot cemetery is located in the centre of Dublin, off St. Stephen's Green. Prior to its
establishment, Huguenots used the Cabbage Garden near the cathedral. Another Huguenot cemetery is
located off French Church Street in Cork.

A number of Huguenots served as mayors in Dublin, Cork, Youghal and Waterford in the 17th and 18th
centuries. Numerous signs of Huguenot presence can still be seen with names still in use, and with areas of
the main towns and cities named after the people who settled there. Examples include the Huguenot District
and French Church Street in Cork City; and D'Olier Street in Dublin, named after a High Sheriff and one
of the founders of the Bank of Ireland. A French church in Portarlington dates back to 1696,[117] and was
built to serve the significant new Huguenot community in the town. At the time, they constituted the
majority of the townspeople.[118]

One of the more notable Huguenot descendants in Ireland was Seán Lemass (1899–1971), who was
appointed as Taoiseach, serving from 1959 until 1966.

Scotland

With the precedent of a historical alliance — the Auld Alliance — between Scotland and France; Huguenots
were mostly welcomed to, and found refuge in the nation from around the year 1700.[119] Although they
did not settle in Scotland in such significant numbers as in other regions of Britain and Ireland, Huguenots
have been romanticised, and are generally considered to have contributed greatly to Scottish culture.[120]
John Arnold Fleming wrote extensively of the French Protestant group's impact on the nation in his 1953
Huguenot Influence in Scotland,[121] while sociologist Abraham Lavender, who has explored how the
ethnic group transformed over generations "from Mediterranean Catholics to White Anglo-Saxon
Protestants", has analyzed how Huguenot adherence to Calvinist customs helped facilitate compatibility
with the Scottish people.[122]

Wales

A number of French Huguenots settled in Wales, in the upper Rhymney valley of the current Caerphilly
County Borough. The community they created there is still known as Fleur de Lys (the symbol of France),
an unusual French village name in the heart of the valleys of Wales. Nearby villages are Hengoed, and
Ystrad Mynach. Apart from the French village name and that of the local rugby team, Fleur De Lys RFC,
little remains of the French heritage.

Germany and Scandinavia

Around 1685, Huguenot refugees found a safe haven in the

Lutheran and Reformed states in Germany and Scandinavia.
Nearly 50,000 Huguenots established themselves in Germany,
20,000 of whom were welcomed in Brandenburg-Prussia, where
Frederick William, Elector of Brandenburg and Duke of Prussia
(r. 1649–1688), granted them special privileges (Edict of Potsdam
of 1685) and churches in which to worship (such as the Church of
St. Peter and St. Paul, Angermünde and the French Cathedral,
Berlin). The Huguenots furnished two new regiments of his army:
the Altpreußische Infantry Regiments No. 13 (Regiment on foot
Varenne) and 15 (Regiment on foot Wylich). Another 4,000
Huguenots settled in the German territories of Baden, Franconia
(Principality of Bayreuth, Principality of Ansbach), Landgraviate of
Hesse-Kassel, Duchy of Württemberg, in the Wetterau Association
of Imperial Counts, in the Palatinate and Palatine Zweibrücken, in
the Rhine-Main-Area (Frankfurt), in modern-day Saarland; and Obelisk commemorating the
1,500 found refuge in Hamburg, Bremen and Lower Saxony. Huguenots in Fredericia, Denmark
Three hundred refugees were granted asylum at the court of
George William, Duke of Brunswick-Lüneburg in Celle.

In Berlin the Huguenots created two

new neighborhoods: Dorotheenstadt
and Friedrichstadt. By 1700 one fifth
of the city's population was French-
speaking. The Berlin Huguenots
preserved the French language in their
church services for nearly a century.
They ultimately decided to switch to
German in protest against the
occupation of Prussia by Napoleon in
Relief by Johannes Boese, 1885: The Great Prince-elector of
1806–07. Many of their descendants
Brandenburg-Prussia welcomes arriving Huguenots
rose to positions of prominence.
Several congregations were founded
throughout Germany and Scandinavia, such as those of Fredericia (Denmark), Berlin, Stockholm,
Hamburg, Frankfurt, Helsinki, and Emden.
Prince Louis de Condé, along with his sons Daniel and Osias, arranged with Count Ludwig von Nassau-
Saarbrücken to establish a Huguenot community in present-day Saarland in 1604. The Count supported
mercantilism and welcomed technically skilled immigrants into his lands, regardless of their religion. The
Condés established a thriving glass-making works, which provided wealth to the principality for many
years. Other founding families created enterprises based on textiles and such traditional Huguenot
occupations in France. The community and its congregation remain active to this day, with descendants of
many of the founding families still living in the region. Some members of this community emigrated to the
United States in the 1890s.

