Chapter MCCCXX: Le DIX Septiesme Jour De Jun (9)

The church was rich in glass up to the year 1741, when a demon in human shape, one Levieil, the author of a treatise upon the art of glass-painting, set to work to re-adorn Notre-Dame. He describes the matter himself; what he found and what he transformed. In the choir and the apse the windows were ornamented with colossal figures 18 ft. high, representing bishops, vested and bearing pastoral staves, without the usual crook termination. A border of lozenge-shapen coloured glass framed the figures and filled up the divisions of the compartments. These windows Levieil dated no later than 1182, and he adds that there were many fragments of much older glass, probably emanating from the ancient basilicas, which preceded the present church, interspersed between the _grisaille_ of the 12th century. In the tribune of the choir were windows given by a little personage whose effigy knelt at the bottom of one, Michel de Darency by name, chaplain of Saint-Ferréol, who died in 1358. The abbot Suger also gave some of the glass in the tribune, resembling that of his own church, S. Denis, which is so rich in resplendent sapphire blue. In some of the chapels were subjects such as _the Beheading of S. John Baptist_, a king and queen, possibly Philippe le Bel and Jeanne de Navarre, kneeling. All this, or most of it, was improved away, or re-arranged into floriated borders and armorial bearings upon white glass. A little remains of the 14th century: some small Angels holding the instruments of the Passion, a Pelican and its chicks, a Christ draped in red, and a little figure of the Virgin. This is all in the _chevet_. But the glory of the church is the glass of the rose-windows, which continue the subjects portrayed upon the sculpture of the doors over which they are placed. In the western rose the Virgin is in the central compartment, crowned and bearing a sceptre; on her left arm is the infant Christ giving the benediction. The twelve prophets surround her, and we see again the Signs of the Zodiac, and the work special to each month during the year. Virtues and Vices, Judges, Priests, Prophets, and Kings of Judah; Saints and Martyrs with the instruments of their martyrdom, or palms, decorate these exquisite windows, masterpieces of the art; equal to the windows of Metz and Strasburg, and contemporary with the stone walls which surround them.

Formerly the pavement was a mass of tombstones, erect or prostrate, bearing portraits of the defunct in brass or marble; but Louis XIV.'s architects thought well to improve many of them away, and substitute a marble pavement costing 300,000 francs. Many brass tombs had been melted up with the lectern some years previously. Among the celebrities who had formerly either effigies or epitaphs in the choir were the following. Princes and Princesses: Philippe, Archdeacon of Paris, son of Louis VI., 1161; Geoffroy, duc de Bretagne, son of Henry II. of England, 1186; Isabelle de Hainault, first wife of Philippe-Auguste, 1189; Louis, dauphin, son of Charles VI., 1415; Louise de Savoie, mother of François I^{er.}, 1531 (only her heart was buried here); Louis XIII., 1643. Bishops of Paris: Eudes de Sully, 1208; Étienne II., called Tempier, 1279; Cardinal Aymeric de Magnac, 1384; Pierre d'Orgemont, 1409; Denis Dumoulin, patriarch of Antioch, 1447. Archbishops of Paris: Pierre de Marca, 1662; Hardouin de Péréfixe, 1671; François de Harlay, 1695; and an archbishop of Sens, who was also High Almoner of France, Renaud de Beaune, who died in 1616.

The few statues which are now in the church are modern: the marble monument by Pigalle, of the Comte d'Harcourt; of Cardinal de Belloy giving alms to a woman and child, by Deseine; and those of the three murdered archbishops, Sibour, Affre, and Darboy, who are buried in the crypt. The epitaph of Monseigneur Affre is as follows: _Le bon pasteur donne sa vie pour ses brebis.... Que mon sang soit le dernier versé._

The bells of Notre-Dame were justly celebrated; but of the thirteen which were formerly in the towers, only one remains, the great _bourdon_, heard all over the city on great occasions; as, for instance, on Holy Saturday, when at High Mass, during the _Gloria_, it peals forth, giving the signal for all the other church bells to break their forty-eight hours' silence. It was given by Jean de Montaigu[117] in 1400, who named it Jacqueline, after his wife Jacqueline de La Grange; and in 1686 it was refoundered and re-baptised--Emmanuel-Louise-Thérèse, in honour of Louis XIV. and Marie-Thérèse of Austria.

The exterior decoration of Notre-Dame is very rich. Gargoyles, monsters of the most grotesque type, called also _tarasques_ and _magots_, are there, encircling the towers, and disputing their importance with the Angel of the Judgment. The monsters stand, as they did centuries ago, gazing down upon Paris and its doings for good or for evil. Think of the events they have witnessed from the burning of fifty-four Templars in a slow fire by Philippe IV., to the horrors of the Commune. They must have seen the flaming villages and _châteaux_ during the Jacquerie, and witnessed those useless _sorties_ during the last war, when the Parisians vainly endeavoured to escape from the city and gain one of the outside army corps. They seem to look down in scorn upon humanity, whether in the form of the coronation of Henry VI. of England, so mean an affair that "un bourgeois qui marierait ses enfants ferait mieux les choses," or the misery of the famine of 1419-21. "Vous auriez entendu dans tout Paris des lamentations pitoyables, des petits enfants qui criaient, 'Je meurs de faim.' On voyait sur un fumier 20-30 enfants garçons, filles, qui rendaient l'âme de faim et de froid. On enterrait 100,000 personnes. Des bandes de loups courraient les campagnes et entraient même la nuit dans Paris pour enlever les cadavres." And all the ages through, the brutes have had the same expression of scorn, of spite, of diabolical ugliness, that one feels it to be a comfort that they are fixed safely to the gallery of the towers, out of the way of working mischief.

