A Brief History of Petit Quevilly Temple



We are lucky to have, in our midst, helpful people who are willing to share what they have with others. Our fellow lister, Chris Shelley, has written a history of the Protestant Temple of Quevilly in Rouen, FRA. As it is within the scope of our Churches and Communities topics, Chris has very kindly given permission for me to post it to the list on his behalf.

I stress that this is Chris's work, not mine. Therefore, any questions or comments that others may have should be directed to Chris. And, of course, to Chris goes our thanks for completing this work and sharing it with us.

However, because this history is about 14 pages in length, it is too long for one posting. My task has merely been to divide up Chris's work into postings of appropriate length, and post them with his permission. This information will go out to the list over the next week, starting with this Introduction, continuing with Parts 1 to 8 to follow (with one Part posted each day). I hope other listers will find this information interesting and worthwhile. Regards, Andrea

Here are Chris's words about the Quevilly history --

For the past five years my wife has spent much of her free time transcribing the records of the Temple of Quevilly and entering the information into a computer database. This task now nears completion for the majority of the records are done. When complete the records will be available to anyone interested on CD, zip disc or on paper, and copies of what she has accomplished will be submitted to the Huguenot Society Library in London, to the Family History Library in Salt Lake, and to the Archieve Departmental, Seine Maritime in Rouen itself. I should like to stress that we intend to make no profit from this database, but will only cover costs when making CD's available to the general public.

The information posted here, and in the further posts this week, seeks to describe what we have found, while studying these records, about the good people of the reformed faith in Rouen, about the size and compilation of the congregation there, and some of what happened to them from the time that church records beginning the year 1564, until they end in 1685.

It should be noted that there are gaps in the record, and missing years. At one point the scribe makes the statement that he has no recollection of the names of all those who died from the plague that year, however, he says, 'I have consulted with Mr. ESMERY, a comforter of the sick who has added the following list from his memory.' A list of deaths is then appended to the normal burial register and this occurs at the end of the years 1649, and 1650. In 1649 there are 223 deaths written in the burial register of the Temple with an addition 113 appended from the memory of the comforter of the sick, total 334; in 1650 the figures are 269 and 131 respectively, for a total of exactly 400, which could well constitute 10% of the protestant population of the city. So it seems that even amongst the recorded years that we do have, there are likely to be omissions, unless the memory of Mr. ESMERY serves him particularly well."

Part 1:

SURNAMES mentioned in following information are (alphabetically) -- COGNARD, DESORMEAUX, DUCHEMIN, EDWARDS, GWYNN, HAYS, MARLORAT

The Temple at Quevilly, Rouen, FRA (Part 1)

On 6th June 1685, by order of the Parliament of Rouen, the Temple of Quevilly was condemned, and all exercise of the Reformed faith was prohibited in Rouen. The destruction of the Temple commenced that day and it was demolished down to its very foundations. However what could not be destroyed was the faith of the Protestants of Rouen, for that would endure. The Place where they worship might be raised to its foundation, but the foundation of their lives remained and their memory endured. The edifice that served as their meeting place might be gone, and they may have fled from Rouen but the record of their lives there persists, and their posterity has survived and increased, and remembers them. They will not be forgotten, and their memory shall endure forever.

Also we should note that although the church records begin in 1564, we know that the reformation had come to Rouen many years before. As early as 1528, according to Robin GWYNN, a layman was burnt at the stake, in Rouen, for heresy, and in 1562 Augustin MARLORAT, a minister, from Paris, was also martyred in Rouen.

That the records from Quevilly exist at all is something of a miracle, many of the Huguenot records perished during the destruction of their churches. So we should be very grateful for what has survived even though many years are missing and some of the earlier years are damaged, faded and difficult to read. This though is what we have available to us:- Births:1564-1566, 1576-1585, 1595-1604, 1609-1624 1631-1668; Marriages: 1631-1668; Announcements of Marriage: 1600-1608, 1609-1619, 1651-1685; Burials:1600-1668; and Combined records:1668-1685. Out of these records all that remains at this time to be transcribed are the births prior to 1624 which are very difficult to read and the burials from 1600-1630 and 1643-1668. The problem with the early baptisms is that not only are the records faded, somewhat damaged by water, human disregard and general wear and tear, but unfortunately one of the prerequisites for the office of priest at that time was not the ability to put pen to paper in a pleasing manner or the ability to spell correctly or even consistently . The scrawl that we have to try to decipher might be described more exactly as chicken-scratch, and certainly not as a "nice round hand."