In Bad Karlshafen, Hessen, Germany is the Huguenot Museum and Huguenot archive. The collection
includes family histories, a library, and a picture archive.

Effects

The exodus of Huguenots from France created a brain drain, as many of them had occupied important
places in society. The kingdom did not fully recover for years. The French crown's refusal to allow non-
Catholics to settle in New France may help to explain that colony's low population compared to that of the
neighboring British colonies, which opened settlement to religious dissenters. By the start of the French and
Indian War, the North American front of the Seven Years' War, a sizeable population of Huguenot descent
lived in the British colonies, and many participated in the British defeat of New France in 1759–1760.[123]

Frederick William, Elector of Brandenburg, invited Huguenots to settle in his realms, and a number of their
descendants rose to positions of prominence in Prussia. Several prominent German military, cultural and
political figures were ethnic Huguenot, including the poet Theodor Fontane,[124] General Hermann von
François,[125] the hero of the First World War's Battle of Tannenberg, Luftwaffe general and fighter ace
Adolf Galland,[126] the Luftwaffe flying ace Hans-Joachim Marseille, WWII Wehrmacht Lieutenant
Colonel/Inspector General of the Bundeswehr Ulrich de Maizière and the famed U-boat Captains Lothar
von Arnauld de la Perière and Wilhelm Souchon.[127] Related to Ulrich de Maizière were also the last
prime minister of East Germany, Lothar de Maizière[128] and the former German Federal Minister of the
Interior, Thomas de Maizière.

The persecution and the flight of the Huguenots greatly damaged the reputation of Louis XIV abroad,
particularly in England. Both kingdoms, which had enjoyed peaceful relations until 1685, became bitter
enemies and fought each other in a series of wars, called the "Second Hundred Years' War" by some
historians, from 1689 onward.

1985 apology
In October 1985, to commemorate the tricentenary of the Revocation of the Edict of Nantes, President
François Mitterrand of France announced a formal apology to the descendants of Huguenots around the
world.[129] At the same time, the government released a special postage stamp in their honour reading
"France is the home of the Huguenots" (Accueil des Huguenots).

Legacy
Huguenot legacy persists both in France and abroad.

France
Several French Protestant churches are descended from or tied to
the Huguenots, including:

Reformed Church of France (l'Église Réformée de

France), founded in 1559, the historical and principal
Reformed church in France since the Protestant
Reformation until its 2013 merger into the United
Protestant Church of France
Evangelical Reformed Church of France (Union
nationale des églises protestantes réformées
évangéliques de France), founded in 1938
Some French members of the largely German Protestant
Reformed Church of Alsace and Lorraine

