Chapter XIV: The Episode Explained (7)

Herr Joerg, the editor of one of the first reviews of Germany, has said that Prince Bismarck has done more to strengthen and make popular the Catholic cause in the empire than the two hundred Jesuits whom he has exiled could have done in half a century. This, we believe, is coming to be generally recognized. The war on the church was begun with loud boastings. Men of high position declared that in two years not a Catholic would be left in Germany. The prince chancellor disdained to treat with the Pope or the bishops, and defiantly entered upon his course of draconic legislation to compel to his stubborn will the consciences of eight millions of Prussian subjects. He is not able to conceal his disappointment. With glory enough to satisfy the most ambitious he could not rest content, but must court defeat. All his hopes have fallen to the ground. The Old Catholics who were to have been his most powerful allies have sunk into the oblivion of contempt; the priests whom he expected to throw off the authority of their bishops have not been found; the uprising of the laity against their pastors has not taken place; the bishop who was to have put himself at the head of a German Catholic Church has not appeared; the Falck laws have not served the purpose for which they were enacted, nor have the numerous supplementary bills met with better success. He has indeed made his victims personally most uncomfortable; bishops and priests he has cast into dungeons, monks and nuns he has driven forth from their homes and their country to beg the bread of exile; laymen he has sent to jail for speaking and writing the truth; but with all this he has not advanced one step towards the end he aims at. He has not made a breach in the serried Catholic phalanx. His legislation has nearly doubled the number of Catholic representatives in the parliament; it has given new life and wider influence to the Catholic press; it has welded the union of bishops, priests, and people, and bound all closer to the Pope. From their dungeons the bishops and priests come forth and are received in triumph like conquering heroes; imprisonments and fines of Catholic editors serve only to increase the circulation of their journals. In the meantime the radicals and revolutionists are gaining strength, crime is becoming more common, and the laws aimed at the church are beginning to tell upon the feebler organizations of Protestantism. Since the law on civil marriage has been passed comparatively few contract matrimony in the presence of the Protestant ministers; great numbers refuse to have their children baptized or to have the preachers assist at the burial of the dead. The government has become alarmed, and quite recently circulars have been sent to the officials charged with carrying out the law on civil marriage, in which they are instructed to inform the contracting parties that the law does not abrogate the hitherto existing regulation concerning ecclesiastical marriage, and that they are still bound to present themselves before the clergyman and to have their children baptized as formerly. The service of the police, we need scarcely say, is not required to induce the Catholics to seek the blessing of the church upon their marriage contracts or to have their children baptized.

The result of all this is that many wise and large-minded men, like Von Hoffmann, Von Gerlach, and Von Kirchmann, have lost all sympathy with the policy of Bismarck towards the Catholic Church, as well as confidence in its success. They now thoroughly understand that, were it possible to destroy the church, this would be an irreparable misfortune for the fatherland. The state needs the church more than the church the state. She can live with Hottentots and Esquimaux, but without her neither liberty nor culture can be permanent. It must also be humiliating to Prince Bismarck to see with what little success those who have sought to ape him have met. Mr. Gladstone, from faith in the chancellor, thought to bolster up a falling party by “expostulating” with the Pope, and he has succeeded only in finding himself in the company of Newdegate and Whalley. President Grant has been made to believe that the Pope is such a monstrous man that by means of him even a third term might become possible; and he will retire to the obscurity of private life with the stigma of having sought to stir up religious strife for the furtherance of his own private interest.

[37] April, 1874, p. 195.

[38] Romans xiii. 1, 2.

[39] The _British Quarterly_, January, 1875, p. 17.

[40] Luke x. 16.

[41] Matthew xviii. 17, 18.

[42] Acts iv. 20.

[43] Acts xv. 28.

[44] The _London Quarterly Review_, January, 1875, p. 160.

[45] _Der Culturkampf_, § 28, 29.

[46] _Culturkampf_, pp. 33, 34.

[47] _Culturkampf_ pp. 44-47.

NOTRE DAME DE PITIE.

“Was ever sorrow like, unto my sorrow?”

There is in the Imperial Library at Paris an old copy of the gospels written on parchment, evidently of the fourteenth or fifteenth century, with the arms of Colbert on the cover. It once belonged to the church of Albi. At the end of the gospels is the _Planctus_, or _Complainte de Notre Dame_ in the _langue d’Oc_—the old language of Southern France—full of naïve piety and charming simplicity. No one could hear unmoved the touching tone of reproach and grief it breathes throughout. It is in thirty-two stanzas, the lines of which, monotonous and melancholy, are like the repeated tollings of a funeral bell. The last words of each verse are an expression of exhausted grief—the dying away of a voice drowned in tears.…

It is entitled: “Here begins the Plaint in honor of the Passion of our Lord Jesus Christ and the sorrow of his most holy Mother.”

“Planh sobre planh! dolor sobre dolor!
Cel e terra an perdut lor senhor,
E yeu mon filh, el solelh sa clardor;
Jusieus lan mort an grande desonor.
Ay filh, tan mortal dolor!”[48]

The cry of _Ay filh!_—“Alas! my Son”—at the end of every verse is like a sob that breaks the plaint. This long wail of maternal grief, which no translation fully renders, was doubtless sung round many an effigy of the dead Christ in the dim old churches of Languedoc centuries ago, just as the people of the Pyrenees at this day gather around their dead to weep and improvise a dirge of sorrow. We were particularly touched at coming across this ancient document; for it seemed to echo the devotion to the Mother of Sorrows which we had found written all over southwestern France. Everywhere in this _Terra Mariæ_ are churches and oratories in honor of _Notre Dame de Pitié_, most of which are monuments of an age as sorrowful as the holy mystery they commemorate.

