In Troubadour-Land: A Ramble in Provence and Languedoc Part 16

For several centuries Maguelonne was a sort of ecclesiastical republic, in which the bishop exercised the office of president. It became very rich and luxurious. The bishop, not too scrupulous, forged imitation Saracen coins, and was called to order for doing this by Clement IV. in 1266. It seemed to the sovereign pontiff a scandal, not that the bishop should forge the coins, but that he should forge them with the name of Mahomet on them as "Prophet of G.o.d." In 1331 statutes for the monastery on Maguelonne were drawn up, which proved that the discipline kept therein left much to be desired; and a monastic treatise on cooking that came thence shows that the monks and canons were consummate epicures.

Maguelonne was ruined first by Charles Martel. It was again, and finally ruined, by Louis XIII. The castle, the walls, the towers, the monastic buildings--everything was levelled to the dust, with the sole exception of the cathedral church. The stones of the dismantled buildings enc.u.mbered the ground till 1708, when they were all carried off for the construction of the new ca.n.a.l which runs along the coast through the chain of lagoons from Cette to Aigues Mortes.

"A church and its archives," says the historian of Maguelonne, "that is all that the revolution of fate has respected of one of the princ.i.p.al monastic centres in the south. A church in which service is no longer said, and archives that are incomplete. Even the very cemetery of Maguelonne has vanished, as though Death had feared to encounter himself in this desert, where naught remained save the skeleton of a cathedral. Yet what dust is here! Phoenician, Greek, Celtic, Roman, Christian, Mahomedan, French: A few tombs escaped the observation of the stone collectors of 1708, and even fewer inscriptions, excepting such as are found within the church, that is all! What a realization is this of the sentence on all things human, _Pulvis es_." [1]

[Footnote 1: Germain: "Maguelonne et ses eveques," 1859.]

[Ill.u.s.tration: East end of the Church of Maguelonne.]

The islet of Maguelonne is but one knot in the long thread of _cordon littoral_ that reaches from Cette to Aigues Mortes, and it can be reached on foot by land from Palavas, but the simplest and shortest route is by boat in half an hour over the shallow mere, nowhere over three feet six inches deep. The boats of the fishermen are all flat-bottomed, and the men have to row gingerly, lest their oars strike the bottom, or else they punt along. One can see as one crosses, the points of rest of the old causeway.

The church, like that of Les Trois Maries, is feudal castle as much as cathedral, calculated, on occasion, to give refuge within to the inhabitants of the town, whilst the garrison stood on the flat roof and showered arrows, stones, molten sulphur and pitch upon the besiegers.

The whole of this coast was liable to the descent of Moorish and Saracen pirates, consequently the same type of church prevails all along it. The western tower is ruinous, but the remainder of the church is in tolerable condition. It is cruciform, with an apse, as but very narrow windows, high up and few. The roof is slabbed with stone, so as to form a terrace on which the besieged could walk, and whence they could launch their weapons through the slots and between the battlements. At the south-west end of the church is a curious entrance door of the twelfth century, with a relieving arch of coloured marbles over it, and the apostles Peter and Paul rudely sculptured as supporters of the arch. They occupy a crouching position, and are sculptured on triangular blocks. In the tympanum is the Saviour seated in glory. But what in addition to its quaintness of design gives peculiar interest to this doorway is the inscription it bears:--

AD PORTVM VITE SITIENTES QVIQVE VENITE.

HAS INTRANDO FORES, VESTROS COMPONITE MORES.

HINC INTRANS ORA, TVA SEMPER CRIMINA PLORA.

QVICQVID PECCATVR LACRIMARVM FONTE LAVATVR.

B. D. IIIVIS FECIT HOC ANNO INC. DO. CLXXVIII.

Let those who will come thirsting to the gate of Life.

On entering these doors compose your manners.

Entering here pray, and ever bewail your crimes.

All sin is washed away in the spring of tears.