United States
François Mitterrand issued a formal
Bayonne, New Jersey[130]
apology to the Huguenots and their
Four-term Republican United States Representative descendants on behalf of the French
Howard Homan Buffett was of Huguenot descent. state in 1985
Charleston, South Carolina, is home to the only active
Huguenot congregation in the United States
John Sevier, the first governor of the state of Tennessee, and the only governor of the State
of Franklin was of Huguenot descent.
In 1924, the US issued a commemorative half dollar, known as the "Huguenot-Walloon half
dollar",[131] to celebrate the 300th anniversary of the Huguenots' settlement in what is now
the United States.
Frenchtown, New Jersey, part of the larger Delaware River Valley, was a settling area in the
early 1700s.
The Huguenot neighborhood in New York City's borough of Staten Island, straddling
Huguenot Avenue
Huguenot Memorial Park in Jacksonville, Florida.[132]
The early leaders John Jay and Paul Revere were of Huguenot descent.
Francis Marion, an American Revolutionary War guerrilla fighter in South Carolina, was of
predominantly Huguenot ancestry.
New Paltz, New York[133]
New Rochelle, New York, named for the city of La Rochelle, a known former Huguenot
stronghold in France. The Huguenot and Historical Association of New Rochelle was
organized in 1885 for the purpose of perpetuating the history of its original Huguenot
settlers. The mascot of New Rochelle High School is the Huguenot; and one of the main
streets in the city is called Huguenot Street.
John Pintard (1759–1854), a descendant of Huguenots and prosperous New York City
merchant who was involved in various New York City organizations. Pintard was credited
with establishing the modern conception of Santa Claus.
Arthur C. Mellette (23 June 1842 – 25 May 1896), the last governor of the Dakota territory
and the first governor of South Dakota was of Huguenot descent.
In Richmond, Virginia and the neighboring Chesterfield County, there is a Huguenot Road. A
Huguenot High School in Richmond and Huguenot Park in Chesterfield County, along with
several other uses of the name throughout the region, commemorate the early refugee
settlers.
 The Manakintown Episcopal Church in Midlothian, Virginia serves as a National Huguenot
Memorial.
Walloon Settlers Memorial (located in Battery Park) is a monument given to the City of New
York by the Belgian Province of Hainaut in honor of the inspiration of Jessé de Forest in
founding New York City. Baron de Cartier de Marchienne, representing the government and
Albert I, King of Belgium, presented the monument to Mayor John F. Hylan, for the City of
New York 18 May 1924.
Oxford, Massachusetts

England
There is a Huguenot society in London, as well as a French Protestant Church of London,
founded in 1550 in Soho Square, which is still active, and has also been a registered charity
since 1926.[134][135]
Huguenots of Spitalfields is a registered charity promoting public understanding of the
Huguenot heritage and culture in Spitalfields, the City of London and beyond. They arrange
tours, talks, events and schools programmes to raise the Huguenot profile in Spitalfields and
raise funds for a permanent memorial to the Huguenots.[136]
Huguenot Place in Wandsworth is named after the Huguenot Burial Site or Mount Nod
Cemetery, which was used by the Huguenots living in the area. The site was in use from
1687 to 1854 and graves can still be observed today.
Canterbury Cathedral retains a Huguenot Chapel in the 'Black Prince's Chantry', part of the
Crypt which is accessible from the exterior of the cathedral. The chapel was granted to
Huguenot refugees on the orders of Queen Elizabeth I in 1575. To this day, the chapel still
holds services in French every Sunday at 3pm.[137]
Strangers' Hall in Norwich got its name from the Protestant refugees from the Spanish
Netherlands who settled in the city from the 16th century onwards and were referred to by
the locals as the 'Strangers'.[138] The Strangers brought with them their pet canaries, and
over the centuries the birds became synonymous with the city. In the early 20th century,
Norwich City F.C. adopted the canary as their emblem and nickname.[139]

Prussia
Huguenot refugees in Prussia are thought to have contributed significantly to the
development of the textile industry in that country. One notable example was Marthe de
Roucoulle, governess of Prussian kings Frederick William I and Frederick the Great.

Ireland
Sean Francis Lemass, Taoiseach of Ireland from 1959 to 1966, was of Huguenot descent.
The poet Samuel Beckett was also of Huguenot descent.

South Africa
Most South African Huguenots settled in the Cape Colony, where they became assimilated
into the Afrikaner and Afrikaans population. Many modern Afrikaners have French surnames,
which are given Afrikaans pronunciation and orthography. The early immigrants settled in
 Franschhoek ("French Corner") near Cape Town. The Huguenots contributed greatly to the
wine industry in South Africa.[140]

Australia
The majority of Australians with French ancestry are descended from Huguenots. Some of
the earliest to arrive in Australia held prominent positions in English society, notably Jane
Franklin and Charles La Trobe.[141]
Others who came later were from poorer families, migrating from England in the 19th and
early 20th centuries to escape the poverty of London's East End Huguenot enclaves of
Spitalfields and Bethnal Green. Their impoverishment had been brought on by the Industrial
Revolution, which caused the collapse of the Huguenot-dominated silk-weaving industry.
Many French Australian descendants of Huguenots still consider themselves very much
Huguenots or French, even in the 21st century.[142]