In fact, in those far off days, of course there was no such thing as a standardized spelling and when the individual involved in the ordinance could often neither read nor write and could not therefore spell his own name, what chance did the officiator have.

Having thus data-entered the names, we are able to gather these names into family groups which are then added into a Family file, and are then available in a gedcom format. This often requires reference to sources other than the records before us, many time links have been discovered amongst the Publications of the Huguenot Society. I would be interested in knowing what percentage of those attending the Threadneedle Street Church are originally from Rouen or Seine Maritime, but my impression is that it is disproportionate to their numbers in France. The mere proximity of the department makes this I suppose inevitable. The HAYS family is a good example of a family connected with Rouen, whose family records are found in Rouen but also elsewhere:

Claude HAYS was an Elder of the Church in London and served the congregation for some years by taking charge of the accounts of the "Relief fund" (see Volume 49 of the Publications, page 229). This is the Claud HAYS who in 1671 in Threadneedle Street (TNS) married Eleanor COGNARD, who although born in England of an English mother, Eleanor EDWARDS, was descended through her father David from the large COGNARD family of Rouen (David COGNARD was one of twelve children of David COGNARD and Marie DUCHEMIN). Further, although the records of the HAYS family are to be found mostly in the records of the church at Guisnes near Calais (see Volume 3, of the Society Publications), Claude's mother Antoinette DESORMEAUX, was from Rouen and she and Claude's father who was also named Claude were married in the Temple of Quevilly on the 10th June 1640. Some of Claude junior's nephews and nieces were to be born in Dublin. And so in researching this family, we find them in records of Quevilly, but we have also had to look in the records from: Guisnes; Threadneedle Street, London; and Dublin, as well as among the wills held in Chancery Lane.

Part 2

SURNAMES in the following post are (alphabetically) -- DUMOUCHEL, HARDY, MAURICE, SIMON

Temple at Quevilly, Rouen, FRA (Part 2)

Examining the records of the Quevilly Temple statistically it is possible to see trends and to see how the congregation declined over the years. In the 1630's (1631-1640) for instance there were an average of 249 births per year, and a steady decline can be seen as follows:

1631-1640, Averaged - 249 Baptisms per year, 59 Marriages per year
1641-1650, Averaged - 233 Baptisms per year, 50 Marriages per year
1651-1660, Averaged - 220 Baptisms per year, 44 Marriages per year
1661-1670, Averaged - 197 Baptisms per year, 37 Marriages per year
1671-1680, Averaged - 170 Baptisms per year, 34 Marriages per year
1681-1684, Averaged - 153 Baptisms per year, 32 Marriages per year
(1684 being the last complete year of records.)

Despite the shrinking Protestant population of Rouen, it can be seen that with 153 baptisms and 31 marriages in 1684, the community at the time of the revocation was still substantial, demographically it can be assumed that the mid 1600's `the Huguenot population averaged around 5000, though I have seen estimated ranging from 4,000 to 10,000.

As stated in the Introduction to this topic, the transcription of the deaths and burials is continuing, but as we complete this process it will be possible to see how death and disease affected the community. For the records we have so far it is still possible to see how their numbers might have increased had it not been for the plague that swept through the city on a frequent basis. For the years we have where no "contagion" is mentioned, 1631-1633 for instance, deaths for the three years total 570, compared with 726 births(baptisms) for the same period, baring emigration an increase in the population of 156 persons an average of 52 per year. However for the years subsequent from 1634-1639 when the dreaded disease layed waste the city, 1503 persons were born, and 1511 perished, these were years in which the population obviously failed to increase. Some years like 1635 a mere 187 died, some obviously of old age and other natural infirmities but many of the plague, in 1637 however 303 died with a much higher percentage succumbing to the fearful disease. It should be noted that what we refer to as the "plague" or the "Black death" is referred to by the scribes of the records from Rouen as; "le contagion" in Le Havre it is always "la peste" but the two are synonymous.