Bernard de Trevies made this, A.D. 1178.

Now Bernard of the Three-Ways is a man who did something else--he was a novelist and a poet. A Canon of Maguelonne, gentle and pure of heart, he wrote the story of 'Pierre de Provence et la belle Maguelone,' a charming monument of the old Languedoc tongue worthy to range alongside with 'Auca.s.sin et Nicolette.' It has been translated into most European languages, Greek not excepted, and has become a favourite chapbook tale.

It is still read in all cottages of France, sold at all fairs, but sadly mutilated at each re-edition, and in its chapbook form reduced to a few pages, which is but a wretched fragment of a very delightful whole. No idea of its beauty can be obtained without reference to the old editions, where it occupies a goodly volume.

The story of Pierre de Provence is not one of extraordinary originality, but its charm lies in its general tone, healthy, pure, gentle, full of the freshness of chivalry in its first inst.i.tution, and of religion in its simplicity. We probably have not got the poetic romance quite in its original form as it left the hands of Bernard, for Petrarch, whilst a student at Montpellier, was struck with it, and added some polis.h.i.+ng touches, and it is the version thus improved by his master-hand that is believed to have come down to us. I shrink from still further condensing a story spoiled already by condensation, and yet do not like altogether to pa.s.s it over without giving the reader some idea of it.

The story tells of a Peter, son of the Count of Melgueil, who, hearing that the King of Naples had a daughter of surpa.s.sing loveliness, determined to ride and see her. He had himself accoutred in armour, with silver keys on his helm, and on his s.h.i.+eld; and when he reached Naples jousted in tournament before the fair princess, whose name was Maguelone, and loved her well, and she him. But, alas! the king had promised to give her to the Prince of Carpona in marriage, and as she felt she could not live without her Pierre, and Peter was quite sure he could not live without her, they eloped together. When the sun waxed burning hot she became very weary, and he led her beneath a tree, and she laid her head on his knee and fell asleep. Then he saw how she had in her bosom a little silken bag, and he lightly drew it forth and peered within to see what it contained. Then, lo!

he found three rings that he had sent her by her nurse. Afraid of waking her, by replacing the bag, he laid it beside him on a stone, when down swooped a raven and carried it off. Peter at once folded his mantle, put it under the head of the sleeping girl, and ran after the bird, which flew to the sea and perched on a rock above it. Peter threw a stone at the raven and made it drop the bag into the water. Then he got a boat, moored hard by, jumped into the boat and went after the floating bag with the rings.

But wind and waves rose and brushed him out to sea, and carried him across the Mediterranean to Alexandria, where the Sultan made him his page. In the meantime the fair Maguelone awoke in the green wood, and finding herself alone, ran about calling "Pierre! Pierre!" but received no answer.

She spent the night in the forest, and then took the road to Rome, and encountering a female pilgrim, exchanged clothes with her. Maguelone pursued her journey, prayed in S. Peter's Church at Rome, unnoticed by her uncle, who, with great state, pa.s.sed by her kneeling there, and threw her alms. Then she went on to Genoa, where she took boat to Aigues Mortes.

Hearing at this place that there was a little island off the coast suitable for a hermitage, thither she went, and with her jewels she had brought from Naples built a little church and a hospital, in which she ministered to sick people. The Countess of Melgueil, hearing of the holy woman, came to visit her, and won by her sympathy, with many tears told her how she had lost her dear son Peter, who had gone to Naples, and had not been heard of since.

One day, a fisherman caught a tunny, and brought it as a present to the count. When the tunny was opened, in its stomach was found a little bag that contained three rings. Now, no sooner did the countess see these than she knew they were her own, which she had given to Pierre, and she hasted to tell the anchorite on the isle of the wondrous discovery, and to show her the rings. It need hardly be told that Maguelone also recognised them.