Amongst the great ceremonies which have taken place in the cathedral are: The marriage of Marie Stuart with François II., of France, in 1552; the marriage of Henri of Navarre and Marguerite de Valois upon a platform erected outside the great porch, to prevent Protestant contamination of the church. This was upon the eve of S. Bartholomew, the 18th August, just six days before the great work of massacre on the 24th. The coronation of Napoléon by Pope Pius VII., in 1804; the marriage of the Duc du Berry, and the baptism of the Duc du Bordeaux (Comte de Chambord) in 1816; the funeral of the Duc d'Orléans, son of Louis Philippe, in 1853; the marriage of Louis-Napoléon in 1853; the baptism of his son in 1857, and a certain number of episcopal consecrations.

There was a great procession organized in 1590, during the siege of Paris by Henri IV. Sermons were preached against "Le Béarnais," the clergy took up arms, and the pope's legate promised the palm of martyrdom to all who fell in the holy cause. The day after the first assault, the procession took place. The principal heroes of the League, after shaving head and face, marched first, vested in "_camail and rochet_," and bearing sword and "_partisan_." Then came a number of monks in order of battle, shouldering their axes and arquebuses, "dans un accoutrement moitié religieux et moitié militaire qui avait quelque chose de burlesque et de terrible à la fois. L'Eglise militante chantant des hymnes entremêlées de salves de mousqueterie. Ils défilèrent devant le legat, qui les traita de vrais Machabées; pour que quelques-uns mériterent à la défense des remparts." But it did not save them from starvation.

There was at one time a mass said for the idle at "la plus haute heure du matin. Ainsi qu'en d'aucunes paroisses de Paris, il y a la messe d'unze heures." This was suppressed in 1722 by the Cardinal de Noailles, archbishop of Paris. It was founded by the kindly regular canon, Jean Le Moyne, and its revenues were applied to the _bénéficiers machicots_ and _clercs du matins_. The _machicots_ were officers of the church of Notre-Dame inferior to the _bénéficiers_, and superior to the simple wage-singers. The word _machicotage_ "se dit de certaines additions des notes, suivant une merche diatonique avec lesquelles on remplessait dans le plain chant les intervalles du tierces et autres." A number of corona hang from the vault, and in the crossing of the transepts is a huge one recalling that of Hildesheim. When lighted during the services of Holy Week, just giving a gentle diffused glimmer, the effect is very fine; never, indeed, are these great churches so grand as at the evening services. The mass of men sitting in the nave (it is reserved for them), the deep roar of their voices as they sing the _Miserere_, the intense silence during the eloquent discourses of Père Monsabré or some other Dominican, the procession, dimly lighted, of old canons in every stage of decrepitude, the small boys, followed by a crowd of the most unharmonious specimens of humanity, carrying tapers, are elements forming a picture which is uniquely picturesque. In the old days before the war, the graceful, sweet-expressioned archbishop, bending to this side and that, while the faithful kissed his episcopal ring and received his blessing, added to the beauty of the scene. Had we known what was in store for him, it would have added also to the pathos.

NOTRE-DAME DE L'ASSOMPTION.

This building may be described as a dome and a portico, built from 1670 to 1676, by Charles Erard, director of the Academy of France at Rome, and decorated by Charles de la Fosse. The cupola is graceful, and if it were as well decorated as the Allerheiligen church of the palace at München, or the Apollinarus-Kirche at Remagen on the Rhine, it would be an imposing edifice; as it is, it seems under a cloud, and is only used as a _succursale_ or _dépendance_ of the Madeleine. It belonged to the convent of Augustinian nuns, now turned into barracks, but still showing a few remains of the cloister. It is strange that no one in these days should desire to build a round church under a dome ablaze with mosaic decoration. It might have a sanctuary as at Aix-la-Chapelle for the Divine offices, with a pulpit in the dome, which would have the advantage of being placed so that all the congregation could see the preacher. I am thinking at this moment of the beautiful Russian church in Paris, which is gorgeous with colour and gilding. Such a building upon a large scale, built in the sumptuous style of the Brompton Oratory, of marbles and mosaic, and in the form of the church of the Assumption, would be a refreshing change from red brick and Doulton tiles, which seem to be inseparately mixed up with elaborate ritual, and are as infallibly correct as clothing for an Anglo-Catholic service as is chocolate colour for dressing up _pseudo_-Grecian temples surmounted by pepper-box turrets, which delighted the architects at the beginning of this styleless century.

NOTRE-DAME DE L'ABBAYE AUX BOIS.

