who prefer to bake at their own domiciles as well as of the inhabitants who would have to pay less for bread made by the bakers.  In 1773, Guénin, a schoolmaster, discharged by the bishop of Langres, and supported in vain by inhabitants, is compelled to hand his place over to a successor appointed by the bishop.  In 1770, Rastel, a Protestant, having opened a public school at Saint-Affrique, is prosecuted at the demand of the bishop and of clerical agents; his school is closed and he is imprisoned.  When an organized body keeps purse strings in its own hands it secures many favors; these are the equivalent for the money it grants.  The commanding tone of the king and the submissive air of the clergy effect no fun mental change; with both of them it is a bargain,[2] giving and taking on both sides, this or that law against the Protestants going for one or two millions added to the free gift.  In this way the revocation of the Edict of Nantes is gradually brought about, article by article, one turn of the rack after another turn, each fresh persecution purchased by a fresh largess, the clergy helping the State on condition that the State becomes an executioner.  Throughout the eighteenth century the church sees that this operation continues.[3] In 1717, an assemblage of seventy-four persons having been surprised at Andure the men are sent to the galleys and the women are imprisoned.  In 1724, an edict declares that all who are present at any meeting, or who shall have any intercourse, direct or indirect, with preachers, shall be condemned to the confiscation of their property, the women to have their heads shaved and be shut up for life, and the men to sent to the galleys for life.  In 1745 and 1746, in Dauphiny, 277 Protestants are condemned to the galleys, and numbers of women are whipped.  Between 1744 and 1752, in the east and in the south, six hundred Protestants are imprisoned and eight hundred condemned to various penalties.  In 1774, the two children of Roux, a Calvinist of Nimes, are carried off.  Up to nearly the beginning of the Revolution, in Languedoc, ministers are hung, while dragoons are dispatched against congregations assembled to worship God in deserted places.  The mother of M. Guizot here received shots in the skirts of her dress.  This is owing to the fact that, in Languedoc, through the provincial States-Assembly “the bishops control temporal affairs more than elsewhere, their disposition being always to dragoon and make converts at the point of the bayonet.”  In 1775, at the coronation of the king, archbishop Loménie of Brienne, a well-known unbeliever, addresses the young king:  “You will disapprove of the culpable systems of toleration...  Complete the work undertaken by Louis the Great.  To you is reserved the privilege of giving the final blow to Calvinism in your kingdom.”  In 1780, the assembly of the clergy declares “that the altar and the throne would equally be in danger if heresy were allowed to throw off its shackles.”