There is a sadness that purveys the records of these years as families are devastated by the disease, a sadness that is almost tangible. Often one member of a family will be recorded as dying and on subsequent pages other children and their parents will follow their loved ones down to the grave. Such is the case with the family of Guillaume SIMON, who died aged 52, in October 1635, being buried on the 22nd of that month. Three days later, on the 25th October, his daughter Marion was buried, aged 22 years of age. On the 28th October, just three days after, Jeanne aged 10, and Elizabeth aged 18 were both buried, and finally, on November 1st, Marguerite, aged 19, joins her father and her sisters in the grave. The girls' mother, Louise DUMOUCHEL, evidently survives and another daughter Anne, probably the only surviving child, gets married 19th February 1651, to Tobie HARDY. So some memory of the family did live on, though in what circumstances we can only imagine. Sometimes one feels as sorry for those who survive as they that died. Children may suddenly find themselves bereft of parents, orphans at an age when they cannot fend for themselves, or a mother like Louise DUMOUCHEL, whose husband is lost and who must be grief stricken at losing him and several of their children has to stir herself to look after those few children who survive. So it is always important to remember that what we are looking at are not names, and records of events but we are privy to the lives of a people whose sufferings and struggles the statistics merely attest to, and it is the testimony of their lives that I wish to devote the remainder of this article to. It is after all their example and their faith that we should remember not just a few of the dates, and events, important as they may have been, that touched but lives but briefly. Sometime it seems almost miraculous that a family survived at all, such an instance being one line of the family "MAURICE":

Part 3


Temple at Quevilly, Rouen, FRA (Part 3)

At Quevilly on 15th February 1651, Isaac MAURICE married Barbe LESTOURGEON. They had eight children but only one lived to marry and have children. Isaac MAURICE, their son, married Marthe MAYER, 6th December 1676 in the Temple; they had seven children of whom only one Marthe lived to marry. Marthe married Pierre FOUACHE in Rotterdam, they had three children of whom one only married and had children. Phillipe FOUACHE the son of Pierre and Marthe was to marry Esther PERREY who was born in London, but of French parents from Saintonge, they had three children and of course only one was to live long enough to get married and have children. Four generations in which only one survived to prolong the family name and it's inheritance. As well as struggling to merely survive, the survivors had to constantly move and adapt, many like the MAURICE family had to learn a new language, not once but twice. They had to learn to live in a country other than their own amongst people who were not always welcoming as they saw jobs being taken away from them by foreigners. Life was not easy as an emigree, but it was still a better life than that which they left behind them.

The congregation of Quevilly comprised mostly the new "middle-class" and some of the richer members of Rouen society, but few whose live are mentioned in the histories of that age. Those heroes that lived there, and whose deeds were remembered, were recorded by their families not by historians, and if their deeds survived them it was most often in diaries or Journals. One however whose name appears writ big in the annuls of those years and who spent some little time in Rouen is Gabriel MONTGOMMERY, the "Regicide", he who poked out the eye of the king with a stick. Gabriel (DE) MONTGOMMERY was for a short time, in 1562, in charge of the defense of Rouen, and has family ties with the city. From a marriage announced in Le Havre we learn that Judith, the daughter of Jacques BAULDOUIN and Marthe SALISBURY, was married in 1653 to Jacques DE VASSY, (Chevalier, Marquis de la Foret, Baron de St. Aubert, Seigneur du Mesnil-Imbert), whose father also Jacques DE VASSY ("Seigneur des dites terres") was married to Louise DE MONTGOMMERY - "fille de Gabriel II MONTGOMMERY et de Suzanne DE BOUQUETOT". The DE VASSY family attended the Temple of Quevilly. It is a shame that this hero of the Wars of Religion should be most often or only remembered by history for his accidental killing of King Henry II with a broken lance in a joust.

During the siege of the city in 1562, when MONTGOMMERY lead the defense of the city, a remarkable story is told concerning the near death of Francoise DE CIVILLE, I take this report of the event from: The Huguenots in France and America, by Hannah F. Lee. Francoise is found among the records of Quevilly, where he is baptized, 12th April 1537, the son of Alonce DE CIVILLE and Marie SALDAIGNE. He is actually married in London a few years after the events mentioned below, to Jeanne DUMOUCHEL, 17th August 1566.

"Francis DE CIVILLE, an officer, was wounded at the head of his company, in the heat of battle, and fell into a ditch, without any signs of life;--he was stripped by the opposite party, and thrown into a hole. A faithful domestic of CIVILLE's obtained leave to search for the body of his master. It was only by a small ring on his finger, that had escaped the cupidity of the plunderers, that he was enabled to discover the body. On examining it he found a slight motion of the heart. He conveyed him to the surgeons; they pronounced the case desperate; but the faithful domestic insisted on all measures being tried, and strove to administer nourishment, but could not succeed, owing to the locking of his teeth. At length the surgeons were prevailed upon to give him proper attention; his wounds were dressed and nourishment administered, and he began slowly to recover. A new attack, however, once more exposed him to the enemy; his chamber was entered, and his body seized and thrown from the window. He fell on a dung hill below, and lay two or three days without nourishment or assistance. At length he was discovered by friends, and every measure used for his restoration; he recovered, and survived for more than forty years afterwards." Francoise DE CIVILLE escaped to London where he was married, 17th August 1566 to Jeanne DU MOUCHEL. Francoise and Jeanne had at least two children, however they must have returned to Rouen by 1579, for their son Isaac was baptized there on 20th April in that year.