It is remarkable how popular devotion turned to the _Mater Dolorosa_ in the sixteenth century, when Christ seemed bleeding anew in this land of altars ruined and priests slaughtered by the Huguenots. Numberless are the legends of the apparitions of Our Lady of Sorrows in those sad days, which led to the erection of a great number of churches wherein she is represented holding her divine Son taken down from the cross—one of the most affecting appeals that can be made to the human heart. For the long, sad procession of mourners who go weeping and groaning through this valley of tears—_gementes et flentes in hac lacrymarum valle_—constitutes the greater part of the human race. The widow, the orphan, the friendless, the infirm, the needy, and the laborer with little or no joy in life, when they turn towards Mary, love to find her at the foot of the cross in mute sorrow over the inanimate form of her Son, or with the wheel of swords in her bleeding heart, or some other attribute of human infirmity. Hence the names given to these mountain chapels by the sorrowful as a mark of their trust in this sweet type of grief: _Notre Dame des Larmes_, _Notre Dame des Souffrances_, _de la Consolation_, _de l’Espérance_—names which have balm in their very sound. Above all is the title which seems to include all other sorrows—_Notre Dame de Pitié_—the most common among the perils of the mountain streams and on the broad moors of the Landes. There are innumerable _Pietàs_, or _Pitiés_, all through this region—on the sands of the seashore below Bayonne, where the sailors go to pray before embarking on the perfidious waves of the Bay of Biscay; in dangerous mountain passes, as in the oratory of Pène-Taillade beyond Arreau; among country groves, as in the lone sanctuary near Lannemezan to which the husbandman resorts to be spared the ravages of hail among his vines and wheat-fields; in the valleys of Bigorre; on the Calvary of Betharam; on the heights near Pau; and at Goudosse, where the poor _goîtreux_ of the mountains go to pray. Yes, the shadow of this great type of sorrow extends over all the land. There are several chapels of _Notre Dame de Pitié_ in the ecclesiastical province of Auch that are particularly renowned. One of these is the beautiful chapel of _Notre Dame de Garaison_, in the Diocese of Tarbes, dear to every Catholic heart in the land, embosomed among the hills of the Hautes Pyrénées like a lily in the green valley, whose Madonna was solemnly crowned in 1865, by the authorization of Pope Pius IX., in the presence of forty thousand people. At the very entrance is a _Pietà_, melting the heart with the sight of the pale, inanimate Christ and Mary’s incomparable woe.

“_Ay filh, tan mortal dolor!_”

Within are dim Gothic arches, large gilt statues of the twelve apostles, and the holy image of the _Mère des Douleurs_, before which we went to pray amid devout pilgrims. At one side is the fountain of healing waters; behind is a garden of roses; and on the other side are cloisters shaded with acacias, in the centre of which is the white Madonna standing serene and holy in the peaceful solitude with outstretched arms, as if calling on all:

“Dites, dites une oraison
A la Vierge de Garaison
Vous qui en ces lieux amène la souffrance,
Bon pèlerins,
Accablés de chagrins,
Pour que vos cœurs s’ouvrent à l’espérance.
Dans ce séjour,
Dites avec amour,
Dites, dites une oraison,
A la Vierge de Garaison!”[49]

Near Gimont, in the department of Gers, is _Notre Dame de Cahuzac_, in a pleasant valley on the left bank of a stream that bathes the walls of the church. Like all places of pilgrimage in this land of favored sanctuaries, it has its old legend, which is associated with a venerable elm, the relic of past ages. It was in the sixteenth century when a young shepherd, leading his flock at an early hour to a distant pasture, saw an elm in a garden by the wayside surrounded by an extraordinary light. The amazed youth fell on his knees—a spontaneous act in those days when the heart turned naturally to God at the moment of terror—stammered a prayer, and, unable to turn his eyes away, saw through the branches aflame, but not consumed, the wondrous form of Our Lady of Pity. As soon as he recovered his self-possession he ran to the Cistercian abbey at Gimont, and the monks, going to the tree, found the sacred, image of Mary, which they bore in procession to their church with songs of praise. The next day it was gone, and they found it again in the favored elm. Three times they bore it to their church: three times it returned to the tree. It was no use to contend with divine Providence. The garden was then purchased and an oratory built on the spot—a graceful monument of rural piety, to which one generation after another has resorted for spiritual favors and physical aid. It has its silver lamps and vessels; its walls are hung with golden hearts, valuable medals, and other offerings from the grateful votary. There is great devotion among Catholics to the one leper who returned to give thanks.

Cahuzac became renowned throughout the kingdom and attracted pilgrims of the highest distinction—lords, bishops, and cardinals. The archbishops of Auch, who bore the high title of Primate of the two Navarres, when they took possession of their see, came to place themselves under the protection of Our Lady of Cahuzac. Popes granted indulgences to the chapel, which thousands of pilgrims came annually to win—not only peasants from the neighboring fields, but the nobles of the land in penitential garb, with bare feet bleeding from the roughness of the way.

