Paternal Great Great Great Great Great Great Great Great Grandparents Unknown Jullion / Unknown 1
Use the Huguenot insignia to access a page which presents a theory for the descent of this family - which, rather than fleeing France as suggested by family memory, was probably already living in the Principality of Orange - and that the family had been living there for almost a century.
18.104.22.168.2.2. Eloy Pierre,
fermier de Chantemerle à Lagny-le-Sec, y vivant en 04.1788,
x avec Marie Antoinette JULLIEN, fille de Nicolas Paul JULLIEN et de Marie Agnès LE DUC.
Au moins 2 enfants :
Parrain : Jacques Nicolas Paul JULLIEN, fermier à Jaignes, oncle maternel du baptisé.
Marraine : Dame Victoire Cecille THEROUENNE, épouse de Jean Marie BLUTEAU, commerçant à Paris.
Parrain : Me Jean Baptiste Honoré JULLIEN de BEAUMARCHAIS, garde de la Porte de Monsieur, frère du Roy, demeurant à Louvres, oncle de la baptisée.
Marraine : Dame Colombe Perpetue THEROUENNE, épouse de M. Pierre Louis THEROUENNE, fermier de cette paroisse, tante de la baptisée.
All texts on this page reproduced for the purposes of personal and educational use in relation to undertanding the circumstances surrounding the Huguenot struggle in France.
The Huguenots were French Protestants who were members of the Reformed Church established in France by John Calvin in about 1555, and who, due to religious persecution, were forced to flee France to other countries in the sixteenth and seventeenth centuries.
The Protestant Reformation begun by Martin Luther in Germany about 1517, spread rapidly in France, especially among those having grievances against the established order of government. As Protestantism grew and developed in France it generally abandoned the Lutheran form, and took the shape of Calvinism. The new "Reformed religion" practiced by many members of the French nobility and social middle-class, based on a belief in salvation through individual faith without the need for the intercession of a church hierarchy and on the belief in an individual's right to interpret scriptures for themselves, placed these French Protestants in direct theological conflict with both the Catholic Church and the King of France in the theocratic system which prevailed at that time.
Followers of this new Protestantism were soon accused of heresy against the Catholic government and the established religion of France, and a General Edict urging extermination of these heretics (Huguenots) was issued in 1536.
Nevertheless, Protestantism continued to spread and grow, and about 1555 the first Huguenot church was founded in a home in Paris based upon the teachings of John Calvin. The number and influence of the French Reformers (Huguenots) continued to increase after this event, leading to an escalation in hostility and conflict between the Catholic Church/State and the Huguenots. Finally, in 1562, some 1200 Huguenots were slain at Vassey, France, thus igniting the French Wars of Religion which would devastate France for the next thirty-five years.
The Edict of Nantes, signed by Henry IV in April, 1598, ended the Wars of Religion, and allowed the Huguenots some religious freedoms, including free exercise of their religion in 20 specified towns of France.
The Revocation of the Edict of Nantes by Louis XIV in October, 1685, began anew persecution of the Huguenots, and hundreds of thousands of Huguenots fled France to other countries. The Promulgation of the Edict of Toleration in November, 1787, partially restored the civil and religious rights of Huguenots in France.
Since the Huguenots of France were in large part artisans, craftsmen, and professional people, they were usually well-received in the countries to which they fled for refuge when religious discrimination or overt persecution caused them to leave France. Most of them went initially to Germany, the Netherlands, and England, although some found their way eventually to places as remote as South Africa. Considerable numbers of Huguenots migrated to British North America, especially to the Carolinas, Virginia, Pennsylvania, and New York. Their character and talents in the arts, sciences, and industry were such that they are generally felt to have been a substantial loss to the French society from which they had been forced to withdraw, and a corresponding gain to the communities and nations into which they settled.
Source: National Huguenot Society: http://huguenot.netnation.com/general/huguenot.htm
The Edict of Nantes
The French ÉDIT DE NANTES, was a law promulgated at Nantes in Brittany on April 13, 1598, by Henry IV of France.