If I say that the little church and cloister, which are all that remain of a monastery of Cistercian nuns, built in 1718, are situated in the Rue de Sèvres, hard by the Bon Marché, my readers will immediately picture their whereabouts. At the beginning of this century, the Abbaye became a genteel boarding-house for fashionable ladies who played at being weary of the world; but, although they retired into a monastic building, their _monde_ followed them; and thus we find Madame Recamier receiving her admirers in her cloistered _salon_, and listening to their philosophical sophistries while she elegantly reclines upon a satin sofa with straight legs and curling arms.

NOTRE-DAME DES BLANCS-MANTEAUX.

When the white-mantled religious, the servants of Mary, came to Paris about the year 1258, they set up housekeeping in the street which is now named after them, the Rue des Blancs-Manteaux. Everyone who has been to Florence knows the chapel of the Annunziata, where during mass one day, the general of the Servites, Filippo Benozzi, saw a vision of the Virgin sitting in a chariot, and heard her voice calling upon him to draw near, and join himself to her servants, who, some fifteen years earlier, had banded themselves together. There were seven of them, all of noble family, and they gained their name from their especial devotion to the Virgin. As they wandered out to the church of the Annunciation to sing their _Angelus_, the women and children used to point at them and cry out, "_Guardate i Servi di Maria_"; and so, when they formed themselves into a community, they became known as the "Servi" or "Serviti." Benozzi was a medicine man of benevolent disposition, who, tired of witnessing suffering (perhaps of operations performed without anæsthetics), gave up his work, and retired, like another S. Benedict, to Monte Senario. His power in smoothing down the ruffled-up backs of the Tuscans in their many family squabbles was so great that he became a renowned moral healer; and in 1285, when he died, his order was flourishing all over Italy and France. It was soon after his beatification, about 1671, that Andrea del Sarto was called upon to decorate part of the cloisters of the Annunziata; and, as a result, we have the lovely Madonna del Sacco. At the end of the 13th century the hermits of Saint-Guillaume replaced the Servites at the monastery of the Blancs-Manteaux, and in 1618 the house was united to the Reformed Benedictines who erected a new church. The habit of the monks was then changed to black, but as the name of Blancs-Manteaux was still retained, the people called the fathers _les mal nommés_. The conventual buildings are now occupied by the Mont-de-Piété, another kind of service of the poor, in the shape of official and honest pawnbroking. If anyone wishes to study character, let him go into the great hall, and look at those rows and rows of physiognomies sitting upon the benches awaiting their turn to be served. Young, old, poor, and, apparently, rich, all go there for loans upon their goods; and you may pile upon the mountain anything you like, from a bundle of rags to a diamond butterfly.

NOTRE-DAME DES CHAMPS.

Legendary history records an assemblage of the first Christians of Lutetia in the fields where now runs the Rue S. Jacques, listening to the preaching of S. Denis, and strengthening themselves against the persecution which loomed in the distance. And legend further relates that a chapel was built upon this spot. But leaving the realms of tradition, we find an authentic account of a church in the 8th century which, in the next hundred years, was served by the Benedictine monks of Marmoutier. This remained the headquarters of a priory for about six hundred years. In 1604, Cardinal Bérulle introduced the Carmelite order as reformed by S. Theresa, and the nuns began to rebuild. The church they left intact with its 13th century porch, and its great statues of S. Denis, Moses, Aaron, David, and Solomon. This building disappeared, and a modern one arose in its stead, more to the West; but the crypt is supposed to be under the level of the street; and according to the abbé Leboeuf, a second subterraneous burial-ground of Gallo-Roman origin was discovered still lower down, with fragments of tombstones, slabs, pottery, and the like. The present church contains a few _débris_ of its former grandeur, a statue by Sarazin, of Cardinal de Bérulle, being the principal one.

The monastery was celebrated, during the 17th century, as the asylum of many distinguished ladies who sought a refuge from their troubles; amongst others, of the blessed Soeur Louise de la Miséricorde, who died there in 1710, in the odour of sanctity. In her mundane career this _Madeleine da la Cour_ was Mdlle. de la Vallière, and she is said to have posed to Le Brun for his terrible picture of _La Madeleine pénitente renonce à toutes les vanités de la vie_, which was painted for M. de Camus as an adornment of this Carmelite church. It is now in the Louvre, which it in nowise adorns. Lebrun, as a decorative artist, painting allegories and battles, is bearable; but his religious pictures are only gross exaggerations of the Italian Eclectics. This Madeleine de la Vallière is in a tortuous state of agony at the thought of the vanities she enjoyed. With eyes turned up, with her flowing locks, and swathed in rich satin garments, which are blown by a gust of wind coming in at the open casement on the top of a cloud, she looks thunder-struck; it is astonishment at the discovery of her sinfulness, revealed by the heavens opening, and the Divine voice addressing her. Surely the moderns, the Bérauds, the Lhermites, the Dagnan-Bouverets, Uhde, Hitchcock, Pierce, and their followers, have far more religious feeling, although they clothe their personages as Parisian workpeople, and paint their Madeleines, like Henner, in the pastures (apparently) of the Bois de Boulogne--backgrounds, considering the subject, not altogether inappropriate.

NOTRE-DAME DE LORETTE.