This holy sanctuary was saved, as it were, by a miracle from the Huguenots who came to lay it waste three centuries ago, the leader being struck down, as by an invisible hand, at the very door, to the consternation of his followers. It was closed at the Revolution, but again spared; and when better days arrived, it was reopened to popular devotion. The Abbé de Cahuzac, a young nobleman who had renounced the honors of the world and received holy orders at Rome, became chaplain of the church that bore his name. He served it with zeal and affection for more than thirty years, and at his death bequeathed a part of his fortune for its support, leaving behind him a holy memory still dear to the people.

A confraternity of _Notre Dame de Pitié_ was founded in this chapel by Dom Bidos, abbot of Gimont, under the patronage of Cardinal de Polignac, which became celebrated in the province and included all ranks of society. Men of illustrious birth, beside the man of humblest condition, bore the lighted torch before the revered image of Cahuzac in the public processions.

The arches and walls of the church were, under Henry IV., covered with rich paintings, which in time became half effaced. The church has been recently restored, and attracts great numbers of pilgrims from the neighboring departments. It consists of a nave and five chapels. Over the main altar is the revered statue, full of sweet, sad grace, at the feet of which so many have sought consolation. On one of the capitals in the nave is sculptured an episode from the old _Roman du Renard_, in which the fox takes the guise of a preacher to a barnyard auditory, who do not perceive the store of provisions already accumulated in the hood thrown back on his shoulders. This species of satire was one of the liberties of former times of which artists largely availed themselves.

Another chapel of _Notre Dame de Pitié_ is at Sainte-Gemme, built against the walls of an old feudal castle—a cave-like oratory of the thirteenth century, beneath a square tower, simple, antique, severe. Its gilt statue of the Mother of Sorrows and a few old frescos of the Passion are the sole ornaments, unless we except the arms of the old lords of Sainte-Gemme, carved among the arches. When the castle was besieged by the Protestants in the sixteenth century, the _châtelaine_ and her attendants betook themselves to the foot of the altar, where they prayed with fervor while the lord of the place defended it against the attacks of the enemy. A superhuman power seemed to aid him. After a few days the siege was raised, and he came, with his handful of brave followers, to ascribe the deliverance to Our Lady of Pity. The chapel became celebrated, and so great at times was the affluence of the pilgrims that services were held in the court of the castle before an altar set up beneath a venerable elm. Every Friday, in the good old times, the chaplain piously read the Passion according to St. John in this chapel, and then sang on his knees the _Stabat Mater_ with the verse,

“Quando corpus morietur,
Fac ut animæ donetur
Paradisi gloria,”

to obtain a happy end for the dying.

In the middle of the sixteenth century Dominique de Cuilhens was appointed chaplain of Sainte-Gemme. He was born in the vicinity—in the old manor-house of Cuilhens, which falling into his possession in the year 1569, he at once drew up a will in which he founded the little hospital of St. Blaise for the poor, and bequeathed to the needy of the parish the annual sum of forty-five livres, which the magistrates of the place, who were the executors, continued to pay till 1789.

In 1648 the lord of Sainte-Gemme, about to join the royal army in Catalonia, made a will, in which, in order to encourage morality in the town, greatly weakened by the troubles of the times, he gave the interest of a thousand livres, to be distributed annually by the rector and consuls of the place to girls of irreproachable morals about to marry—a legacy regularly paid till 1792.

The widow of his brother, Marie d’Antras, in her will ordered her body to be buried in the sanctuary where the lords of Sainte-Gemme had been buried since the ninth century, and left extensive domains for the foundation and support of a chapel adjoining, to be served by three chaplains, who were to say two requiem Masses a week for her soul, a _De Profundis_ at the end of every Mass, and perform a funeral service on the anniversary of her death. Moreover, the parishioners were to be summoned by the ringing of the bell every Saturday at a late hour to join in the Litany of the Blessed Virgin, which the three chaplains were to say aloud, adding a _De Profundis_ in her memory. Out of these domains were to be paid various legacies to relatives and domestics. They were seized by the revolutionary government and never restored to the church. The parish made an effort to save the legacy of the old lord to poor girls of good morals, but in vain. The chapel of Our Lady of Pity was also closed, and the government has never allowed it to be reopened for public worship, except during Passion Week, when Mass is still offered at the ancient altar and many come here to pray and receive the Holy Eucharist.