Though the city fell to the Royal troops, thankfully MONGOMMERY escaped capture, for in the dark hours of 1572 following the massacre on St. Bartholomew's day it was Gabriel MONTGOMMERY who kept hope alive. He escaped from Paris mounted upon a mule and outrunning his horseback pursuers for many miles before escaping to Normandy and thence to England. Shortly thereafter, when news of the Massacre in Paris reached Rouen, six hundred of the protestant faithful were arrested by Governor CARROUGES who then left town, putting them into "protective custody." However all six hundred were then attacked and had their throats cut, by a large mob of the faithful of the Established Church. The same mob then marched on Dieppe where Governor CIGOGNE, of that place, denied them access to the town, thereby saving the lives of over 1,000 men women and children. He later claimed that it was in return for their pledge to recant, that he had taken this step, and come to their aid.

The murder of the 600 protestant faithful may seem a dark and evil deed but perhaps a worse one had occurred in Rouen one Sunday the previous February as the Huguenot faithful were on their way to church. Probably, as usual, they were singing hymns as they went on their way, but as they left the protection of the city, and progressed toward the Quevilly Temple, they were attacked and one hundred and twenty-one of them were murdered nearly half of whom were mere children.

Part 4

SURNAMES in the following information are (alphabetically) -- AGNEW, BASANAGE, DE TOUVENTS, HUE, LE GENDRE, MONGOMMERY, ROUSSEL

Temple of Quevilly, Rouen, FRA (Part 4)

However great and memorable a hero such as the gallant MONTGOMMERY might have been, it is perhaps better to remember those who sacrificed as much for their faith without violence, and without seeking retribution. Numbered amongst these would be the women and children of Rouen. Although MONTGOMMERY was in the end captured and beheaded, making the ultimate sacrifice, during his life he was basically free to go where he would and perhaps we should remember those whom every day lived in danger of their lives without the opportunity or knowledge or possibility of fighting back, and whose only escape, flight to a foreign and more friendly land, was prohibited them. Amongst the brave people of Rouen are many who lived with this fear: men, women and children. There were two brave children whose stories have survived. These two were Francis ROUSSEL, and Ester HUE, and those storiesare worth retelling.

In 1686, or thereabouts, Francis ROUSSEL, then aged about five years, escaped to England, as did his mother and siblings. His father, Laurens ROUSSEL, an apothecary, remained in Pont Audemer under house arrest. The following is taken from Rev. David Carnegie AGNEW's book Protestant Exilesfrom France (1866).

"It was arranged for the family to travel to the coast in detachments, the two elder boys went with their mother to Calais, and Marie, the eldest daughter, was to follow with her brothers, Stephen and Frances aged eight and five years. Having dressed herself as a peasant girl, Marie placed the young boys in two panniers which were swung over the back of a donkey, covering them with vegetables and fruit; she put a basket containing poultry on the donkey's back.The little ones were charged neither to speak nor to move, whatever might happen on the road. A servant dressed as a farmer rode on horseback, moving in advance as if unknown to the girl. They traveled by night; but as time was precious, the latter part of the journey had to be taken during daylight. Suddenly a party of dragoons came in sight; they rode up, fixed their eyes upon Marie, and then on the panniers. "What is in those baskets?" they cried. Before Marie could give an answer one of them drew his sword, and thrust it into the pannier where the younger boy was hid. No cry was heard. Not a movement was made. The soldiers concluded that all was right and galloped off. As soon as they were out of sight, Marie knocked off the inanimate contents of the pannier. The little boy lifted up his arms toward her, and she saw that he was covered in blood from a severe cut to one of them. He had understood that if he had cried out his own life and the lives of his brother and sister would have been lost, and he bravely bore the pain and was silent."