An utterly uninteresting exterior encloses some good mural paintings by Orsel, Périn, and Roger. The church was completed in 1836 by Lebas, and were the weather always bright, the interior would not fail to impress the visitor; but it is too dark for a Northern clime, and it is therefore difficult fully to appreciate the frescoes. That over the altar is by Picot; the subjects from the life of the Virgin are by Dubois, Langlois, Vinchon, and Hesse; the choir is the work of Delorme; _the Presentation in the Temple_, and _Christ disputing with the Doctors_, are by Heim and Drolling. They are all inspired by a reverent feeling for the subjects, and are resplendent with gold.

NOTRE-DAME DES VICTOIRES.

Louis XIII. laid the first stone of this church in 1629, and dedicated it to Our Lady of Victory, in memory of the famous battle of La Rochelle. It was part of the convent of barefooted Augustins, who were nicknamed the Little Fathers, by Henri IV., on account of the diminutive stature of some of the friars, and consequently the church was as often called Notre-Dame des Petits Pères as Notre-Dame des Victoires. Pierre Lemut was its original architect; and before it was completed, in 1740, by Cartaud, two other architects, Libéral Bruant and Gabriel Leduc, lent their aid. The cupola is decorated with an Assumption; pictures by Vanloo adorn the choir, and other chapels contain some by Perrault. Those by Vanloo represent the thanksgiving of the King and the Cardinal for the mighty victory aforesaid, the taking of La Rochelle. But the interest of, or the objections to, the church, according to the point of view from which we start, consists in the innumerable _ex-voto_ tablets which cover the walls, and proclaim the answers to prayers by mothers, wives, husbands, sons, fathers, and daughters. They are emblems of the faith which saves. But would not the same earnest prayers, put up on other spots, produce the same results? Is it not a narrow notion that we are more likely to be heard in the Place des Victoires than in the Halles? Such is not the view of the _dévots_ and _dévotes_, as the statue of the Virgin proclaims, for it is hung all over with costly jewels and ornaments; and whatever time of the day we may enter the church, we find it almost filled with troubled souls who come to gain an indulgence at its privileged altars, which are to those of a different sort of mind examples of what to avoid. For those persons having leanings to superstition, let me commend this church as an antidote; to others, it is neither æsthetically interesting nor, from a religious point of view, particularly edifying. To musicians it has one attraction, as being the burial-place of Jean-Baptiste Lulli, the charming fiddler, who died in 1687, and whose bronze statue by Cotton is in the transept.

L'ORATOIRE.

Built for the Oratorians, this elegant circular church is now given over to Protestant gloom of the least decorative order. It was constructed by François Mansard, and dedicated to Notre-Dame-des-Anges in 1634, upon the site, some authorities say, of the Hôtel of Gabrielle d'Estrèes; it may therefore be said to have passed from the good Gabrielle, through the better fathers, to the best Protestants; or, contrariwise, from the bad Demoiselle to the worse Catholics, and, worst of all, Calvinists. However, now all is calm, and passions have subsided; and a fine statue of Admiral Coligny is fixed to its wall, facing the scene of his murder on that fearful feast of bloodshed which S. Bartholemew must have been scandalized to find attached to his name.

SAINT-PAUL-SAINT-LOUIS.

In the Rue Saint-Antoine is the old church of the Jesuits, gorgeous in marbles, gilding and stucco, as is the wont of the architects employed by those wary fathers. It was built from the designs of François Derraud from 1627-41. The remains of the conventual buildings are now occupied by the Collège Charlemagne. The expenses of the building were defrayed by Louis XIII. and Richelieu, who celebrated his maiden mass there. It was the second cupola erected in Paris, the first being that belonging to the Carmelite church. It is Italian in style, the _façade_ being very similar to that of S. Gervais, recalling the Gesu and S. Ignacius at Rome, and is adorned with statues of S. Louis, by Lequesne; of S. Catherine, by Auguste Préault; and of S. Anne, by Etex. Bourdaloue and archbishop Huet of Avranches are buried there, and in a crypt below lie the Jesuits who have died in the convent from its foundation until the suppression of the order. The numerous monuments were swept away at the Revolution: a rich sculptured coffer for the heart of Louis XIII., and another by Coustou le jeune, containing Louis XIV.'s heart. The tabernacle was of silver gilt, but it is no more. The only contents now of any interest are a picture representing the abbey of Longchamps, attributed to Philippe de Champaigne, and a fine work by Delacroix, _Christ in the Garden of Gethsemane_. Although his first known picture, it is an example of his splendid colouring and grand composition. Victor Hugo's first child was born in the parish, and baptized at S. Paul's, and to commemorate the event the poet presented two holy-water stoops, in the shape of shells, very beautiful in design.

SAINT-PHILIPPE DU ROULE.

