The essays presented in this book represent a series of explorations in the social and religious history of France's Huguenots between the Edict of Nantes and its revocation. This book investigates the history of the Huguenots: how the community evolved numerically and sociologically in the face of intensifying pressure to return to the Catholic church; the nature of huguenot identity; the religious psychology, cultural practices and mental world of the group and its members. It also studies marital customs, moral beliefs, social mobility and wealth accumulation. The author explores whether there was a link between Calvinism and capitalism, as German sociologist Max Weber believed. He looks at whether the Huguenots displayed a greater inner-wordly asceticism or more of an aptitude for economic success than their Catholic neighbours. There is an investigation of the Protestant and Catholic visual cultures and a look at their behaviours and customs.

The role of architecture within the French Reformed tradition has been of recent scholarly interest, seen in the work of Helene Guicharnaud, Catharine Randall, Andrew Spicer, and others. Few, however, have investigated in depth the relationship between Reformed theology and architectural forms. In The Visual Theology of the Huguenots, Randal Carter Working explores the roots of Reformed aesthetics, set against the background of late medieval church architecture. Indicating how demonstrably important the work of Serlio is in the spreading of the ideas of Vitruvius, Working explains the influence of classical Roman building on French Reformed architecture. He follows this with an examination of five important Huguenot architects: Philibert de l'Orme, Bernard Palissy, Jacques-Androuet du Cerceau, Salomon de Brosse, and Jacques Perret. The distinct language of Huguenot architecture is revealed by his comparative analysis of three churches: St Pierre in Geneva, a medieval church overhauledby the Reformers; St Gervais-St Protais, a Parisian Catholic church whose facade was completed by the French Reformed architect Salomon de Brosse; and the temple at Charenton, a structure also designed and built by de Brosse. These three buildings demonstrate how the contribution of Huguenot architecture gave expression to Reformed theological ideas and helped bring about the renewal of classicism in France.

In this book, scholars of the Huguenot Refuge examine the situation of French Protestants before and after the Revocation of the Edict of Nantes in France and in the countries to which many of them fled during the great exodus which followed the Edict of Fontainebleau. Covering a period from the end of the 16th to the beginning of the 19th century, the book examines aspects of life in France, from the debate on church unity to funeral customs. Its primary focus is on the departure from France and its consequences, both before and after the Revocation. It offers insights into individuals and groups, from grandees - such as Henri de Ruvigny, depute general and later known as Earl of Galway - to converted Catholic priests, and from businessmen and communities choosing their destination for economic as well as religious reasons, to women and children moving across European frontiers or groups seeking refuge in the islands of the Indian Ocean. The information-gathering activities of the French authorities and the reception of problematic groups - such as the Camisard prophets among exile communities - are examined, as well as the significant contributions which Huguenots began to make in a variety of fields to the countries in which they had settled. The refugees were extremely interested in the history of their diaspora and of the individuals of which it was composed, and this theme too is explored. Finally, the Napoleonic period brought some of the refugees up against France in a more immediate way, raising further questions of identity and aspiration for the Huguenot community in Germany.

Memory and Community in Sixteenth-Century France engages the question of remembering from a number of different perspectives. It examines the formation of communities within diverse cultural, religious, and geographical contexts, especially in relation to the material conditions for producing texts and discourses that were the foundations for collective practices of memory. The Wars of Religion in France gave rise to numerous narrative and graphic representations of bodies remembered as icons and signifiers of the religious ’troubles.’ The multiple sites of these clashes were filled with sound, language, and diverse kinds of signs mediated by print, writing, and discourses that recalled past battles and opposed different factions. The volume demonstrates that memory and community interacted constantly in sixteenth-century France, producing conceptual frames that defined the conflicting groups to which individuals belonged, and from which they derived their identities. The ongoing conflicts of the Wars hence made it necessary for people both to remember certain events and to forget others. As such, memory was one of the key ideas in a period defined by its continuous reformulations of the present as a forum in which contradictory accounts of the recent past competed with one another for hegemony. One of the aims of Memory and Community in Sixteenth-Century France is to remedy the lack of scholarship on this important memorial function, which was one of the intellectual foundations of the late French Renaissance and its fractured communities.

In The Perraults, Oded Rabinovitch takes the fascinating eponymous literary and scientific family as an entry point into the complex and rapidly changing world of early modern France. Today, the Perraults are best remembered for their canonical fairy tales, such as "Cinderella" and "Puss in Boots," most often attributed to Charles Perrault, one of the brothers. While the writing of fairy tales may seem a frivolous enterprise, it was, in fact, linked to the cultural revolution of the seventeenth century, which paved the way for the scientific revolution, the rise of "national literatures," and the early Enlightenment. Rabinovitch argues that kinship networks played a crucial, yet unexamined, role in shaping the cultural and intellectual ferment of the day, which in turn shaped kinship and the social history of the family. Through skillful reconstruction of the Perraults’ careers and networks, Rabinovitch portrays the world of letters as a means of social mobility. He complicates our understanding of prominent institutions, such as the Academy of Sciences, Versailles, and the salons, as well as the very notions of authorship and court capitalism. The Perraults shows us that institutions were not simply rigid entities, embodying or defining intellectual or literary styles such as Cartesianism, empiricism, or the purity of the French language. Rather, they emerge as nodes that connect actors, intellectual projects, family strategies, and practices of writing.

Calvinism must be assigned a significant place among the forces that have shaped modern European culture. Even now, despite its history of religious fragmentation and secularization, Europe continues to bear the marks of a pervasive Calvinist ethos. The character of that ethos is, however, difficult to pin down. In this volume, many of the traditional scholarly conundrums about the relationship between Calvinism and the cultural history of Europe are revisited and re-investigated, to see what new light can be shed on them. For example, how has the ethos of Calvinism, or more broadly the Reformed tradition, affected economic thinking and practice, the development of the sciences, views on religious toleration, or the constitution of European polities? In general, what kind of transformations did Calvinism’s distinct spirituality bring about? Such questions demand painstaking and detailed scholarly work, a fine sample of which is published in this volume.