being respected.

[Sidenote: The Pope's bull against princely heretics.]

[Sidenote: Cardinal Chatillon.]

Pope Pius the Fourth had been as indignant as Philip the Second himself at
the conclusion of peace with the Huguenots. He avenged himself as soon as
he received the tidings, by publishing, on the seventh of April, 1563, a
bull conferring authority upon the inquisitors general of Christendom to
proceed against heretics and their favorers--even to bishops, archbishops,
patriarchs and cardinals--and to cite them before their tribunal by merely
affixing the summons to the doors of the Inquisition or of the basilica of
St. Peter. Should they fail to appear in person, they might at once be
condemned and sentenced. The bull was no idle threat. Without delay a
number of French prelates were indicted for heresy, and summoned to come
to Rome and defend themselves. The list was headed by Cardinal Odet de
Chatillon, Coligny's eldest brother, who had openly espoused the reformed
belief, and St. Romain, Archbishop of Aix. Caraccioli, who had resigned
the bishopric of Troyes and had been ordained a Protestant pastor, Montluc
of Valence, and others of less note, figured among the suspected.[299] As
they did not appear, a number of these prelates were shortly
condemned.[300] Not content with this bold infraction of the Gallican
liberties, the Roman pontiff went a step farther, and, through the
Congregation of the Inquisition, cited Jeanne d'Albret, Queen of Navarre,
to appear at Rome within six months, on pain of being held attainted of
heresy, and having her dominions given in possession to the first Catholic
occupant.[301]

[Sidenote: The council protests against the papal bull.]

In other words, not only Bearn, the scanty remnant of her titular
monarchy, but all the lands and property to which the Huguenot queen had
fallen heir, were to follow in the direction the kingdom of Navarre had
taken, and go to swell the enormous wealth and dominion of the Spanish
prince,[302] who found his interest to lie in the discord and misfortunes
of his neighbors. Surely such an example would not be without significance
to princes and princesses who, like Catharine, were wont occasionally to
court the heretics on account of their power, and whose loyalty to the
papal church could scarcely be supposed, even by the most charitable, to
rest on any firmer foundation than self-interest. Nor was the lesson
thrown away. Catharine and Michel de l'Hos