"This church presents you with a single insulated row of fluted Ionic pillars, on each side of the nave; very airy, yet consequential, and even imposing. It is much to my taste, and I wish such a plan were more generally adopted in the interiors of Grecian-constructed churches. The choir, the altar ... the whole is extremely simple and elegant. Nor must the roof be omitted to be particularly mentioned. It is an arch constructed of wood, upon a plan originally invented by Philibert Delorme--so well known in the annals of art in the sixteenth century. The whole is painted in stone-colour, and may deceive the most experienced eye. This beautiful church was built after the designs of Chalgrin, about the year 1700, and is considered to be a purer resemblance of the antique than any other in Paris. Perhaps the principal front may be thought to be too close or servile a copy. It was erected upon the site of an ancient Gothic chapel, of which latter the author of the three quarto volumes of Parisian topography has given a vignette from the only known design of it, in aquatint, but very indifferent. This church, well worth your examination, is situated in a quarter rarely visited by our countrymen, in the Rue du Faubourg du Roule, not far from the barriers."[118]

I give this criticism of S. Philippe because it shows how taste has changed in architecture, as indeed in all else. From most persons' point of view the church is quite uninteresting; indeed the only object in going there is, except to a certain number of fashionables, to hear some celebrated preacher. It was from the pulpit of S. Philippe that Père Didon poured forth those eloquent and learned discourses, stocked with liberal ideas, which brought him into disgrace and forced retirement, until quite recently.

It is curious, too, that the quarter should have so changed. It is now the centre of the English and American colonists, and withal well filled with persons who delight in the one o'clock mass. It is so convenient; they can saunter in after _déjeuner_, say a few prayers, step into their carriages again, and go straight off to the races. Perhaps S. Augustin has bereft S. Philippe of some of its fashion; but it has still plenty to spare; it may be said to swarm with elegant _toilettes_, and not much else in the way of beauty. Let us walk on.

SAINT-PIERRE DE CHAILLOT.

"Chaillot, très ancien village de la banlieue de Paris érigé en faubourg, sous le nom de la Conférence, par arrêté du conceil du mois de Juillet 1659. Le nom de ce faubourg lui fut donné à cause de la porte de la Conférence, située sur la rive droite de la Seine, vers l'extrémité de la terrasse du jardin des Tuileries."

The apse of this church is the only part that is old; the rest is Italian, and very poor of its kind, which makes the groined vault of the apse all the pleasanter to contemplate. Lately a new chapel has been added on in the Avenue Marceau, something between a Swiss _châlet_ and a _café_, all ablaze with gilding and tawdry decoration.

The abbey of Sainte-Perrine de Chaillot was founded by Philippe le Bel about 1300, in the forest of Compiègne for the canonesses of the order of S. Augustin; and in 1646 it was transferred to La Villette. Later, the monastery was united to another community of the same order which was established at Chaillot in 1659. In 1760 the abbey ceased to exist, and the buildings gradually disappeared, with the exception of a few fragments belonging to some school buildings. Augustin's sisters may still be seen at Chaillot, working in the parish of S. Pierre, and observable by their quaint head-gear and their quainter clogs worn over spotless white stockings. By the way, why do Anglican sisters and nurses wear long gowns trailing about the wards of our hospitals? Are they not possibly receptacles for the germ and microbe population?

SAINT-PIERRE DE MONTMARTRE.

The first church of S. Peter is said to have been founded by Louis VI. and Alix de Savoie his wife, upon the site of a still older edifice; and its most remarkable event in those early days was the presence of S. Bernard at its consecration. Little remains earlier than the 15th century, except two _verd antique_ columns and some of the pillars of the choir. Upon a slab may be read an inscription bearing upon the martyrdom of S. Denis and his companions, who suffered here upon the mountain; and in the open ground outside is a Calvary to which the pious world resorts. A splendid new church dedicated to the Sacré Coeur is being built hard by, to which a vast number of processions and pilgrimages now industriously and toilfully wend their way.

SAINT-ROCH.

Built by Jacques Lemercier, after the first-stone-laying by the _Grand Monarque_, this church became fashionable and much affected by the great ones of the City. Bossuet lived hard by in the Rue S. Anne, and was placed in the church he had often preached in, previously to being removed to his cathedral of Meaux. Another celebrity, Marie Anne de Bourbon, Princesse de Conti, daughter of Louis and his handmaiden La Vallière, was buried in the chapel of the Virgin; and the sculptors François and Michel Anguier also found their rest here.

The portico was commenced in 1736 from the designs of Robert de Cotte. It is in no wise beautiful; but it is celebrated as having been the scene of the terrible 13 Vendémiaire An IV. (5 October, 1795). In the "_cul-de-sac Dauphin_" against the church walls the "young bronze Artillery Officer" set his guns. "The firing was with sharp and sharpest shot; to all men it was plain that there was no sport."[119] In a couple of hours it was all over; insurrection quelled; and the "Whiff of Grapeshot" proved so successful that it became the active power in subsequent doings of the dynasty of the "Man of bronze."