See also
Calvinism portal

France portal

Christianity portal

Religion portal

History portal

Bible translations into French

French Confession of Faith
Guillebeau House
Industrial Revolution
Les Huguenots (opera)
List of Huguenots
Salzburg Protestants—German Protestants expelled from the Archbishopric of Salzburg

Notes
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5. Encyclopædia Britannica, 11th ed, Frank Puaux, Huguenot
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4014557122). Olney, Bucks: H.H. Armstrong. pp. 37 (https://archive.org/details/cu319240145
57122/page/n60)–38.
107. Seguin, Joseph (1875). J. Rothschild (ed.). La dentelle: Histoire, description fabrication,
bibliographie (https://archive.org/details/ladentellehistoi00segu) (in French). Paris: J.
Rothschild. p. 140 (https://archive.org/details/ladentellehistoi00segu/page/140). "There is a
tradition that the art of bobbin lace was brought to England by the Flemish emigrants who,
fleeing from the tyranny of the Duke of Alba, went to settle in England. This tradition is
entirely false for the lace industry did not exist in Flanders when the Duke of Alba went
there."
108. Yallop, H.J. (1992). The History of the Honiton Lace Industry. Exeter: University of Exeter
Press. p. 18. ISBN 0859893790.
109. Levey, Santina (1983). Lace, A History. London: Victoria and Albert Museum. p. 90.
ISBN 090128615X. "Until the late 18th century, the lace made at Lille was indistinguishable
from the other copies of Michelin and Valencienne, but, at that time, it appears to have
adopted—along with a number of other centres—the simple twist-net ground of the plainer
blonde and thread laces."
110. Ellis, Jason (2002). Glassmakers of Stourbridge and Dudley 1612–2002. Harrogate: Jason
Ellis. ISBN 1-4010-6799-9.
111. Grace Lawless Lee (2009), The Huguenot Settlements in Ireland, Page 169
112. Raymond Hylton (2005), Ireland's Huguenots and Their Refuge, 1662–1745: An Unlikely
Haven, p. 194, Quote: "The Bishop of Kildare did come to Portarlington to consecrate the
churches, backed by two prominent Huguenot Deans of ... Moreton held every advantage
and for most of the Portarlington Huguenots there could be no option but acceptance ...
113. Raymond P. Hylton, "Dublin's Huguenot Community: Trials, Development, and Triumph,
1662–1701", Proceedings of the Huguenot Society of London 24 (1983–1988): 221–231
114. Raymond P. Hylton, "The Huguenot Settlement at Portarlington, ...
115. C. E. J. Caldicott, Hugh Gough, Jean-Paul Pittion (1987), The Huguenots and Ireland:
Anatomy of an Emigration, Quote: "The Huguenot settlement at Portarlington, 1692–1771.
Unique among the French Protestant colonies established or augmented in Ireland following
the Treaty of Limerick (1691), the Portarlington settlement was planted on the ashes of an ..."
116. The Irish Pensioners (http://www.celticcousins.net/ireland/huguenotpensioners.htm) of
William III's Huguenot Regiments
117. 300 years of the French Church (http://www.iol.ie/~offaly/stpauls.htm), St. Paul's Church,
Portarlington.
118. Portarlington (http://www.grantonline.com/grant-family-individuals/blong-george-1790/portarl
ington/portarlington.htm), Grant Family Online
119. Kathy Chater (2012). Tracing Your Huguenot Ancestors: A Guide for Family Historians. Pen
& Sword. ISBN 978-1848846104. "Combined with what was called the 'Auld Alliance'
between Scotland and France (England's traditional enemy), this meant that French
Huguenots found Scotland a welcoming refuge."
120. "The Scots Magazine" (Volume 60 ed.). DC Thomson. "Scotland owes a great deal to the
Huguenots. They were the flower of France, and the persecution, epitomised by the
massacre of St Bartholomew's Day, 1572, which drove so many to seek refuge abroad,
enriched our nation" {{cite journal}}: Cite journal requires |journal= (help)
121. John Arnold Fleming (1953). Huguenot influence in Scotland. W. Maclellan.
122. Abraham Lavender (1989). French Huguenots: From Mediterranean Catholics to White
Anglo-Saxon Protestants. Peter Lang. ISBN 978-0820411361. "In Scotland, the Huguenots
'became part of the warp and woof of the Scottish nation. They followed the tenets of John
Calvin and made their contribution social, religious and commercial' (Reaman 1966; 95)."