Ester HUE was one of a group of children, who as a child of 12 was taken by some good ladies to listen to a sermon by one of the last pasteurs of Rouen, probably Monsieur BASANAGE. This act of kindness was, according to Philippe LEGENDRE the historian, "Against a law that had as yet not been written." The women were eventually fined for this treachery, but their hurt that day was the greater for the loss of one of the children. Ester HUE was stolen from them and rushed away, in the coach of M. DE TOUVENTS. While in the carriage he took the child in his arms and shaking her roughly repeatedly demanded that she should choose the religion that she wished to profess. The poor child struggled and wept, and cried out for help, seeking again and again to throw herself out of the speeding carriage. In the picturesque French phrase of M. LE GENDRE, she cried tears enough to break rocks, "...cris et des larmes a fendre les rochers." Ester was taken to the "Nouvelles-Catholiques" where after a long period and after more violent means than the persuasion of M. DE TOUVENTS, the young child's resistance was overcome, and she was forced to accept a religion that her family abhorred. The author leaves us with the suspicion that though she may have professed with her tongue, her heart was still true, for violent means might bruise the flesh but they will never breach the heart.

I believe that there is a special place prepared for the children of this holocaust, and that after all is finished they will be hugged and comforted in the arms of their Lord and Savior, Jesus Christ. They will be raised up on the last day, to a brightness and a glory that surpasses the sun in all its splendor, and they will sit with the saints and will rejoice.

Part 5:

SURNAMES mentioned in following info are (alphabetically) -- D'ALBERQUE, GODIN, GUILLOTIN(E), LE GENDRE, NOBLET, RENOULT

Temple at Quevilly, Rouen, FRA (Part 5)

The events following the revocation, in 1685, were to cause further mayhem and suffering amongst the protestant community. Though many had already left, many still remained in the city and more of these now sought to join family and friends who had gone before to the safer confines of England, the Netherlands or even America. Of course this in itself was not easy, and for a time the congregation who remained met secretly at the house of Mdm. GUILLOTINE "a l'ensigne du Quadran-de-Mer, rue de Gros-Horloge" Dame GUILLOTIN would we assume be the wife of one of the numerous descendants of Guillaume GUILLOTIN and Judith D'ALBERQUE, a family who were to change their name years later rather than be associated with the inventor of the machine that bore his and the family name. La femme GUILLOTIN was imprisoned for her actions, but it was said that though "she changed her domicile, she kept her faith" ("elle....change son domecile, mais garde sa foi.")

Others, who stayed for a period, attempted to "keep their faith" but this was a very dangerous and fearful time for those who did. An ordinance was introduced by order of the king that until he ordered otherwise, the children of the reformed religion were to be baptized without delay in the houses of their parents. And although this decree was not passed into law straight away, the priests acted upon it immediately and were praised by the Parliament of Rouen for so doing. Many of the protestant faithful, faced with no good option became nominal Catholics, being accepted "back" into the faith of their ancestors. How their consciences dealt with this is left with them, but though they professed with their lips, it is evident that their hearts remained with the reformed faith. Some like my own ancestor Nicholas GODIN of le Havre now had their children baptized Catholic, but obviously raised them according to their true beliefs for when the opportunity arose they smuggled the children to relatives abroad, that they might grow up in a place of tolerance and freedom where they could attend the church of their choosing, in a country where the air was free. Some chose to remain in their native land to keep hold on family property though many abandoned land and large estates exchanging them for freedom.

In Rouen there was one, Jacques NOBLET, born 20th August 1682, the son of Jacques NOBLET and Ester RENOULT, whose story and example tells of the extremities that had come upon the faithful by the turn of the century. In fact in the winter of 1703, Jacques was "the captive of Alger, languishing in a dungeon." His crime was that of not renouncing his faith, and he was condemned to be taken to the square in front of the Cathedral, and there have his hands and feet burned "like candles." He was taken from his confinement to the place of his ordeal where the priests knelt in vain begging him to recant. But his wife, his sister Esther, family and friends who were there encouraged him and asked that the sentence be carried out rather than keep him in suspense, and prolong the agony of anticipation. The judges however preferred a renouncement, and in order they thought to obtain it, they confined him now in another cell, and maintained him on stale bread and water. One of the priests, who came often to him, touched by his misery, informed NOBLET's wife of his whereabouts and so she came with her two-year old child and his mother and stood in near the walls of the garden of the General Hospital where he was incarcerated. Jacques now being unable to speak showed by signs that he would rather die than change religion. Finally, in early October, the jailer himself moved by his plight, secretly took Jacques from his cell and brought him unto his wife. Despite many obstacles, and despite the weakness brought on by his deprivation, Jacques NOBLET and his family were able to escape to Holland where, in 1704, according to the historian LE GENDRE they were "residing,"and "giving thanks to God for their deliverance."