S. Roch is a vast edifice mainly conspicuous by its ugliness; but it contains much furniture that is worth noting. Over the altar is a fine crucifix by Michel Anguier, formerly in the Sorbonne. The group of the Nativity brought from Val de Grâce is by François Anguier. Saint-Jean-en-Grève has contributed the Baptism of Our Lord, by Lemoine; the Latin Fathers were sculptured for the Dome of the Invalides; the figure of S. Roch on the right of the choir is by one of the Coustou brothers; a dying Christ by Falconet. The bust of Lenôtre, by Coyzevox, was part of a monument; so was the statue of Cardinal Dubois by Guillaume Coustou. Mignard was buried here and has a memorial bust by Desjardins. Medallions also abound: the Maréchal d'Asfeld, the Duc de Lesdignières, the Comte d'Harcourt, and the Duc de Cérqui; also a monument to Maupertius, l'abbé de l'Epée; and an epitaph to Pierre Corneille. Madame de Feuquières, in white marble, was treated after the manner of the kings and queens at S. Denis. Lemoine made her kneeling at her father, Mignard's feet; some one improved upon this, and turned her into a Madeleine at the foot of the cross.

Behind the choir is the chapel of the Virgin, with the Crucifixion lighted up after the manner of that terrible tomb at Windsor erected to the memory of the Princess Charlotte; but they vie with each other in popularity from the many sightseers who pass by. There is also an entombment which, on Good Friday, is visited by thousands of people; and in the chapel of the S. Sacrament, a reproduction of the Ark of the Covenant with the Mercy Seat and the Cherubim--about the most interesting part of the church; it is I believe, used as the tabernacle. "S. Roche is doubtless a very fine building, with a well proportioned front and a noble flight of steps; but the interior is too plain and severe for my taste. The walls are decorated with unfluted pilasters, with capitals scarcely conformable to any one order of architecture. The choir, however, is lofty, and behind it, in Our Lady's chapel, if I remember accurately, there is a striking piece of sculpture of the Crucifixion, sunk into a rock, which receives the light from an invisible aperture, as at S. Sulpice. To the right, or rather behind this chapel, there is another--called the _Chapel of Calvary_--in which you observe a celebrated piece of sculpture, of rather colossal dimensions, of the entombment of Christ. The dead Saviour is borne to the sepulchre by Joseph of Arimathea, St. John, and the three Maries. The name of the sculptor is _Deseine_. Certainly you cannot but be struck with the effect of such representations--which accounts for these two chapels being a great deal more attended in general than the choir or the nave of the church. It is, right, however, to add, that the pictures here are preferable to those of S. Sulpice, and the series of bas-reliefs, descriptive of the principal events in the life of Christ, is among the very best specimens of art, of that species, which Paris can boast of."[120]

The music at S. Roch gained much renown some years ago, and although it is not now in any way remarkable, its reputation is still great. People assure you that the best music in Paris is at S. Roch. True, we may hear the masses of Haydn and Mozart very fairly performed there; but neither voices nor organ equal the refinement of the Madeleine. In one respect, however, we may prefer S. Roch. The boys sit upon their little stools in the choir, and when they have to sing, group themselves with the singing men round a huge lectern, which stands out in the centre of the chancel. Thus they stand before the old noted service book, and in their picturesque costume of red cassocks, white albs, and blue or red sashes, they form a most picturesque _coup-d'oeil_, very different from the other churches. At the Madeleine the choir sits behind the altar, and you hear the singing from invisible voices,--very charming if you did not see the boys in their _collégien_ uniform pass round before the commencement of the service; but this gives a somewhat theatrical effect. At S. Roch the grouping of the men and boys and the double basses round the lectern gives the whole affair such a delightfully old-world appearance that it is most refreshing, and the effect of the huge service-book, with its plain-song notation up above the heads of the boys, takes one back hundreds of years. That S. Roch was much esteemed in the early years of the century our American's letter shows. His criticism of the sermon might apply very well to many a one in this year of grace, more especially here at home. The French preachers almost always speak well, and are eloquent, even if their matter be indifferent, dull, or twaddly. Englishmen unfortunately despise the manner, and think their hearers ought to be content with good matter only; and so it comes about that in a life-time only two or three great preachers stand out in one's memory--a Henry Parry Liddon and a Samuel Wilberforce. However, the "American," is of a diverse opinion. "Yesterday, being Sunday, I went to S. Roch's; I had the luck to hit upon the fashionable church; but the preacher was the _god of dulness_. The world, he says, is growing worse and worse; our roguish ancestors begot us bigger rogues, about to produce a worse set of rogues than ourselves. The Antichrist is already come. If he had said the antichrist of wit, anybody would have believed him, and yet this is the very pulpit from which the Bossuets and Bourdaloues used to preach. The church was filled almost entirely of women; one might think that none go to heaven in this country but the fair sex" (or perhaps the men require no help, he might have added). "The worshippers seem intent enough upon their devotions, but the wide avenues at the sides are filled with a crowd of idle, curious, and disorderly spectators. Give me a French church; one walks in here booted and spurred, looks at the pretty women and the pictures, whistles a tune if one chooses, and then walks out again. They have not spoilt the architectural beauty (!) of S. Roch's by pews and galleries. The walls are adorned splendidly with paintings; and here and there are groups of statuary, and the altar being finely gilt and illuminated, looks magnificently. When I build a church I shall decorate it somewhat in this manner. It is good to imitate nature as much as one can in all things; and she has set us the example in this. She has adorned her great temple, the world, with green fields, and fragrant flowers, and its superb dome the firmament with stars."[121] The trotting about at S. Roch is the same to this day, which makes it the least restful of churches.

