assembly of bishops and pastors with the object of fusing the two
doctrines. Such an enterprise indicated that the queen, despite
her subtlety, knew nothing of the laws of mystic logic. Not in
all history can one cite an example of a belief destroyed or
reduced by means of refutation. Catherine did not even know that
although toleration is with difficulty possible between
individuals, it is impossible between collectivities. Her
attempt failed completely. The assembled theologians hurled
texts and insults at one another's heads, but no one was moved.
Catherine thought to succeed better in 1562 by promulgating an
edict according Protestants the right to unite in the public
celebration of their cult.

This tolerance, very admirable from a philosophical point of
view, but not at all wise from the political standpoint, had no
other result beyond exasperating both parties. In the Midi,
where the Protestants were strongest, they persecuted the
Catholics, sought to convert them by violence, cut their throats
if they did not succeed, and sacked their cathedrals. In the
regions where the Catholics were more numerous the Reformers
suffered like persecutions.

Such hostilities as these inevitably engendered civil war. Thus
arose the so-called religious wars, which so long spilled the
blood of France. The cities were ravaged, the inhabitants
massacred, and the struggle rapidly assumed that special quality
of ferocity peculiar to religious or political conflicts, which,
at a later date, was to reappear in the wars of La Vendee.

Old men, women, and children, all were exterminated. A certain