Part 6:


Temple at Quevilly, Rouen, FRA (Part 6)

There are other residents of Rouen and Huguenots of that place who are better known than Jacques NOBLET, many other families more prestigious amongst the records of the city:

Perhaps the most famous of the protestant residents of Rouen was Thomas LE GENDRE, ancestor of the historian who tells us so much about the plight of the protestant congregation. Thomas was recognized for being the wealthiest merchant in Rouen, "and perhaps in France." He had a Cousin, Daniel, the son of Jacques LE GENDRE and Anne MORICE, who turned up in Charleston South Carolina, and other close relatives who escaped to England

There was Francoise BEUZELIN, a close relative of my own, of a well known Rouen family, whose father Benjamin served on the consistoire. In 1679, Francoise was an emigre in London and wrote of that city "I receive more support there than in any other place, I am near my friends and one breaths there an air of liberty which one cannot find anywhere else". Francoise had a sister Marie Magdaleine, who married Jean LAMBERT, who was knighted, becoming the first Earl Grey ( Burke's Peerage). In 1685 the BEUZELIN family fled to Hamburg.

One of the famous Huguenot Goldsmiths of London, Simon PANTIN, was of a family that originally learned and practiced the trade in Rouen. We are not sure when Simon made it to England but the lady who is probably his mother, Jeanne MAUBERT; his uncle Abraham, and Esaye, who is probably a cousin all appear in the "Temoignage," of the Threadneedle Street church in 1681. It is hard to be certain at this stage which PANTIN is which, as most of the large family were either named Simon, Esaye, or Abraham. Esaye PANTIN is also reputed to have been a silversmith in London though he was never given the use of a hallmark. Simon was apprenticed to Pierre HARACHE, who might actually be one of the most famous of the Huguenot Silversmiths of London.

We were to find the family of a Pierre HARACHE listed among the records of the Temple of Quevilly, when for instance, 26th July 1682, Pierre HARACH, age 29, the son of Pierre HARACHE, and Ysabeau GUERIN, married Jehanne, the daughter of Michel LE MAIGNEN, and Marie LE CONTE, at this wedding Pierre is listed as "a silversmith."

We believe it quite likely that this Pierre is from the same family as the Pierre who eventually became one of the most famous of the Silversmiths of London. Hugh TAIT, in his article on London Huguenot Silver, feels that the connection between Rouen and London is not yet proven, but that Pierre's signature is preserved amongst the records of the Swallow Street church, and though that copy is not available to me, I have a copy of signatures of two of the four members of the Rouen family whose names were Pierre and who might have made it to England at that time. The Gentleman who married in 1682, in Rouen, is unlikely the same man as was a silversmith in England even though he is the only one we can be certain was a silversmith, because the London silversmith had arrived in England in 1681 and it very unlikely that, having escaped from France in 1681, he would return thence again, in 1682. The Pierre from Rouen did not sign the register at the birth of his eldest daughter, Ester, in February 1684, perhaps he was in England at the time? He does however sign the christening of his second daughter Jeanne, in June of 1685, also in Quevilly Temple. Some brilliant examples of the work of Pierre HARACHE, the Londoner, have survived, amongst them, an ewer and basin he made for the Duke of Devonshire which recently sold at Christie's. There is a similar set made by his son, Pierre junior, which can be seen at the Althorp home of the Spenser family. Even though there is no provable connection between Pierre HARACHE of London and his namesake in Rouen, it is tempting to suspect a familial connection between the two men, as the chances of there being two men, with the same name, and with the same profession, living at the same time and not being related seem slim.

Jacob MARGAS is another Silversmith whose family stemmed from Rouen, his father Samuel having arrived in England in 1687.

Part 7:


Temple at Quevilly, Rouen, FRA (Part 7)

Last of those I will mention who brought fame to the place of their birth, is Pierre MOTTEUX, the writer and translator, who brought Rabelais and Cervantes into the English tongue and thus introduced these giants of literature to many Englishmen. We assume that Pierre is the child christened Pierre Anthoine the son of Anthoine LE MOTTEUX, and Isabelle LENUD, 25th February 1663. He is certainly of that place and there is really no other candidate born within 30-40 years at the right age to fill his shoes.