SAINT-SÉVERIN.

The church of S. Séverin is particularly interesting as showing a gradual development from the 13th to the 16th century. Founded upon the site of an oratory by Henri I. in 1050, it was first rebuilt at the end of the 11th century.

There were two saints of this name; one, the founder of the Abbey of Châteaulandon, who miraculously cured Clovis I. of some sickness by placing his chasuble upon him; and the other, the patron of this church, a monk, or rather a hermit, who lived during the reign of Childebert I., in a cell near Paris, and was of course much given to prayer and supplications, and other pious exercises. Considering the brutal manners and customs of the early sovereigns and their companions, it is a blessed sign that human nature, even in those dark ages, was not completely diabolical; and to find that some men and women cared for other matters than fire and sword and pillage. S. Séverin was one of these more peaceful souls; and so well did he preach his pacific faith, that S. Cloud, or Clodoaldus, the grandson of Queen Clotilde, became one of his disciples, and received the religious habit of the Benedictine order from him. S. Cloud was the youngest of the sons of Chlodomir, one of three brothers who suffered from the murderous inclinations of wicked uncles. What brigands they all were! Imagine a woman being asked in all seriousness whether she preferred death or the tonsure for her grandchildren. No wonder monasteries and convents flourished, for where else was there any culture, enlightenment, civilization, or even safety to life and limb? And yet Clotilde must have had some reason for her passionate answer, "Better they were dead than shaven monks!" for she must have foreseen that such an exclamation could only lead to assassination, and thus we find that S. Cloud alone of the brothers escaped death, and became a shaven Benedictine.

S. Séverin was probably buried near the oratory, and what would be more natural than that the disciple should consecrate the spot to the memory of his master? In 1050 Henri I. gave the patronage, which had been up to his reign in the hands of the kings, to the then Bishop of Paris, Imbert. At the end of the 11th century, it became an enormous parish, extending almost over the whole of the southern part of the city. It is now the centre of the Italian legion, models, organ-grinders, white-mice men, and plaster-image vendors; and it is a pretty sight on Sundays and _fête_ days to see the church packed with emigrants from the sunny South decked out in all the splendour of their holiday attire. How a group of people can alter the whole aspect of a building, was once demonstrated to me in S. Paul's cathedral. Walking down that dismal and gloomy nave upon an afternoon to which the same adjectives might be appropriately applied, it seemed suddenly to become bright and light by the entrance of a group of three or four Italian women with their children, dressed in the familiar, and upon any other human beings, hideously crude violet, emerald-green, and raw-blue coloured garments; colours which are totally wanting in beauty and harmony of themselves, but allied to the snow-white chemises and trimmed with gold braid, and partially covered with silver ornaments, they seemed to drop into harmony with the church, and to completely change the general appearance of the melancholy background, as even a ray of sunshine fails to do completely. S. Paul's is so essentially Italian that its usual congregations, clad in blacks and browns, form an utterly inharmonious foreground to the architecture, and give one the idea that the building is _dépaysé_.

The present church of S. Séverin was re-built in the 13th century, in great part by money obtained by indulgences, which Clement VI. in 1347 accorded to the generously inclined among the faithful. In the next century this system was revived, and the churchwardens, with shrewd foresight, bought up more ground, with a view to the enlargement of the building. The first stone of the new part was laid in 1489, the chapel of S. Sebastian being built three years later. In 1490 the chapel of the Conception, which was situated near the east end, was demolished to make way for the lengthening of the north aisle. Five years later, Jean Simon, Bishop of Paris, consecrated the new portions of the church, including the high altar, and several of the chapels of the _chevet_. In 1498 the chapels on the south side were commenced by Micheaul le Gros; the sacristy and treasury being added in 1540, and the chapel of the Communion in 1673, to make an entrance to which the chapel of S. Sebastian had to be destroyed. Thus for four hundred years, more or less, the church was undergoing constant change and development. Then began the downward path, commencing with the destruction of the _jubé_ and the "ornamentation" of the sanctuary to suit the taste of the devotees of Classic art. Originally, many of the Paris churches had _jubés_ (rood-screens), but the only one now remaining is that of S. Étienne du Mont. A brass attached to one of the pillars gives the names of the donors of the screen, Antoine de Compaigne (illuminator) and his wife Oudette.

Were it not for the elegant little tower and spire, few persons would know of the existence of S. Séverin. It is out of the beaten track, beyond Notre-Dame and the "monuments" of the Faubourg S. Germain. It has to be hunted up; but it is well worth the trouble, and any one visiting the remains of the Roman amphitheatre of Lutetia, in the Rue Monge (now laid out as a public garden) can see S. Séverin at the same time.