There is another chapel of _Pitié_ near Puycasquier, the ancient _Podium Asterii_—the height of Astier—an old town of the middle ages. This is a votive chapel called _Notre Dame de Gaillan_, built to commemorate the cessation of a pestilence that once raged in the neighborhood, where on Whitmonday a dozen parishes around still come in procession to hear Mass, deposit their offering, and place under the protection of Mary their hopes for the coming harvests. It stands a short distance from the town, hidden in a deep, narrow valley between two streams, in the centre of a churchyard where lie whole generations of the dead. It is a long, narrow chapel with arches of the fourteenth century, not beautiful in style or ornament, but dear to a grateful people, who come here in procession on the twenty-seventh of April to fulfil the vow of their fathers when delivered from the plague. One would think the benefit only of yesterday, from the enthusiasm manifested when this day comes. The bells ring out joyfully from the very dawn. All the men, women, and children in the vicinity gather together, and, under the guidance of their _curé_, proceed to _Notre Dame de Gaillan_, the glory of Puycasquier, chanting the litany as they go. As soon as they reach the edge of the hill, where they can look down on their beloved sanctuary, they all fall on their knees and chant three times the invocation: _Sancta Maria, Mater Pietatis, ora pro nobis!_ The _Libera_ is sung as they pass through the graves in the churchyard, and the priest intones the _Oremus_ when he comes to the door, and gives the absolution. Then they enter the church with the joyful _Regina cœli, lætare_, as if calling on the Virgin of Sorrows to rejoice over the resurrection of her Son at a season when all nature rises to newness of life. There is now a solemn pause of silent prayer. At eight o’clock precisely the priest reverently takes down the miraculous Virgin from its niche, and places it on a kind of trestle amid a profusion of flowers beneath a rich canopy. The litany is begun, and four notables of the town carry the statue to the churchyard gate, where it is received by four ploughmen whose privilege alone it is to carry the Virgin on these important occasions. Followed by the people in procession, accompanied by the local authorities in official array, and frequently escorted by the national guard under arms, they climb the heights of Puycasquier, winding around the hill till they arrive at the opposite side of the town, which they enter and proceed to the church, singing the martyrs’ hymn in honor of SS. Abdon and Sennen, the patrons of the parish—two noble Persians, martyred in the early ages, who are honored in four country churches at about equal distances from Auch, devotion to whom became popular in France after their bodies were brought to Soissons in the time of Louis le Débonnaire. The Virgin of Gaillan is thus borne all around the parish, and then reinstated in her niche with acclamations.

Among other usages peculiar to Puycasquier which have come down from ancient times are two that are somewhat curious. On Easter Eve, at one o’clock in the afternoon, the mayor and sub-mayor, in all the majesty of their village consequence set off by their official regalia, proceed in solemn state to the presbytery, accompanied by all the town officers, the bells ringing, as is due, at a _haute volée_. The _curé_, thus notified, stands ready to receive them in the wide-open door. He invites them to enter, and hastens to present wine as a proof of his hospitality, which is drunk to the peace and happiness of the people under their rule. The two magistrates now pray the _curé_ to accompany them to the church to sing the _Regina cœli_, and, placing themselves at his side, they escort him through the crowd, which by this time has assembled, to the holy place, where, in surplice and stole and pluvial, he intones the Easter hymn, which is caught up by the whole congregation. The _curé_ then places himself once more between the powers that be and proceeds to the chapel of Gaillan, followed by a crowd of all ages and conditions in holiday attire, full of animation and joy, but not immoderate in their gayety. The _Libera_ and _Regina cœli_ are here chanted as on the twenty-seventh of April, after which they return to the parish church to sing the latter a third time at the Virgin’s altar. The day of the Resurrection thus duly announced, the _curé_ is conducted by the mayor to the residence of the latter, where the table is loaded with cakes of all kinds, especially the _tourteau_[50] and _paëte_,[51] by no means unacceptable to appetites sharpened by so long a walk in the fresh mountain air. There is then an exchange of Gascon wit still more savory, with which the festival ends.

Another custom no less ancient and peculiar is connected with the Mass at Gaillan on St. Agatha’s day, which at least one member out of every family in the parish attends, to implore a blessing on the fruits of the earth. Before beginning the Holy Sacrifice, the _curé_ solemnly blesses the loaves brought by his parishioners, and after the Mass is over they cut them in pieces, and, going to their fields, bury them here and there in the ground, setting up a little cross, often a mere thornbush twisted into proper shape.

_Picasqué_, _petito bilo_, _gran clouqué_—Puycasquier, small town, great belfry—is a proverbial expression associated with the town on account of the fine old tower, visible all over the neighboring country. It was fortunately spared when the place was ruined by the Huguenots three centuries ago. Around its base are held great fairs several times a year, the resort of all the people in the vicinity.

The baptistery of the parish church has a curious font of lead which is very ancient—probably more than a thousand years old, from the style. It is cylindrical in form and covered with bas-reliefs like the lead font at Strassburg. There is a swan—emblem of the purity of the soul after baptism. An archer stands ready to attack it as soon as it issues from the regenerating waters, but the arrow he lets fly so vigorously is received by a lion _passant_ in his shoulder, which marches resolutely on, undisturbed by the evil adversary. It is the Lion of the tribe of Judah, who saves the soul by his power and bleeding wounds.

The votive chapel of _Notre Dame de la Croix_, at Marciac, is another pious monument of Mary’s protection during a great pestilence. Over the doorway is the following inscription:

Marciacam cum dira lues subverteret urbem,
Ipsamet hanc jussit mater sibi Virgo dicari
Sub crucis auspiciis gnatique insignibus ædem.[52]

It is a pretty church, with an altar of jasper and tabernacle of white marble, over which is the Mother of Sorrows holding the body of the crucified Saviour. It was built at the repeated instances of a poor woman, who was at first treated as visionary or mad, because she asserted a divine mission for the cessation of the pestilence, which had carried off eight hundred and four persons in a short time. Her persevering piety was at length rewarded by the foundation of the chapel and the deliverance of her townsmen from the plague, which is to this day commemorated. Pope Innocent XI. encouraged the devotion to _Notre Dame de la Croix_ by granting many privileges to those who went there to pray and perform some good work.