It granted a large measure of religious liberty to his Protestant subjects, the Huguenots. The edict upheld Protestants in freedom of conscience and permitted them to hold public worship in many parts of the kingdom, though not in Paris. It granted them full civil rights and established a special court, the Chambre de l'Édit, composed of both Protestants and Catholics, to deal with disputes arising from the edict. Protestant pastors were to be paid by the state and released from certain obligations; finally, the Protestants could keep the places they were still holding in August 1597 as strongholds, or places de sûreté, for eight years, the expenses of garrisoning them being met by the king.
The edict also restored Catholicism in all areas where Catholic practice had been interrupted; and it made any extension of Protestant worship in France legally impossible. Nevertheless, it was much resented by Pope Clement VIII, by the Roman Catholic clergy in France, and by the parlements. Catholics tended to interpret the edict in its most restrictive sense. The Cardinal de Richelieu, who regarded its political clauses as a danger to the state, annulled them by the Peace of Alès (1629). On Oct. 18, 1685, Louis XIV revoked the Edict of Nantes and deprived the French Protestants of all religious and civil liberties. Within a few years, more than 400,000 Huguenots emigrated--to England, Prussia, Holland, and America--depriving France of its most industrious commercial class.
Revocation of the Edict of Nantes
To his traditional enemies Louis added the entire Protestant world. His mother had inculcated in him a narrow and simplistic religion, and he understood nothing of the Reformation. He viewed French Protestants as potential rebels. After having tried to convert them by force, he revoked the Edict of Nantes, which had guaranteed their freedom of worship, in 1685. The revocation, which was accompanied by a pitiless persecution, drove many artisans from France and caused endless misfortune.
Revocation of the Edict of Nantes - (October 22, 1685) - J.H. Robinson, ed. - Readings in European History 2 vols. (Boston: Ginn, 1906), 2:287-291.
The Edict Revocation
Louis, by the grace of God king of France and Navarre, to all present and to come, greeting:
King Henry the Great, our grandfather of glorious memory, being desirous that the peace which he had procured for his subjects after the grievous losses they had sustained in the course of domestic and foreign wars, should not be troubled on account of the R.P.R., as had happened in the reigns of the kings, his predecessors, by his edict, granted at Nantes in the month of April, 1598, regulated the procedure to be adopted with regard to those of the said religion, and the places in which they might meet for public worship, established extraordinary judges to administer justice to them, and, in fine, provided in particular articles for whatever could be thought necessary for maintaining the tranquillity of his kingdom and for diminishing mutual aversion between the members of the two religions, so as to put himself in a better position to labor, as he had resolved to do, for the reunion to the Church of those who had so lightly withdrawn from it.
As the intention of the king, our grandfather, was frustrated by his sudden death, and as the execution of the said (288) edict was interrupted during the minority of the late king, our most honored lord and father of glorious memory, by new encroachments on the part of the adherents of the said R.P.R., which gave occasion for their being deprived of divers advantages accorded to them by the said edict; nevertheless the king, our late lord and father, in the exercise of his usual clemency, granted them yet another edict at Nimes, in July, 1629, by means of which, tranquillity being established anew, the said late king, animated by the same spirit and the same zeal for religion as the king, our said grandfather, had resolved to take advantage of this repose to attempt to put his said pious design into execution. But foreign wars having supervened soon after, so that the kingdom was seldom tranquil from 1635 to the truce concluded in 1684 with the powers of Europe, nothing more could be done for the advantage of religion beyond diminishing the number of places for the public exercise of the R.P.R., interdicting such places as were found established to the prejudice of the dispositions made by the edicts, and suppressing of the bi-partisan courts, these having been appointed provisionally only.
God having at last permitted that our people should enjoy perfect peace, we, no longer absorbed in protecting them from our enemies, are able to profit by this truce (which we have ourselves facilitated), and devote our whole attention to the means of accomplishing the designs of our said grandfather and father, which we have consistently kept before us since our succession to the crown.
And now we perceive, with thankful acknowledgment of God's aid, that our endeavors have attained their proposed end, inasmuch as the better and the greater part of our subjects of the said R.P.R. have embraced the Catholic faith. And since by this fact the execution of the Edict of Nantes and of all that has ever been ordained in favor of the said R.P.R. has been rendered nugatory, we have determined that we can do nothing better, in order wholly to obliterate the memory of the troubles, the confusion, and the evils which the progress of this false religion has caused in this (289) kingdom, and which furnished occasion for the said edict and for so many previous and subsequent edicts and declarations, than entirely to revoke the said Edict of Nantes, with the special articles granted as a sequel to it, as well as all that has since been done in favor of the said religion.
