The Works of Robert G. Ingersoll Volume III Part 21

A few Protestants, mild because in the minority, lived among these jackals and tigers.

One of these Protestants was Jean Calas--a small dealer in dry goods.

For forty years he had been in this business, and his character was without a stain. He was honest, kind and agreeable. He had a wife and six children--four sons and two daughters. One of the sons became a Catholic. The eldest son, Marc Antoine, disliked his father's business and studied law. He could not be allowed to practice unless he became a Catholic. He tried to get his license by concealing that he was a Protestant. He was discovered--grew morose. Finally he became discouraged and committed suicide, by hanging himself one evening in his father's store.

The bigots of Toulouse started the story that his parents had killed him to prevent his becoming a Catholic.

On this frightful charge the father, mother, one son, a servant, and one guest at their house, were arrested.

The dead son was considered a martyr, the church taking possession of the body.

This happened in 1761.

There was what was called a trial. There was no evidence, not the slightest, except hearsay. All the facts were in favor of the accused.

The united strength of the defendants could not have done the deed.

Jean Calas was doomed to torture and to death upon the wheel. This was on the 9th of March, 1762, and the sentence was to be carried out the next day.

On the morning of the 10th the father was taken to the torture room. The executioner and his a.s.sistants were sworn on the cross to administer the torture according to the judgment of the court.

They bound him by the wrists to an iron ring in the stone wall four feet from the ground, and his feet to another ring in the floor. Then they shortened the ropes and chains until every joint in his arms and legs was dislocated. Then he was questioned. He declared that he was innocent. Then the ropes were again shortened until life fluttered in the torn body; but he remained firm.

This was called "the question ordinaire."

Again the magistrates exhorted the victim to confess, and again he refused, saying that there was nothing to confess.

Then came "the question extraordinaire."

Into the mouth of the victim was placed a horn holding three pints of water. In this way thirty pints of water were forced into the body of the sufferer. The pain was beyond description, and yet Jean Calas remained firm.

He was then carried to the scaffold in a tumbril.

He was bound to a wooden cross that lay on the scaffold. The executioner then took a bar of iron, broke each leg and each arm in two places, striking eleven blows in all. He was then left to die if he could. He lived for two hours, declaring his innocence to the last. He was slow to die, and so the executioner strangled him. Then his poor lacerated, bleeding and broken body was chained to a stake and burned.

All this was a spectacle--a festival for the savages of Toulouse. What would they have done if their hearts had not been softened by the glad tidings of great joy--peace on earth and good will to men?

But this was not all. The property of the family was confiscated; the son was released on condition that he become a Catholic; the servant if she would enter a convent. The two daughters were consigned to a convent, and the heart-broken widow was allowed to wander where she would.

Voltaire heard of this case. In a moment his soul was on fire. He took one of the sons under his roof. He wrote a history of the case. He corresponded with kings and queens, with chancellors and lawyers. If money was needed, he advanced it. For years he filled Europe with the echoes of the groans of Jean Calas. He succeeded. The horrible judgment was annulled--the poor victim declared innocent and thousands of dollars raised to support the mother and family.

This was the work of Voltaire.

THE SIRVEN FAMILY.

Sirven, a Protestant, lived in Languedoc with his wife and three daughters. The housekeeper of the bishop wanted to make one of the daughters a Catholic.

The law allowed the bishop to take the child of Protestants from their parents for the sake of its soul. This little girl was so taken and placed in a convent. She ran away and came back to her parents. Her poor little body was covered with the marks of the convent whip.

"Suffer little children to come unto me."

The child was out of her mind--suddenly she disappeared, and a few days after her little body was found in a well, three miles from home.

The cry was raised that her folks had murdered her to keep her from becoming a Catholic.

This happened only a little way from the Christian City of Toulouse while Jean Calas was in prison. The Sirvens knew that a trial would end in conviction. They fled. In their absence they were convicted, their property confiscated, the parents sentenced to die by the hangman, the daughters to be under the gallows during the execution of their mother, and then to be exiled.

The family fled in the midst of winter; the married daughter gave birth to a child in the snows of the Alps; the mother died, and, at last reaching Switzerland, the father found himself without means of support.

They went to Voltaire. He espoused their cause. He took care of them, gave them the means to live, and labored to annul the sentence that had been p.r.o.nounced against them for nine long and weary years. He appealed to kings for money, to Catharine II. of Russia, and to hundreds of others. He was successful. He said of this case: The Sirvens were tried and condemned in two hours in January, 1762, and now in January, 1772, after ten years of effort, they have been restored to their rights.

This was the work of Voltaire. Why should the wors.h.i.+pers of G.o.d hate the lovers of men?

THE ESPENa.s.sE CASE.

Espena.s.se was a Protestant, of good estate. In 1740 he received into his house a Protestant clergyman, to whom he gave supper and lodging.

In a country where priests repeated the parable of the "Good Samaritan,"

this was a crime.

For this crime Espena.s.se was tried, convicted and sentenced to the galleys for life.

When he had been imprisoned for twenty-three years his case came to the knowledge of Voltaire, and he was, through the efforts of Voltaire, released and restored to his family.

This was the work of Voltaire. There is not time to tell of the case of General Lally, of the English General Byng, of the niece of Corneille, of the Jesuit Adam, of the writers, dramatists, actors, widows and orphans for whose benefit he gave his influence, his money and his time.

But I will tell another case:

In 1765, at the town of Abbeville, an old wooden cross on a bridge had been mutilated--whittled with a knife--a terrible crime. Sticks, when crossing each other, were far more sacred than flesh and blood. Two young men were suspected--the Chevalier de la Barre and D'Etallonde.

D'Etallonde fled to Prussia and enlisted as a common soldier.

La Barre remained and stood his trial.

He was convicted without the slightest evidence, and he and D'Etallonde were both sentenced:

_First_, to endure the torture, ordinary and extraordinary.

_Second_, to have their tongues torn out by the roots with pincers of iron.

_Third_, to have their right hands cut off at the door of the church.

_Fourth_, to be bound to stakes by chains of iron and burned to death by a slow fire.

"Forgive us our trespa.s.ses as we forgive those who trespa.s.s against us."

Remembering this, the judges mitigated the sentence by providing that their heads should be cut off before their bodies were given to the flames.

The case was appealed to Paris; heard by a court composed of twenty-five judges, learned in the law, and the judgment was confirmed.