There is a chapel of _Notre Dame de Pitié_ at Condom called the _Piétat_, now belonging to the _Filles de Marie_, but formerly to the Brothers of St. John of God, who served the sick. Near it is a miraculous spring called the _Houn dou Teou_, where pilgrims go to ask deliverance from their infirmities.

Near the historic _Château de Lavardens_ is the chapel of _Notre Dame de Consolation_ in the woods, quiet and solitary, surrounded by graves. The pensive and the sorrowful love to come here to pray undisturbed before the simple altar of Mary, Consoler of the Afflicted. It is one of the stations for the processions in Rogation Week. It is the very place to implore peace for the soul—and to find it!

There is another _Notre Dame de Pitié_ at Aubiet, an obscure village on the right bank of the Arrats, about twelve miles from Auch. The houses are poorly built, the streets narrow and irregular, with nothing remarkable but the fine tower of the ancient church. It never was a place of much importance, except in a religious point of view, and has never recovered from its almost entire destruction by the Huguenots in the sixteenth century. In fact, it is only noteworthy for its religious associations and picturesque situation on a hill overlooking the fertile valley of the Arrats, which comes from Mauvezin on the one side, and goes winding through a delicious country, girt with vine-clad hills, towards Castelnau-Barbarens on the other. Though small, the town is ancient, and figures under the name of _Albinetum_ in the old legend of St. Taurin, who was martyred some time in the fourth century in the Bois de la Verdale at the west of the town—a spot now marked by a cross and an old mutilated bust of the saint. A graveyard is near, where the villagers come to repose around the place watered by the blood of the holy bishop who converted their forefathers ages ago. How venerable the religious traditions of a country which extend back to the first ages of Christianity, and how good to pray at the tombs of those who lived so near the apostolic times!

Small as Aubiet has always been, it formerly had five churches—a proof of the religious spirit that animated the people; but most of them were destroyed by the Huguenots in the sixteenth century. Among these was the parish church, in which was a chapel of the Five Wounds, built and endowed by the father of Père de Mongaillard, the Jesuit annalist of Gascony; and the church of St. Nicolas, where was established a confraternity of Blue Penitents under the patronage of _Monsieur St. Jerome_. Nor was the hospital connected with this church spared, though the holy asylum of human miseries, where there were numerous beds for the poor.

SS. Abdon and Sennen are venerated as the special patrons of the place. Père de Mongaillard, who lived in the seventeenth century, tells us that, in his day, the people called upon all the musicians of the country around to contribute to the pomp of the festival of these saints, on which solemn Mass and Vespers were sung and a procession made through the town. The day always ended with a great repast and public rejoicings. These customs have been perpetuated, more or less, to this day.

The most remarkable church at Aubiet is that of _Notre Dame de Pitié_, which dates from the year 1499. It was providentially spared by the Huguenots and became the parish church. The people, mourning over so many ruined sanctuaries, gathered with fresh devotion around the altar of Our Lady of Pity, with whom they were brought into closer companionship. This altar is still in great repute. The church has recently been repaired, and in one of its windows is depicted St. Taurin in pontifical robes with the martyr’s palm in his hand.

Father Mongaillard relates some curious customs connected with this church. One of the altars was dedicated to St. Eutrope, where a portion of his relics was enshrined and regarded with great veneration. The people brought wine for the priest to plunge a relic of the saint therein, and then carried it to the sick, especially to those suffering from dropsy or violent colic, who often found relief—a custom also common at Marciac, where there is a chapel to _Sent Estropi_, crowded with people on the last of April. This devotion is now discontinued. St. Eutrope of Saintes was one of the early apostles of the country. Notker, a monk of St. Gall, says he was consecrated bishop and sent into Gaul by St. Clement, the successor of the apostles.

Another singular custom at Aubiet was that of the boys of the place, who always assembled around the high altar to hear Mass, and the instant the priest elevated the Host cried repeatedly, in a loud voice: “_Segnour Diou, misericordie!_”—Mercy, O Lord God!—so that their exclamations, as discordant as they were singular, could be heard by the passers-by, and produced a profound impression on their minds.

The same father relates another practice in this church. When a child was brought for baptism, the priest poured the regenerating waters on its head three times, and the largest bell was rung to announce the event to the whole parish and admonish the people to pray for the new lamb of Christ’s flock. If a boy, the bell was struck nine times, very nearly as for the Angelus; if a girl, six times were thought sufficient. And when it sounded, every one within hearing cried heartily: “God bless thee!”

Aubiet formerly had many clergy, and religious services were conducted with a splendor scarcely to be found now in the largest cathedrals. This was principally owing to a celebrated confraternity of the Blessed Sacrament, which was organized in 1526 by Cardinal Clermont-Lodève, archbishop of Auch, at the request of eighteen priests of the town, who, with uncovered heads and robed in their surplices, presented themselves for the purpose before that prelate when he came to make his pastoral visit. The act of foundation still exists. Every Thursday a solemn Mass was to be sung with deacon and sub-deacon in honor of _Corpus Domini_, and on the first Thursday of every month the Blessed Sacrament was to be carried in procession around the church of _Notre Dame de Pitié_.