I. Be it known that for these causes and others us hereunto moving, and of our certain knowledge, full power, and royal authority, we have, by this present perpetual and irrevocable edict, suppressed and revoked, and do suppress and revoke, the edict of our said grandfather, given at Nantes in April, 1598, in its whole extent, together with the particular articles agreed upon in the month of May following, and the letters patent issued upon the same date; and also the edict given at Nimes in July, 1629; we declare them null and void, together with all concessions, of whatever nature they may be, made by them as well as by other edicts, declarations, and orders, in favor of the said persons of the R.P.R., the which shall remain in like manner as if they had never been granted; and in consequence we desire, and it is our pleasure, that all the temples of those of the said R.P.R. situate in our kingdom, countries, territories, and the lordships under our crown, shall be demolished without delay.
II. We forbid our subjects of the R.P.R. to meet any more for the exercise of the said religion in any place or private house, under any pretext whatever, . . .
III. We likewise forbid all noblemen, of what condition soever, to hold such religious exercises in their houses or fiefs, under penalty to be inflicted upon all our said subjects who shall engage in the said exercises, of imprisonment and confiscation.
IV. We enjoin all ministers of the said R.P.R., who do not choose to become converts and to embrace the Catholic, apostolic, and Roman religion, to leave our kingdom and the territories subject to us within a fortnight of the publication of our present edict, without leave to reside therein beyond that period, or, during the said fortnight, to engage in any (290) preaching, exhortation, or any other function, on pain of being sent to the galleys. . . .
VII. We forbid private schools for the instruction of children of the said R.P.R., and in general all things whatever which can be regarded as a concession of any kind in favor of the said religion.
VIII. As for children who may be born of persons of the said R.P.R., we desire that from henceforth they be baptized by the parish priests. We enjoin parents to send them to the churches for that purpose, under penalty of five hundred livres fine, to be increased as circumstances may demand; and thereafter the children shall be brought up in the Catholic, apostolic, and Roman religion, which we expressly enjoin the local magistrates to see done.
IX. And in the exercise of our clemency towards our subjects of the said R.P.R. who have emigrated from our kingdom, lands, and territories subject to us, previous to the publication of our present edict, it is our will and pleasure that in case of their returning within the period of four months from the day of the said publication, they may, and it shall be lawful for them to, again take possession of their property, and to enjoy the same as if they had all along remained there: on the contrary, the property abandoned by those who, during the specified period of four months, shall not have returned into our kingdom, lands, and territories subject to us, shall remain and be confiscated in consequence of our declaration of the 20th of August last.
X. We repeat our most express prohibition to all our subjects of the said R.P.R., together with their wives and children, against leaving our kingdom, lands, and territories subject to us, or transporting their goods and effects therefrom under penalty, as respects the men, of being sent to the galleys, and as respects the women, of imprisonment and confiscation.
(291) XI. It is our will and intention that the declarations rendered against the relapsed shall be executed according to their form and tenor.
XII. As for the rest, liberty is granted to the said persons of the R.P.R., pending the time when it shall please God to enlighten them as well as others, to remain in the cities and places of our kingdom, lands, and territories subject to us, and there to continue their commerce, and to enjoy their possessions, without being subjected to molestation or hindrance on account of the said R.P.R., on condition of not engaging in the exercise of the said religion, or of meeting under pretext of prayers or religious services, of whatever nature these may be, under the penalties above mentioned of imprisonment and confiscation. This do we give in charge to our trusty and well-beloved counselors, etc.
Given at Fontainebleau in the month of October, in the year of grace 1685, and of our reign the forty-third.
Hanover Historical Texts Project - Scanned by Brian Cheek, Hanover College. November 12, 1995.
All texts on this page reproduced for the purposes of personal and educational use in relation to undertanding of circumstances surrounding a branch of the Jullion family and its relocation from France.