Wundervölker, Monstrosität und Hässlichkeit im Mittelalter (German Edition)

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Watch every E3 video game trailer from Square Enix, Ubisoft, Bethesda and Microsoft's E3 conferences : All the trailers you need to see are right here! Protestants from Dieppe, for instance, took refuge in Rye and Winchelsea on the Kent coast on several occasions, only to return to France when. After the fall of La Rochelle in and the Peace of Ales the following year, however, the Huguenots could no longer hope to resort successfully to force of arms to protect themselves against hostile action.

It followed that unless outside pressures could be brought to bear, they could not influence or change the thinking that had underlain t he Revocation. They did.

By then, too, children of the refugees had grown up who were ambivalent about returning to a land that was their parents' rather than their own. As the eighteenth century brought with it successive Anglo-French wars, the pressures on such descendants to underline their Englishness could only grow. In any case, their sense of identity with the Hanoverian succession and their abhorrence of the regime that had unjustly forced their parents to flee were both very strong.

In When the Young Pretender appeared in , the Huguenots were quick to come forward with loyal addresses promising men for service against him. By the time of the Napoleonic Wars, no-one could doubt their Englishness. On July 26th, a mass meeting of Londoners unanimously declared its 'determination to stand or fall with our King and country' because:. The independence and existence of the British Empire The declaration was signed by the chairman: Jacob Bosanquet, grandson of David Bosanquet who had taken refuge from Languedoc in Assimilation was not accomplished without strains within Huguenot families.

Some of the steps that might be involved are revealed in the autobiography of Sir Samuel Romilly , a law reformer whose career was important for its long and successful. His great-grandfather, a landowner at Montpellier, had remained in the south of France after the Revocation, but continued to worship in Protestant ways within the security of his own home, and brought up his children as Protestants. It was Samuel's grandfather, Etienne, who became a refugee in , at the age of seventeen. He went to Geneva for the specific purpose of receiving Communion, and there decided not to return home but to go instead to London.

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Only then did he inform his family of his decision, but his father accepted the situation and sent money to him from France which helped him establish himself as a wax-'bleacher in Hoxton, It is typical of first-generation refugees to marry others of their own kind, and Etienne married Judith de Monsallier, the daughter of another Huguenot immigrant. Samuel Romilly's father, Peter, was apprenticed to a Frenchman in the City, a jeweller named Lafosse. In due course Peter too married the daughter of a refugee, Margaret Gamault, so Samuel was brought up in surroundings which retained strong Huguenot influences.

He described his father as attaching more importance to practical charitable behaviour towards his fellow men than to forms of worship, but Peter made his family regularly attend morning and evening worship on Sundays, alternating between the parish church and the French chapel in which he had a pew. Otherwise he was far from impressed:. Nothing was ever worse calculated to inspire the mind of a child with respect for.

Most of the descendants of the refugees were born and bred in England, and desired nothing less than to preserve the memory of their origin; and their chapels were therefore ill-attended. A large uncouth room, the avenues to which were narrow courts and dirty alleys, and which, when you entered it, presented to the view only irregular unpainted pews and dusty plastered walls; a congregation consisting principally of some strange-looking old women scattered here and there, one or two in a pew, and a clergyman reading the service and preaching in a monotonous tone of voice, and in a language not familiar to me, was not likely either to impress my mind with much religious awe, or to attract my attention to the doctrines which were delivered.

Nor did he respect the school to which he was sent, 'of which the sole recommendation seems to have been that it had once been kept by a French refugee, and that the sons of many refugees were still scholars at it'. Writing, arithmetic, and the rules of French grammar. As for 'the more familiar use' of French, that was something which he and his brother acquired at home, for it remained 'a rule established by my father, that French should be spoken in the family on a Sunday morning, the only time Despite his strictures on the French services he had known in his youth, Samuel Romilly continued to attend the chapel, and found it a changed place when a new minister, John Roget, replaced the old man whose monotony had so bored him.

Roget indeed became a close friend, and married his sister Catherine. Samuel's Huguenot background must have continued to influence him, and in he followed his elder brother and father in being elected a director of the French Protestant Hospital. But by and large it was the members of his — the third — generation of refugees who were the last to show any profound awareness of the Huguenot character of their families.

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In those Protestants who remained in France finally won toleration, and shortly afterwards special rights were offered to Huguenot descendants who might wish to return there. Very few of those who had crossed the Channel can have been tempted, for assimilation was complete. What had been French had become British. Various stages can be discerned in the process of assimilation. Just as modern West Indian immigrants may be specifically Grenadian or Trinidadian in the first generation but more generally West Indian in the second, so the Huguenots moved from a close attachment to their provinces of origin towards simply a consciousness of having had roots in France.

Between the s and , a series of Friendly Societies — the first in England — were founded, almost all with a French regional basis: the 'Societe des Enfants de Nimes', the Society of Dauphine, the Norman Friendly Society and so on. In London, where there were many French congregations, certain churches drew markedly on some provinces rather than others, so that in Spitalfields refugees from Picardy were likely to attend the church of St Jean, while those from Poitou were drawn to La Patente.

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Refuge relief — a massive operation which involved the transfer of over one and. La Providence , the French Protestant Hospital, was founded in , also in London; it still exists today, located now at Rochester in the form of flatlets for the elderly. French congregations dwindled in number and lost their regional bases of membership.

The Westminster French Protestant School, founded in for descendants of the refugees, survived into this century and continues to assist with their education in the new guise of the Westminster French Protestant School Foundation. Calvinism, with its elders to supervise moral behaviour and its deacons to administer poor relief, was always a practical form of religion. Its founder, John Calvin, wanted people to worship God as was their duty, and established an organisation designed to achieve that end.