This institution became very popular, for it was an outburst of faith, love, and reparation; and numerous legacies and foundations were made all through that century for its support by people of every condition. One of the priests, foremost in founding the confraternity, was the first to show his pious liberality. This was Jehan Jourdan, the elder, a venerable old man, who, in 1626, appeared before the assembled clergy of the place and begged them to accept, out of his devotion to the Holy Eucharist, the sum of two hundred and twenty crowns, that Mass might be offered in perpetuity at the altar of Our Lady of Pity for the welfare of the donor and his relatives during their lives and the repose of their souls after death.

This same Jehan, the elder, in his last will and testament, likewise founded seven votive Masses on every Friday in the year—one in honor of God the Father; another of the Holy Ghost; the third, of the Holy Trinity; the fourth, of _Notre Dame de Pitié_; the fifth, of St. Joseph; the sixth, for the dead; the seventh, in honor of the Holy Name of Jesus. The latter was to be sung with deacon and sub-deacon. All the chaplains were to assist devoutly at its celebration, and if any one failed to attend he was obliged to pay a fine of olive-oil for the lamps. No one was to be appointed chaplain unless a native of the place and _doctus in musicâ, et non aliter_.

Another remarkable foundation is still to be seen in an old Latin will of a notary at Aubiet. He requests to be buried before St. Peter’s altar in the church of Our Lady of Charity (as it was sometimes called). Among his curious legacies are nine _sous_ for nine requiem Masses for his soul, showing what was the customary fee in those days. He also founds a solemn Mass of requiem at St. Peter’s altar every Wednesday, for himself and all his relatives who have died in a state of grace, for which purpose he bequeaths various lands.

Pierre Lacroix, in a will of the sixteenth century also, leaves a certain sum for his funeral expenses. Six torches are to burn around his bier, and eighty priests were invited to aid in the service. They are to have bodily refreshments: _habeant refectionem corporalem_. On the ninth day after his death all the priests of Aubiet are to assemble to pray for his soul. They are to receive _duas duplas_—two doubles—but no refreshments. At the end of the month the eighty priests are again to be invited, who are to sing Mass for his soul; six torches, of half a pound each, to burn meanwhile. They are to be provided with bodily refreshments. At the end of the year the eighty are again to be summoned, and this time they are to have eight liards each _pro labore et pœna_, but nothing to refresh the body.

The lord of Beaupuy, who during his life always had three Masses a week celebrated, leaves at his death a legacy of seven and a half sacks of wheat a year from his lands at St. Mézard, with one-third of the produce of the vineyards, to be delivered to two priests, each of whom is to say one Mass a week for his soul.

Jehan Cavaré, a man of considerable distinction at Aubiet, makes several rich bequests and foundations to the different chapels of the place. At his funeral two wax torches of half a pound each are to burn. To the attendant priests _qui cantabunt_ he gives three _doubles_ and no bodily refection. If they do not sing, nothing is to be given them.

One hundred poor are to be fed on Good Friday with a loaf, wine, and _one sardine_ each. The same obligation is imposed at All Saints, but this time there is no mention of the sardine.

Thirty crowns are to be given to two girls of irreproachable morals at Aubiet on the day of their marriage; and a woollen gown, all made, is to be given to twelve widows or poor single women of Mauvezin.

“Moved,” as he says, “by the grace of God and love for the church of _Notre Dame de la Charité_,” he also founds seven Masses a week in perpetuity in the chapel of the Blessed Sebastian, martyr. He also founds seven other daily Masses—one of them on Saturday, _de lacrymâ Christi_, in honor of the Holy Tears of Christ. For all these services he leaves numerous lands and revenues.

These and many other foundations, extraordinary for a small country village, express the reaction against the innovations of the age, and are remarkable proofs of the deep faith and piety of the people. And they are only examples of similar cases throughout the country, the records of which it does the heart good to ponder over. How pious are the formulas with which such bequests are made: _In remissionem peccatorum suorum—Pro remedio animæ suæ et animarum parentum suorum, et aliorum pro quibus deprecare tenetur_, etc. Everywhere they express devotion to the Blessed Virgin, and to some saint in particular, as well as to all the inhabitants of the heavenly country in general. This was in accordance with the traditions of the country, where the heart naturally turns to Jesus in the arms of Our Lady of Pity at the awful moment of death. St. Bertrand of Comminges, when his end drew near, had himself transported to the chapel of the Virgin and breathed out his soul at the foot of her altar. Bernard de Sariac, a distinguished bishop of Aire, founded on his death-bed a chapel in honor of _Notre Dame de Pitié_. The old lords of the country show, by the solemnity of their last bequests, their faith in Mary’s powerful assistance at the supreme hour of death. William, Count of Astarac, in his legacy to _Notre Dame de Simorre_ in 940, says: “Inspired by God and the hope of Paradise, and in order to increase my reward in the day of judgment, I give the most holy Virgin the following lands in Astarac.” Raymond de Lavedan, in 1253, left this clause in his will: “I give my land to St. Mary with all it bears towards heaven and contains in its depths.” There are a thousand similar examples of illustrious barons of the olden times whose tombstones in the Virgin’s chapel in many instances remain an enduring testimony of their devotion to Mary, though the building itself is demolished.