Now the Sultan of Alexandria had become so attached to Peter, that he treated him as his own son, and finally, at Peter's entreaty, allowed him to return to Provence, having first extracted from him a promise to come back to him. Peter carried with him a great treasure in fourteen barrels, but to hide their contents he filled up the tops with salt. Then he engaged with a captain of a trader to convey him across to Provence. Now one day the vessel stayed for water at a little isle, called Sagona, and Peter went on sh.o.r.e, and the sun being hot, lay down on the gra.s.s and fell asleep. A wind sprang up. The sails were spread. The captain called Peter. The men ran everywhere searching for him, could not find him, and at length were reluctantly obliged to sail without him. On reaching Provence the captain was unwilling to retain the goods of the lost man, and so gave them to the holy woman who ministered to the sick in the hospital she had built on a tiny islet off the coast. One day when Maguelone was short of salt she went to fetch some from the barrels given her by the s.h.i.+p's captain, and to her amazement found under the salt an incalculable treasure. With this she set to work to rebuild the church and her hospital.

In the meantime, Peter awoke, and found himself deserted. For some time he remained in the island, but from want of food and discouragement fell ill, and would have died had not some fishermen, chancing to come there, taken him into their boat. They consulted what to do with the sick man, and one said that they had best take him to Maguelone. On hearing the name Peter asked what they meant. They told him that this was the name given to a church and hospital richly built and tended to by a holy woman, on the coast of Provence. Peter then entreated them to carry him to the place that bore so fair a name. So he was conveyed, sick and feeble, into the hostel; but he was so changed with sickness that Maguelone did not recognise him, and as she wore a veil he could not see her face.

Now Maguelone, whenever she went by his bed heard him sigh, so she stood still one day, spoke gently to him, and asked what was his trouble. Then he told her all his story, and how sad his heart was for his dear Maguelone, whom he had lost, and might never see again. She now knew him, and with effort constrained her voice to bid him pray to G.o.d, with whom all things are possible. And when she heard him raise his voice in prayer with many sobs, she could not contain herself, but ran off to the church, and kneeling before the altar gave way also to tears, but tears of joy mingled with psalms of thanksgiving. Then she arose, and brought forth her royal robes, and cast aside those of an anchorite, and bade that Pierre should be given a bath and be clothed in princely garb. After which he was introduced into her presence. Of the joy of the recognition, of the restoration of the lost son to his parents, of the happy wedding, no need that I should tell.

The church and hostel of Maguelone remained ever after as testimony to the virtues and piety of La Belle Maguelone, its foundress.

Such is the merest and baldest sketch of this graceful tale, told by the very man who cut the inscription I copied from the door of the church, in which he served as canon. When Vernon Lee says of Provencal poetry that adultery--rank adultery was what it lauded, we must not forget that there is another side to be considered--and that the Provencal poets turned their pens as well to drawing pure and artless love.

The land and the old church are now the property of a private gentleman, a M. Fabre, who has a great love for the place. I remember the church, when I was a child, full of hay and f.a.ggots. It is now restored to sacred uses, but Ma.s.s is only said therein once in the year. The proprietor has built a farmhouse near it, and has moved his children's bodies to the old cathedral, and purposes to be laid there himself, when his hour strikes--surrounded by waters: the sea on one side, the great mere of Maguelonne on the other.

CHAPTER XVII.

BeZIERS AND NARBONNE.

Position of Beziers--S. Nazaire--The Albigenses--Their tenets--Albigensian "consolation"--Crusade against them--The storming of Beziers--Ma.s.sacre--Cathedral of Beziers--Girls' faces in the train--Similar faces at Narbonne, in Cathedral and Museum--Narbonne a Roman colony--All the Roman buildings destroyed--Caps of liberty--Christian sarcophagi--Children's toys of baked clay--Cathedral unfinished--Archiepiscopal Palace--Unsatisfactory work of M.

Viollet-le-Duc--In trouble with the police--Taken for a German spy--My sketch-book gets me off.

