next forty years she was completely occupied with
the wars of religion. Externally, she played a weak role because of
civil strife and of a contemptible government. Indeed, all her
interests, both foreign and domestic, were from this {207} time
forgotten in the intensity of the passions aroused by fanaticism. The
date of Henry's demise also marks a change in the evolution of the
French government. Hitherto, for some centuries, the trend had been
away from feudalism to absolute monarchy. The ideal, "une foi, une
loi, un roi" had been nearly attained. But this was now checked in two
ways. The great nobles found in Calvinism an opportunity to assert
their privileges against the king. The middle classes in the cities,
especially in those regions where sectionalism was still strong, found
the same opportunity but turned it to the advantage of republicanism.
A fierce spirit of resistance not only to the prelates but to the
monarch, was born. There was even a considerable amount of democratic
sentiment. The poor clergy, who had become converted to Calvinism,
were especially free in denouncing the inequalities of the old regime
which made of the higher clergy great lords and left the humbler
ministers to starve. The fact is that the message of Calvinism was
essentially democratic in that the excellence of all Christians and
their perfect equality before God was preached. [Sidenote: Equality
preached] Interest in religion and the ability to discuss it was not
confined to a privileged hierarchy, but was shared by the humblest. In
a ribald play written in 1564 it is said:[1]

If faut que Jeanne [a servant] entre les pots
Parle de reformation;
La nouvelle religion
A tant fait que les chambrieres,
Les serviteurs et les tripieres
En disputent publiquement.

But while the gay courtier and worldling sneered at the religion of
market women and scullerymaids, he had little cause to scoff when he
met the Protestants {208} in debate at the town hall of his city, or on
the field of battle.

Finally, the year 1559 very well marks a stage in the development of
French Protestantism. Until about 1536 it had been a mere unorganized
opinion, rather a philosophy than a coherent body. From the date of
the publication of the _Institutes_ to that of the Synod of 1559 the
new church had become organized, self-conscious, and definitely
political in aims. But after 1559 it became more than a party; it
became an _imperi