The confraternity of the Blessed Sacrament at Aubiet only admitted thirteen of the most notable persons of the town. Among other obligations, they had to accompany the Holy Eucharist when carried to any of the members who were ill, bare-headed, wearing surplices, and bearing lighted torches in their hands; to assemble in like robes on the first Thursday of every month; to follow the divine Host in procession; and every Thursday to attend a Mass of the _Corpus Domini_ under the penalty of a fine. One peculiarity of this Mass was the _Kyrie Eleison_, which they sang with a thousand modulations:

KYRIE, _Pater æterne, fontana Deitas, ex quo manant flumina
rerum_, ELEISON![53]

KYRIE, _fons co-æternæ lucis et claritas, lucem formans
primo dierum_, ELEISON![54]

KYRIE, _fons superne, redundant bonitas, panem mittens de
cœlo verum_, ELEISON![55]

CHRISTE, _lucis fons, lux de luce prodiens; Dei pinguis
mons, quo pascente vivit esuriens et impletur pane vivente_,
ELEISON![56]

CHRISTE, _cordium via, vita, veritas; cibus mentium, in quo
sistit summa suavitas et satietas consistit_, ELEISON!

CHRISTE, _sumptio tui sacri corporis est refectio vires
præbens immensi roboris, et molesta salutis demens_,
ELEISON!

KYRIE, _decus amborum, Patris Natique, et duorum non duplex
Spiritus; quo spirante lux datur morum_, ELEISON![57]

KYRIE, _qui veritatis lumen es diffusum gratis, dictus
Paraclitus, dans solamen his desolaris_, ELEISON!

KYRIE, _sana palatum, quo gustamus panem gratum et missum
cœlitus, in Marid per te formatum_, ELEISON![58]

This is an example of the _tropus_ or _farcius_, so common in the middle ages, which is a paraphrase or extension of the liturgy by inserting additional words between the important parts—as at the _Gloria in Excelsis_, the _Sanctus_, the _Agnus Dei_, etc.—the word _farsus_, _farcius_, or _farcitus_, as it was differently written by the monks of the middle ages, being derived from the Latin _farcire_, used by Pliny the naturalist, Apicius, and Cato the agriculturist, in the sense of filling, distending, enriching. Pope Adrian II. is said to have instituted these _farci_ to be sung in monasteries on solemn festivals. They were the _festivæ laudes_ of the Romans. Others attribute them to the Greek church. These _farci_ were of three kinds in France: the usual liturgy being expanded by inserting additional words in Latin; or the text was Greek and the paraphrase in old French; or, again, the latter was in the vulgar tongue of Oil and Oc. These paraphrases in the vulgar tongue became popular, not only in France, but in England and Germany. From them was derived the proverbial expression, _Se farcir de Grec et de Latin_—that is, to have the head full. These _tropes_ or _farcies_ of mixed French and Latin are still very common in southwestern France, especially in the popular Noëls, which are often rude lines in _patois_ alternate with Latin, after the following style:

Born in a manger
_Ex Mariâ Virgine_,
On the chilly straw
_Absque tegumine_.

It is not surprising that, with daily High Masses and a perpetual round of imposing services, the people of Aubiet should feel the change when the place became impoverished, the number of priests diminished, and most of the churches destroyed at the invasion of the Huguenots. We are told that when the vicar was unable to sing High Mass on the festival of St. John the Baptist in 1623, there was universal murmuring, and the magistrates drew up a solemn protest against so unheard-of a scandal, which document is still extant.[59]

But the church of _Notre Dame de Pitié_, although profaned, was left standing. The admirable confraternity of the Blessed Sacrament soon revived, and with it many of the former solemnities. Père de Mongaillard tells us the _Kyrie eleison farci_ was still chanted in his time.

We find a similar confraternity of the Blessed Sacrament at Touget, another village of Gascony, which suffered horribly from the religious wars. It was for a long time in possession of the Huguenots, who abolished the Catholic religion and ruined the churches. To repair these profanations the association was established, the statutes of which are still extant in the Gascon tongue. By these we learn that there were nine chaplains in honor of the nine choirs of angels; twelve laymen in honor of the twelve apostles; seventy-two other lay members in memory of the seventy-two disciples (husband and wife being counted as one); and seven pious widows in honor of the seven Dolors of the Blessed Virgin. They were all to be natives of the place, but “no ruffian, renegade, public usurer, or vicious person admitted among them.” Every Thursday all the members were to attend High Mass in the parish church, robed in their surplices. They were to accompany the Host in solemn procession through the village, at stated times, tapers in hand; sing the Office of the Dead before the door of any deceased member, and attend the requiem Mass for his soul. These and various other pious obligations were encouraged by the bishop of Lombez, who granted certain indulgences of _vray perdon_, especially on the festivals of St. Germain, St. George, St. Vincent, and St. Fritz, whose relics were honored in the church.

Such is the spirit of love, sorrow, and reparation which perfumes a few of the countless chapels of Our Lady of Pity in southwestern France, where so many hearts have forgotten their own grief before that of Mary! In all these sanctuaries, wan and desolate, she seems to plead for the nation. So pleads she all over the earth. Every mystery of religion is perpetuated in the church. Christ is always crucified somewhere on the earth. Mary is always sorrowing over his bleeding wounds.