There are others from Rouen, who might be worthy of mention, some whom I do not know, some who have not come to my attention, and some that I have ignored. I have, for instance, an article before me by Jean GOSSELIN, which transcribes much of the Journal of "un negociant-armateur de Rouen," Jacques PAPAVOINE. I also have more information concerning the BEUZELIN and GODIN families to mention just two. However in the end the lives of the people of Rouen could fill many volumes and that is not my purpose here. Most of the congregation are Frenchmen, but amongst the families who appear in the Quevilly records there are some that obviously are not natives of Rouen. Some are French but stated to be from elsewhere, others have names which reveal their origins. An English trading community had settled in the city, and members of these families attended the Temple. One such was the HUMPHREY family, whose names the French scribes had awful trouble with usually resorting to "Omfey." Then there was poor "Omfrey Wilquins" whose name nobody could quite get right. There was the SCOTT family who presumably also came from the British Isles. Other foreigners include the VAN VLIRDEN's and VANDER SCHALKE's who are obviously Dutch and one of my favorite families who are it is thought descended from a one time Spanish ambassador to the city the "DE CIVILLE's" whose name suggests he came originally from Seville.

I cannot conclude, without relating perhaps one of the saddest of all the many sad happenings in Rouen, and here I will quote from the wonderful book by Samuel SMILES, The Huguenots: Their Settlements, Churches, and Industries in England and Ireland. This section is from Chapter Ten of his book which details the reaction of Isaac DUMONT De BOSTAQUET to the events following the arrival of the dragonnades after the revocation of 1685:

"At last the edict was revoked, and the dragoons were let loose on the provinces to compel the conversion of the Protestants. A body of cuirassiers was sent into Normandy, which had hitherto been exempt from such visitations. On the intelligence of their advance reaching DE BOSTAQUET, he summoned a meeting of the neighboring Protestant gentry at his house at La Fontelaye, to consider what was best to be done. He then declared to them his intention of leaving France should the king persist in his tyrannical course. Although all who were present praised his resolution, none offered to accompany him--not even his eldest son, who had been married only a few months before. When the ladies of the household were apprized of the resolution he had expressed, they implored him, with tears in their eyes, not to leave them; if he did, they felt themselves to be lost. His wife, on the eve of another confinement, joined her entreaties to those of his children, and he felt that under such circumstances flight was impossible.

The intelligence shortly reached La Fontelaye that the cuirassiers had entered Rouen sword in hand, under the Marquis DE BEAUPRE CHOISEUL; that the quartering of the troops on the inhabitants was producing "conversions" by wholesale; and that crowds were running to M. DE MARILLAC, the intendant, to sign their abjuration, and thus get rid of the soldiers. DE BOSTAQUET then resolved to go over to Rouen himself, and see with his own eyes what was going on there. He was greatly shocked both by what he saw and by what he heard. Sorrow sat on all countenances except those of the dragoons, who paraded the streets with a truculent air. There was a constant moving of them from house to house, where those quartered remained, swearing, drinking, and hectoring, until the inmates had signed their abjuration, when they were withdrawn for the purpose of being quartered elsewhere. DE BOSTAQUET was ineffably pained to find that these measures were generally successful; that all classes were making haste to conform; and that even his brother-in-law, M. DE LAMBERVILLE, who had been so staunch but a few days before, had been carried along by the stream and abjured.

DE BOSTAQUET hastened from the place and returned to La Fontelaye sad at heart. The intelligence he brought with him of the dragonnades at Rouen occasioned deep concern in the minds of his household; but only one feeling pervaded them--resignation and steadfastness. DE BOSTAQUET took refuge in the hope that belonging as he did to the noblesse, he would be spared the quartering of troops in his family. But he was mistaken. At Rouen, the commandant quartered thirty horsemen upon Sieur Chauvel, until he and his lady, to get rid of them, signed their abjuration; and an intimation was shortly after made to DE BOSTAQUET that unless he and his family abjured, a detachment of twenty-five dragoons would be quartered in his chateau. Fearing the effects on his wife in her then delicate state of health, as well as desiring to save his children from the horrors of such a visitation, he at once proceeded to Dieppe with his eldest son, and promised to sign his abjuration, after placing himself for a time under the instruction of the reverend penitentiary of Notre Dame de Rouen.