123. "Cooperative religion in Quebec" (http://goliath.ecnext.com/coms2/summary_0199-5876486
_ITM). Journal of Ecumenical Studies. Goliath. 22 March 2004. Retrieved 2 August 2010.
124. Steinhauer, Harry. Twelve German Novellas, p. 315. University of California Press, 1977.
ISBN 0-520-03002-8
125. Pawly, Ronald. The Kaiser's Warlords, p.44. Osprey Publishing, 2003. ISBN 1-84176-558-9
126. Galland 1954, p. vii.
127. Miller, David. U-boats, p.12. Brassey's, 2002. ISBN 1-57488-463-8
128. Leiby, Richard A. The Unification of Germany, 1989–1990, p. 109. Greenwood Publishing
Group, 1999. ISBN 0-313-29969-2
129. "Allocution de M. François Mitterrand, Président de la République, aux cérémonies du
tricentenaire de la Révocation de l'Edit de Nantes, sur la tolérance en matière politique et
religieuse et l'histoire du protestantisme en France, Paris, Palais de l'UNESCO, vendredi 11
octobre 1985" (https://web.archive.org/web/20150630182945/http://discours.vie-publique.fr/n
otices/857015500.html). vie-publique.fr. Archived from the original (http://discours.vie-publiq
ue.fr/notices/857015500.html) on 30 June 2015. Retrieved 30 April 2016.
130. "Bayonne Online The first reference to Bayonne in history is in 1609 when Henry Hudson
stopped there before proceeding on his journey up the river which would later bear his
name. He called this tip of the peninsula which jutted out into Newark Bay, "Bird's Point".
The Dutch as part of New Amsterdam later claimed this land, along with New York and the
rest of New Jersey. In 1646, the land was granted to Jacob Jacobson Roy, a gunner at the
fort in New Amsterdam (now Manhattan), and named "Konstapel's Hoeck" (Gunner's Point in
Dutch). In 1654, additional grants were given and shelters were built as centers for trading
with the Leni-Lennapes. Soon, they became enraged with the Dutch trading tactics, and
drove out the settlers. A peace treaty was arranged in 1658, and the Dutch returned" (https://
web.archive.org/web/20160305121648/http://www.bayonneonline.com/bayonne/history.ht
m/). 5 March 2016. Archived from the original (http://www.bayonneonline.com/bayonne/histor
y.htm/) on 5 March 2016. Retrieved 7 January 2020.
131. "Huguenot Half Dollar" (http://www.commem.com/prod08hug.htm). Commem.com. Retrieved
2 August 2010.
132. "444 Years: The Massacre of the Huguenot Christians in America" (http://www1.cbn.com/Ch
urchWatch/archive/2008/07/02/444-years-the-huguenot-christians-in-america). CBN.com -
The Christian Broadcasting Network. 2 July 2008. Retrieved 15 April 2018.
133. "Historic Huguenot Street" (http://www.huguenotstreet.org/). Retrieved 30 April 2016.
134. "Huguenots of Spitalfields heritage tours & events in Spitalfields – Huguenot Public Art
Trust" (http://www.huguenotsofspitalfields.org). Retrieved 30 April 2016.
135. "Eglise Protestante Française de Londres" (http://www.egliseprotestantelondres.org.uk).
Retrieved 30 April 2016.
136. "Huguenots of Spitalfields heritage tours & events in Spitalfields – Huguenot Public Art
Trust" (http://www.huguenotsofspitalfields.org/). Retrieved 30 April 2016.
137. "The Huguenot Chapel (Black Prince's Chantry)" (https://web.archive.org/web/20181128164
816/https://www.canterbury-cathedral.org/whats-on/news/attraction/the-huguenot-chapel-bla
ck-princes-chantry/). Archived from the original (https://www.canterbury-cathedral.org/whats-
on/news/attraction/the-huguenot-chapel-black-princes-chantry/) on 28 November 2018.
Retrieved 28 November 2018.
138. "The Strangers who enriched Norwich and Norfolk life" (https://www.edp24.co.uk/features/ne
w-book-looks-at-two-centuries-of-refugees-1-5567303). Retrieved 21 December 2019.
139. "The strangers and the canaries - Football Welcomes 2018" (https://www.amnesty.org.uk/str
angers-and-canaries-football-welcomes-2018). Retrieved 21 December 2019.
140. "Paths to Pluralism: South Africa's Early History" (http://www.overcomingapartheid.msu.edu/
unit.php?id=11). Michigan State University. Retrieved 21 April 2009.
141. The Huguenot Society of Australia. "Famous people" (http://www.huguenotsaustralia.org.au/
famous.html). Retrieved 30 April 2016.
142. The Huguenot Society of Australia. "Who were the Huguenots?" (http://www.huguenotsaustr
alia.org.au/who.html). Retrieved 30 April 2016.