We have seen her weeping over the door of many a tabernacle in Italy, as if over the Saviour wounded anew in the sacrament of his love. Who can turn away from the affecting appeal in this day of profanations in that unhappy land, where the very angels of the church veil their faces before the agony of the divine Sufferer—before Mary’s woes?… Around the altar sacred to her grief let us echo the ancient _Planh_ referred to at the beginning of this article:

“I conceived thee without corruption; to-day my heart is
broken with grief: thy Nativity was exempt from all
suffering; now is the day of my travail—

“Alas! my Son, on account of thy torments!

“When thou wert born the shepherds came singing with joy,
dancing to the sound of their pipes; now traitorous and
cruel Jews come to seize thee with horns and cries, staves
and swords.

“Alas! my Son, loving and beautiful.”

_Ay filh! amaros e bel!_

[48] “Woe on woe! grief on grief! Heaven and earth have lost
their lord, and I my son; the sun its clearness; Jews
have slain him, to their great dishonor. Alas! my son,
what mortal grief!”

[49]
Say, say an orison
To the Virgin of the Garaison,
Ye who in this spot solace seek from pain,
Pilgrims so good,
’Neath sorrows bowed,
That your hearts may open up to hope again.
Here while you stay,
Say with love, say,
Oh! say an orison
To the Virgin of the Garaison.

[50] The _tourteau_ is a round cake with a hole in the
centre, made particularly for Palm Sunday.

[51] The _paëte_ is a kind of biscuit for the Pascal
season.

[52] When a dire pestilence came nigh destroying the city of
Marciac, the Virgin Mother herself commanded this
temple to be dedicated to her under the powerful
protection of the cross and of her Son.

[53] O Lord, Father eternal, Fountain of the Deity, whence
flow all things, have mercy!

[54] O Lord, Fount and clearness of co-eternal light, who
didst make light on the first of days, have mercy!

[55] O Lord, Fount supernal, goodness overflowing, sending
down true bread from heaven, have mercy!

[56] O Christ, Fountain of light, light from light
proceeding; fruitful mount of God, on which feeding the
hungry liveth and is filled with living bread, have
mercy!

[57] O Christ, the way, the life, the truth of hearts; the
food of minds, wherein abides the sweetest sweetness
and fulness is contained, have mercy!

O Christ, the taking of thy sacred Body is a
refreshment, giving mighty strength, and removing every
obstacle to salvation—have mercy!

O Lord, the beauty of both, of the Father and the Son,
and the spirit of each, yet not twofold, by whose
breath the light of all right things is given, have
mercy!

[58] O Lord, who art the light of truth, freely spread
abroad, thou who art called the Paraclete, giving
consolation to those who are desolate, have mercy!

O Lord, purify our taste, that so we may enjoy the
gracious bread sent down from heaven, formed by thee in
Mary’s womb—have mercy!

[59] “In the year 1623, and the 24th of June, in the town of
Aubiet in Armagnac, in front of the parish church of
said place, before noon, in the reign of the most
Christian prince, Louis, by the grace of God King of
France and Navarre, appeared before me the undersigned
royal notary, and in presence of the witnesses whose
names are hereunto affixed, Messrs. Jehan Gaillan,
Jehan LaMothe, Jehan Gelotte, and Caillard Mailhos,
consuls of said Aubiet, and Jehan Belloc, syndic, who,
speaking and addressing his words to M. Jehan Castanet,
priest and vicar of said church of Aubiet, represented
to him, for want of a rector in said Aubiet, that from
all time and all antiquity it had been the custom to
celebrate in the parish church High Mass with deacon
and sub-deacon on solemn days like the present; and
whereas, because there was no one to aid him in
performing the office, the divine service was omitted,
the said consuls and syndic protest against the said
Castanet, vicar aforesaid, etc.

“The said Castanet affirmed that he did everything in
his power, but had no one to aid him.”

THE ETERNAL YEARS.

BY THE AUTHOR OF “THE DIVINE SEQUENCE.”

III.

THE CHARACTERISTICS OF GOD’S GOVERNMENT—ABUNDANCE.

We have adverted to the indirect government of the creation by God—to the government which he condescends to administer first through the primary laws which he has stamped upon the universe; and, secondly, through the moral and physical activity with which he has endowed mankind.

We are making vast and rapid strides in this day towards discovering and unravelling these primary laws. At the present moment we seem to have got ourselves somewhat into a tangle of knowledge, which threatens to asphyxiate us with the overpowering perfume of its lavish blossoms, like that of the exuberant growth of the tropical flora.

We are caught as in the meshes of a net, and are hardly allowed time to solve one problem and satisfy ourselves with a conclusion before some new tendril of the ever-growing parasite has flung another flowering coil of verdure around us and arrested our steps once more. We have come upon the time long ago predicted by the Archangel Michael to the prophet Daniel: “_Plurimi transibunt, et multiplex erit scientia_.”[60] We are dazzled and bewildered; and some timid souls are like ostriches, which hide their heads in the sand, preferring not to see and know, and hoping that their ignorance and the ignorance of the multitude generally will serve as a dam to the coming flood, and leave us freed from a torrent of questions which, if once they are there, must be answered. It is to be regretted that these persons cannot learn to possess their souls in patience, and to watch calmly and intelligently the progress of this gigantic growth of science, assured that it will all arrange and classify itself in time, in perfect harmony with what they know to be true and enduring, and which they so dishonor by their apprehensions.