No sooner had he put his name to the paper than he felt degraded in his own eyes. He felt that he had attached his signature to a falsehood, for he had no intention of attending mass or abjuring his religion. But his neighbors were now abjuring all round. His intimate friend, the Sieur DE BOISSE, had a company of musketeers quartered on him until he signed. Another neighbor, the Sieur DE MONTIGNY, was in a like manner compelled to abjure--his mother and four daughters, to avoid the written lie, having previously escaped into Holland. None were allowed to go free. Old M. DE GROSMENIL, DE BOSTQUET's father-in-law, though laid up by gout and scarce able to hold a pen, was compelled to sign. In anticipation of the quartering of the dragoons on the family, his wife had gone into concealment, the children had left the house, and even the domestics could with difficulty be induced to remain. The eldest daughter fled through Picardy into Holland; the younger daughters took refuge with their relatives in Rouen; the son also fled, none knew whither. Madame DE GROSMENIL issued from her concealment to take her place by her suffering husband's bed, and she too was compelled to sign her abjuration; but she was so shocked and grieved by the sin she felt she had committed that she shortly after fell ill and died. "All our families," says DE BOSTAQUET, "succumbed by turns." A body of troops next made their appearance at La Fontelaye, and required all the members of the household to sign their abjuration. DE BOSTAQUET's wife, his mother--whose gray hairs did not protect her--his sons, daughters, and domestics, were all required to sign.

Part 8:

This is the last in the series about the history of the Temple at Quevilly, Rouen, FRA. As mentioned in previous posts on this topic, the author is fellow lister Chris Shelley Chsdss771@cs.com . I am sure you all join me in thanking Chris for his kindness and generosity in sharing it with us. This history, sent to the list in installments over the last week, has been posted on Chris's behalf and with his permission.

SURNAMES in the following information (alphabetically) -- BINYON, DE BOSTAQUET, LE GENDE, VROULING

Temple at Quevilly, Rouen, FRA (Part 8)

"The sad state to which my soul was reduced," continues DE BOSTAQUET, "and the general desolation of the Church, occasioned me the profoundest grief...... All feeling equally criminal, we no longer enjoyed that tranquillity of mind which before had made us happy. God seemed to have hid himself from us; and though by our worship, which we continued publicly to celebrate, we might give evidence of the purity of our sentiments and the sincerity of our repentance, my crime never ceased to weigh upon my mind, and I bitterly reproached myself for having set so bad an example before my family as well as my neighbors..... But I could not entertain without grief the thought of my children being exposed to the danger of falling a prey to these demons who might any moment have carried them away from me. I was constantly meditating flight; but the flesh fought against the spirit, and the fear of abandoning this large family, together with the difficulty I saw before me of providing a subsistence for them in a foreign land, held me back; though I still watched for a favorable opportunity for escaping from France, by which time I hoped to be enabled to provide myself with money by the sale of my property."

Others there are, both known and unknown, famous and humble, who were of Rouen and who attended the beautiful Temple just south of the Seine river at Quevilly. Many of this community died for their beliefs, many fled home and family, dispersed among the nations of the world, some stayed and like Thomas LE GENDE, and the DE BOSTAQUET family and VROULING family, abjured, and had to learn to live with that decision. But they were a good people who lived in a terrible and troubled time, and whose honest hearts sought after the truth, a truth that seemed missing from the established church. However after the Revocation of 1685, their existence in Rouen was, at least as far as the law was concerned, prohibited. All evidence of their existence there was obliterated, their Temple gone. But not all was lost, for although the edifice that served as their meeting place might be destroyed, and though they may have fled from Rouen still the record of their lives there persists. One of the members of the protestant community, perhaps one of the Pasteurs or one of the members of the Consistoire saved the records of the church, and so, all these years later, we are able to compile this record of their lives and deeds. It is indeed a blessing to be related to these fine people and to be involved in the work we do with the records of their church. In doing this we seek to perpetuate their memory and pay tribute to their lives. We have gathered them together once more as individuals but more importantly as families. We find that their posterity has survived and increased throughout the world; we have discovered distant cousins and family and made friends through this project. And so the names of the past come fresh to our lips, people dead three or four hundred years have become as friends to us. We know them and have come to love them. Occasionally we come across a man, a couple or a family from Rouen in a place where we did not expect them to be, and it is like finding a friend who was lost, and we are happy that we have found them once more. And so they have become a very real part of our lives, and their memory endures with us. In the end, they will not allow us to forget them.

The death of our martyred Huguenot ancestry is no less a death than that of those killed in any war; their sacrifice, is no less a sacrifice than any that mankind has made. And so, is it not right, in the end, in the immortal words of Laurence BINYON to say of them that:

They shall grow not old, as we that are left grow old, Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning We will remember them. As the stars that shall be bright when we are dust, Moving in marches upon the heavenly plain, As the stars that are starry in the time of our darkness, To the end, to the end, they remain.