Further reading
Baird, Charles W. History of the Huguenot Emigration to America. Genealogical Publishing
Company, Published: 1885, Reprinted: 1998, ISBN 978-0-8063-0554-7
Butler, Jon. The Huguenots in America: A Refugee People in New World Society (1992)
Cottret, Bernard, The Huguenots in England. Immigration and Settlement, Cambridge &
Paris, Cambridge University Press, 1991.
Davis, Stephen M. The French Huguenots and Wars of Religion: Three Centuries of
Resistance for Freedom of Conscience (2021)
Diefendorf, Barbara B. Beneath the Cross: Catholics and Huguenots in Sixteenth-Century
Paris (1991) excerpt and text search (https://www.amazon.com/dp/0195070135)
Gerson, Noel B. The Edict of Nantes (Grosset & Dunlap, 1969), for secondary schools.
Gilman, C. Malcolm. The Huguenot Migration in Europe and America, its Cause and Effect
(1962)
Glozier, Matthew and David Onnekink, eds. War, Religion and Service. Huguenot
Soldiering, 1685–1713 (2007)
Glozier, Matthew The Huguenot soldiers of William of Orange and the Glorious Revolution of
1688: the lions of Judah (Brighton, 2002)
Gwynn, Robin D. Huguenot Heritage: The History and Contribution of the Huguenots in
England (Routledge & Kegan Paul, 1985).
Kamil, Neil. Fortress of the Soul: Violence, Metaphysics, and Material Life in the Huguenots'
New World, 1517–1751 Johns Hopkins U. Press, 2005. 1058 pp.
Lachenicht, Susanne. "Huguenot Immigrants and the Formation of National Identities, 1548–
1787", Historical Journal 2007 50(2): 309–331,
Lotz-Heumann, Ute: Confessional Migration of the Reformed: The Huguenots (http://nbn-res
olving.de/urn:nbn:de:0159-2012070405), European History Online, Mainz: Institute of
European History, 2012, retrieved: 11 July 2012.
McClain, Molly. "A Letter from Carolina, 1688: French Huguenots in the New World." William
and Mary Quarterly. 3rd. ser., 64 (April 2007): 377–394.
 Mentzer, Raymond A. and Andrew Spicer. Society and Culture in the Huguenot World,
1559–1685 (2007) excerpt and text search (https://www.amazon.com/dp/0521037883)
Murdoch, Tessa, and Randolph Vigne. The French Hospital in England: Its Huguenot
History and Collections Cambridge: John Adamson, 2009 ISBN 978-0-9524322-7-2
Parsons, Jotham, ed. The Edict of Nantes: Five Essays and a New Translation (National
Huguenot Society, 1998).
Ruymbeke, Bertrand Van. New Babylon to Eden: The Huguenots and Their Migration to
Colonial South Carolina. U. of South Carolina Press, 2006. 396 pp
Scoville, Warren Candler. The persecution of Huguenots and French economic
development, 1680–1720 (U of California Press, 1960).
Scoville, Warren C. "The Huguenots and the diffusion of technology. I." Journal of political
economy 60.4 (1952): 294–311. part I online (https://www.jstor.org/stable/1828923); Part2:
Vol. 60, No. 5 (Oct., 1952), pp. 392–411 online part 2 (https://www.jstor.org/stable/1826484)
Soman, Alfred. The Massacre of St. Bartholomew: Reappraisals and Documents (The
Hague: Martinus Nijhoff, 1974)
Treasure, G. R. R. Seventeenth Century France (2nd ed., 1981) pp. 371–396.
VanRuymbeke, Bertrand and Sparks, Randy J., eds. Memory and Identity: The Huguenots in
France and the Atlantic Diaspora, U. of South Carolina Press, 2003. 352 pp.
Wijsenbeek, Thera. "Identity Lost: Huguenot Refugees in the Dutch Republic and its Former
Colonies in North America and South Africa, 1650 To 1750: A Comparison", South African
Historical Journal 2007 (59): 79–102
Wolfe, Michael. The Conversion of Henri IV: Politics, Power, and Religious Belief in Early
Modern France (1993).