The position of Beziers is striking. It crowns a height above the Orb, its grand fortified church of S. Nazaire occupying the highest point, where it stands on a platform. This fine church is not the cathedral. In La Madeleine is the bishop's throne, a church that, with the exception of the tower and exterior of the apse, has been modernised out of all interest.

But S. Nazaire is a stately and beautiful church of the twelfth to the fourteenth century, in the style of the country, very little ornamented externally, and very strongly fortified; even the windows being made impenetrable by their strong _grilles_ of iron. There are two western towers, small, with an arch thrown between their battlements, over the rose window, and this battlemented archway is in fact a screen behind which the besieged sheltered whilst they poured down molten pitch on those who a.s.sailed the gateway of the cathedral. For this purpose there is an open s.p.a.ce between the screen and the facade. The apse of eight sides, internally is fine; and there is a beautiful octagonal apsidal chapel on the north side, entered from the transept.

Beziers is the scene of a horrible slaughter in 1209, after the siege by the Crusaders under Simon de Montfort. It had been a headquarter of the Albigenses. As we are now entering the region reddened with the blood of these heretics, it will not be improper here to give a little account of them.

The Albigenses are often erroneously confused with the Waldenses, with whom really they had little in common. Actually, the Albigenses were not Christians at all, but Manicheans. The heresy was nothing other than the reawakening of the dormant and suppressed Paganism of the south of France.

There are plenty of doc.u.ments which enable us to understand their peculiar tenets and practices.

[Ill.u.s.tration: Beziers from the river.]

They held a dualism of good and evil principles in the world, equally matched; and they taught that the evil principle was the origin of all created matter. Accordingly they rejected the Old Testament, and declared that all the world and man's body were of diabolic origin, and that the spirit only was divine. With regard to the person of Christ they were divided in opinion. Some said He had a phantom body, and that He seemed only to die on the cross. The real Christ was incapable of suffering. But another school among them declared that He had a true body born of Mary and Joseph, and that this was due to the evil principle, and that this body did hang on the cross. It was the Evil G.o.d of the Jews who slew Pharaoh in the Red Sea. They held that the Good G.o.d had two wives, Colla and Coliba, from whom he had many generations of spiritual beings. Of the Good Christ, the spiritual, they a.s.serted, that He neither ate nor drank, that He was the source of all mercy and salvation, but that the Bad Christ was the carnal one following the Good Christ as the shadow follows the body; that this Bad Christ had Magdalen as his concubine. They were not agreed as to the future of man. Some denied the existence of souls, some said that the souls were fallen angels inhabiting men's bodies, others that the soul was pure and could only attain to blessedness by emanc.i.p.ation from the body, all the works of which were evil.

The faithful of the Albigenses were divided into two orders, the "perfect,"

who wore a black dress, abstained from flesh, eggs, cheese, and from marriage; and the "believers" whose salvation was to be attained by a certain ceremony called the "consolation." This sacrament of consolation was performed by one of the perfect laying his hands on the believer; and after consolation, the newly-consoled must starve himself to death. A great number of trials of Albigenses have been collected by Limborch in his history of the Inquisition. One only can we now give. It is that of a woman who had herself consoled, and sending for a surgeon, ordered him to open her veins in a bath, that so, the blood running out more freely, she might sooner die. Also she bought poison, as the bleeding did not succeed, and procured a cobbler's awl wherewith to pierce her heart, but as the women with her were undecided whether the heart were on the right side or the left, she took the poison, and so died. [1]

[Footnote 1: We have got the Acts of the Inquisition at Toulouse during sixteen years, between 1307-1323. The whole number of cases reported is 932. The usual sentence on one found guilty--unless guilty of causing death by "consolation"--was to wear a tongue of red cloth on the garments. Of such there are 174 sentences. If a case of relapse, there was sentence of brief imprisonment, 218 cases; 38 were reported as having run away; 40 were condemned to death for having caused the death of dupes by "consolation;"

113 were let off penances previously imposed; 139 were discharged from prison, and 90 sentences were p.r.o.nounced against persons already dead.