In French
Augeron Mickaël, Didier Poton et Bertrand Van Ruymbeke, dir., Les Huguenots et
l'Atlantique, vol. 1: Pour Dieu, la Cause ou les Affaires, préface de Jean-Pierre Poussou,
Paris, Presses de l'Université Paris-Sorbonne (PUPS), Les Indes savantes, 2009
Augeron Mickaël, Didier Poton et Bertrand Van Ruymbeke, dir., Les Huguenots et
l'Atlantique, vol. 2: Fidélités, racines et mémoires, Paris, Les Indes savantes, 2012.
Augeron Mickaël, John de Bry, Annick Notter, dir., Floride, un rêve français (1562–1565),
Paris, Illustria, 2012.

External links
The Huguenot Library (https://www.ucl.ac.uk/library/special-collections/huguenot) at
University College London contains approximate 6500 books and pamphlets including 1500
rare books
Historic Huguenot Street (http://www.huguenotstreet.org/)
Huguenot Fellowship (http://www.huguenotfellowship.org/)
The Huguenot Society of Australia (http://www.huguenotsaustralia.org.au/)
Library for Huguenot History, Germany (http://www.bfhg.de/)
The National Huguenot Society (http://www.huguenot.netnation.com/general/) Archived (http
s://web.archive.org/web/20171027063644/http://www.huguenot.netnation.com/general/) 27
October 2017 at the Wayback Machine
The Huguenot Society of America (https://web.archive.org/web/20090807084346/http://hugu
enotsocietyofamerica.org/)
 Huguenot Society of Great Britain & Ireland (https://web.archive.org/web/20090918205602/h
ttp://www.huguenotsociety.org.uk/)
Mitterrand's Apology to the Huguenots (in French) (https://web.archive.org/web/2015063018
2945/http://discours.vie-publique.fr/notices/857015500.html)
Who were the Huguenots? (http://www.hugenoot.org.za/hist-hug.htm) Archived (https://web.a
rchive.org/web/20101231030631/http://www.hugenoot.org.za/hist-hug.htm) 31 December
2010 at the Wayback Machine
Huguenots of Spitalfields (http://www.huguenotsofspitalfields.org/)