_See_ Maitland's Tracts and Doc.u.ments on the Albigenses, 1831.]

We can understand what alarm this great heathen reaction in Provence and Aquitaine awoke in France, and in the minds of the popes.

Innocent III. at first employed against the Albigenses only spiritual and legitimate weapons; before proscribing he tried to convert them, but when they murdered his emissary, Peter de Castelnau, in 1208, he proclaimed a Holy War against them. It was a war undertaken on the plea of a personal crime, but in reality for the dispossession of the native princes who were believed to be in favour of the heresy. "The crusade against the Albigensians," says M. Guizot, "was the most striking application of two principles equally false and fatal, which did as much evil to the Catholics as to the heretics; and these are the right of the spiritual power to coerce souls by the material force of the temporal power, and the right to strip princes of their t.i.tle to the obedience of their subjects--in other words, denial of religious liberty to consciences, and of political independence to states."

[Ill.u.s.tration: Beziers.--Church of S. Nazaire.]

In 1208 Innocent summoned the King of France to sweep from southern France these heretics, "worse than the Saracens," and he promised to the leaders of the crusade the domains they won of the princes who favoured the heresy.

The war lasted fifteen years (from 1208 to 1223) and of the two leading spirits, one ordering and the other executing, Pope Innocent III. and Simon de Montfort, neither saw the end of it. During the fifteen years of this religious war, nearly all the towns and strong castles in the regions between the Rhone, the Pyrenees, the Garonne were taken, lost, retaken, given over to pillage, sack, and ma.s.sacre, and burnt by the Crusaders with all the cruelty of fanatics and all the greed of conquerors. In the account of the war by a Provencal poet, we are told that G.o.d never made the clerk who could have written the muster-roll of the crusading army in two or even three months. One of the first victims was the young and gallant Viscount of Beziers, who, the same author a.s.sures us, was a good Catholic, but whose lands and towns the rapacious horde l.u.s.ted to acquire. When they sat down before Beziers, then the Catholics within the walls made common cause with the heretics, and refused to surrender.

[Ill.u.s.tration: Fountain in the cloister of S. Nazaire, Beziers.]

Then the city was stormed, the walls scrambled up by a rabble rout of camp-followers, in s.h.i.+rts and breeches, but without shoes, who burst over the parapets whilst the envoys of the town were being amused by mock conferences with Montfort and the other leaders of the crusading host. A general ma.s.sacre ensued; neither age nor s.e.x were spared, even priests fell. It is said that news of what was being done was brought to Arnauld, Abbot of Citeaux, one of the commanders of the crusade, and he was told that faithful and heretics were being slaughtered alike. "Slay them all,"

said he, "G.o.d will know His own."

The story is told by a contemporary, but only as an _on-dit_, and may therefore be quite untrue. But Simon de Montfort, the hero of the crusade, employed like language. One day two heretics, taken at Castres, were brought before him, one of whom was unshakable in his belief, the other expressed himself open to conviction. "Burn them both," said the count; "if this fellow mean what he says, the fire will expiate his sins; and, if he lie, he will suffer for his imposture."

An attempt has been made to exculpate the leaders of the crusade from the atrocities committed at the capture of Beziers, and to clear them of the charge of treachery. It is so far certain that the town was captured and the ma.s.sacre begun by the camp-followers, but the Crusaders soon joined in and accomplished the work begun by the "ribauds;" and no attempt was made by the leaders to stay the carnage. In the cathedral church of S. Madeleine some seven thousand who had taken refuge there were butchered without regard to the sanct.i.ty of the spot. The city was then set on fire and the cathedral perished in the flames.

After all, it was well that the cathedral should be purged with fire, and rebuilt. One could not pray, one would not like to see the service of G.o.d rendered in a building that had been thus bespattered with blood. S.