Texts
Huguenots and Jews of the Languedoc (http://www.barnesandnoble.com/w/huguenots-and-j
ews-of-the-languedoc-wanda-morisette-richards/1122622192?ean=9781329415393) About
the inhabitants of Southern France and how they came to be called French Protestants
Early Prayer Books of America: Being a Descriptive Account of Prayer Books Published in
the United States, Mexico and Canada (https://archive.org/details/earlyprayerbook01wriggo
og) by Rev. John Wright, D.D. St Paul, MN: Privately Printed, 1898. Pages 188 to 210 are
entitled "The Prayer Book of the French Protestants, Charleston, South Carolina." (597 pdfs)
The French Protestant (Huguenot) Church in the city of Charleston, South Carolina (https://a
rchive.org/details/frenchprotestant00inchar). Includes history, text of memorial tablets, and
the rules adopted in 1869. (1898, 40 pdfs)
La Liturgie: ou La Manière de célébrer le service Divin; Qui est établie Dans le Eglises de la
Principauté de Neufchatel & Vallangin (https://books.google.com/books?id=97kWAAAAQAA
J&q=Neufchatel+liturgie). (1713, 160 pdfs)
La Liturgie: ou La Manière de célébrer le service Divin; Qui est établie Dans le Eglises de la
Principauté de Neufchatel & Vallangin (https://books.google.com/books?id=vEU_AAAAcAA
J&dq=Neufchatel+liturgie&pg=PP5). Revised and corrected second edition. (1737, 302
pdfs)
La Liturgie: ou La Manière de Célébrer le Service Divin, Comme elle est établie Dans le
Eglises de la Principauté de Neufchatel & Vallangin. Nouvelle édition, Augmentée de
quelques Prieres, Collectes & Cantiques (https://books.google.com/books?id=0EU_AAAAc
AAJ&q=Neufchatel+liturgie). (1772, 256 pdfs)
La Liturgie: ou La Manière de Célébrer le Service Divin, qui est établie Dans le Eglises de la
Principauté de Neufchatel & Vallangin. Cinquieme édition, revue, corrigée & augmentée (htt
ps://books.google.com/books?id=rbkWAAAAQAAJ&q=Neufchatel+liturgie). (1799, 232 pdfs)
La Liturgie, ou La Manière de Célébrer le Service Divin, dans le églises du Canton de Vaud
(https://books.google.com/books?id=IPE8AAAAcAAJ&q=vaud+liturgie). (1807, 120 pdfs)
The Liturgy of the French Protestant Church, Translated from the Editions of 1737 and 1772,
Published at Neufchatel, with Additional Prayers, Carefully Selected, and Some Alterations:
Arranged for the Use of the Congregation in the City of Charleston, S. C. (https://books.googl
e.com/books?id=xtcrAAAAYAAJ&q=The+French+Protestant+Charleston+liturgy)
Charleston, SC: James S. Burgess, 1835. (205 pdfs)
The Liturgy of the French Protestant Church, Translated from the Editions of 1737 and 1772,
Published at Neufchatel, with Additional Prayers Carefully Selected, and Some Alterations.
Arranged for the Use of the Congregation in the City of Charleston, S. C. (https://archive.org/
stream/liturgyoffrenchp00char#page/n9/mode/2up) New York, NY: Charles M. Cornwell,
Steam Printer, 1869. (186 pdfs)
 The Liturgy, or Forms of Divine Service, of the French Protestant Church, of Charleston, S.
C., Translated from the Liturgy of the Churches of Neufchatel and Vallangin: editions of 1737
and 1772. With Some Additional Prayers, Carefully Selected. The Whole Adapted to Public
Worship in the United States of America. Third edition. New York, NY: Anson D. F. Randolph
& Company, 1853. 228 pp. Google Books (https://books.google.com/books?id=1BbwCTBQj
_UC) and the Internet Archive (https://archive.org/details/liturgyorformso00fren). Available
also from Making of America Books (http://quod.lib.umich.edu/cgi/t/text/text-idx?c=moa;idno=
AJK3532) as a DLXS file or in hardcover.
The Liturgy Used in the Churches of the Principality of Neufchatel: with a Letter from the
Learned Dr. Jablonski, Concerning the Nature of Liturgies: To which is Added, The Form of
Prayer lately introduced into the Church of Geneva (https://archive.org/details/liturgyusedinc
h00jablgoog). (1712, 143 pdfs)
Manifesto, (or Declaration of Principles), of the French Protestant Church of London,
Founded by Charter of Edward VI. 24 July, A.D. 1550. (https://books.google.com/books?id=K
zFWAAAAcAAJ) By Order of the Consistory. London, England: Messrs. Seeleys, 1850.
Preamble and rules for the government of the French Protestant Church of Charleston:
adopted at meetings of the corporation held on the 12th and the 19th of November, 1843 (htt
ps://archive.org/details/preamblerulesfor00char). (1845, 26 pdfs)
Synodicon in Gallia Reformata: or, the Acts, Decisions, Decrees, and Canons of those
Famous National Councils of the Reformed Churches in France (https://books.google.com/b
ooks?id=xhw-AAAAcAAJ) by John Quick. Volume 1 of 2. (1692, 693 pdfs)
Synodicon in Gallia Reformata: or, the Acts, Decisions, Decrees, and Canons of those
Famous National Councils of the Reformed Churches in France (https://books.google.com/b
ooks?id=3Bw-AAAAcAAJ) by John Quick. Volume 2 of 2. (1692, 615 pdfs)
Judith Still. "Huguenot" (http://www.wordsoftheworld.co.uk/videos/huguenot.html). Words of
the World. Brady Haran (University of Nottingham).

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