The portal is profusely carved and bears an inscription upon the stylobate (the letters of which are of the 13th century), giving the various duties of the grave-diggers, amongst others the cleansing of the vaults of the roof as well as the lower part of the church on the feast of S. Martin, in order to be tidy for the dedication festival which fell two days later. As in many other churches, there are two lions on each side of the arch, probably the supports formerly of some heraldic shields. This, no doubt, is the origin of the formula, which terminates certain ecclesiastical judgments pronounced at the threshold of the temple, _Datum inter duos leones_. The tympanum bas-relief has been restored. It represents the charity of S. Martin, who is one of the patrons of the church, and whose mutilated mantle, or a portion of it, has been one of the cherished relics of S. Séverin since the 14th century. There is also a chapel dedicated to the venerable bishop of Tours, which was formerly completely covered with _ex voto_ horse-shoes, the gifts of thankful travellers; for S. Martin having been on horseback when he divided his cloak, became the patron of the travelling community. The western _façade_ is composed of portions of the portal of S. Pierre-aux-Boeufs in the Cité, which was demolished in 1837, and is, the little which has been left unrestored, of the 13th century. S. Pierre was situated in the Rue d'Arcole; the only fragment remaining being a _bas-relief_ fixed against the wall of the house which occupies the site of the church, representing an _Ecce Homo_ surrounded with the emblems of the Passion. Above the porch of S. Séverin are an open work gallery, a rose window and a cornice upon which a party of little animals are playing among some foliage, all in _Flamboyant_ style. The statue of the Virgin is quite modern. The whole of the chapels, as well as the greater part of the nave, are of the 15th and 16th centuries; but the first three bays of the nave are of a totally different style; the form of the arches and of the windows shows the craftsmanship of the 13th century artists. Birds and beasts, natural and grotesque, form gargoyles, shooting the rainwater from their open mouths. At the north-west end of the chapels, an elegantly carved canopied niche encloses the patron Saint, and near him is an inscription inviting the passers-by to pray for the souls of the departed

_Bonnes gens qui p cy passes_
_Pries Dieu pour les trespasses._

The last word has been mutilated.

The interior consists of a nave and double aisles. The triforium is very similar to that of Westminster Abbey church; but at the commencement of the apse, the 13th century arches were filled in with round-headed ones, Cupid-like Cherubs being placed between the two to "ornament" the intervening space, and the pillars converted into marbled pilasters.

Some of the capitals and corbels of the south aisle are most droll--prophets, flying Angels, and divers kinds of animals, all more or less grotesque, after the manner of the _miserere_ seats at Wells cathedral. During the reign of Henri IV. Sibyls, and Prophets, Patriarchs and Apostles, were painted by one Jacques Bunel on a gold ground above the arches of the nave; but happily they have disappeared. It was Mlle. de Montpensier who caused the marbling of the choir to be undertaken in 1684, and who also bore the expense of the baldachino of the altar, employing the sculptor Tubi to carry out the designs of Lebrun.

In the side aisle, on the south, is a little door leading through a garden, formerly the graveyard, to the _presbytère_. This, in summer, forms a charming little picture. In one of the side chapels (Notre-Dame de l'Espérance) is a 15th century wall-painting of _The Resurrection of the Dead_; and in the chapel of the chevet a _Preaching of John the Baptist_, also in fresco. In the apse are a series of fluted and spiral columns. The bosses are many of them ornamented with figures--the Annunciation, S. Anne and S. Joachim at the golden gate, a Holy Face, and a chalice surmounted by the host.

A number of distinguished persons were buried at S. Séverin: Étienne Pasquier, an eloquent _Avocat-Général_ under Henri III. who was mainly instrumental in causing the exclusion of the Jesuits from the University, and who died in 1615; the brothers Saint-Martre, celebrated men of letters living at the beginning of the 17th century; and Moreri, the author of the _Dictionnaire Historique_, who died in 1680.

There are only three ancient epitaphs remaining--that of Nicolas de Bomont, who died in 1540; Guillaume Fusée, president of the Parliament of Paris, and of his wife, Jeanne Desportes, who made several pious foundations in 1521; and Jean Baptiste Altin, _conseilleur au Châtelet_, who died in 1640. The first, Nicolas Bomont, his wife, and fifteen children, are represented as pigmy personages praying at the foot of the Crucified. The emblems upon the Altin slab have been borrowed from the Roman catacombs; and the epitaph is as follows:

ALTINI PECCATORIS OSSA
HIC JACENT,
PIE JESU MISERERE EIUS
TU VIATOR PRECARE PRO EO
VIX [Symbol] AN [Symbol] PLU [Symbol] JUNIVS
A [Symbol] C [Symbol] DIONYSIANO MDCXL [Symbol]
SENATOR FOIT IN CASTELL [Symbol] PAR [Symbol]
POENE QUADRAGEN [Symbol]
VALE VIATOR ET VALERE
MANES IOBE

A modern tablet states that the first confraternity established in France under the patronage of the Immaculate Conception was founded at S. Séverin in 1311, but the chapels used by the association have disappeared.

The church contains no furniture of any value artistically, except perhaps, the organ and wrought-iron gallery, erected in 1747 to replace an earlier instrument of 1512; the original organ, given in 1358 by Maître Regnaud de Douy, the master of the parish schools, is described as _une bones orgues et bien ordenées_.

A good deal of the stained glass is of the 15th and 16th centuries, and bears the figures and arms of the donors (some of whom appear by their long robes to have been magistrates), accompanied by their wives and families. The subjects are the usual ones taken from the New Testament, or from the lives of the Saints; but a few are somewhat out of the beaten track, as for instance: Two families of numerous members accompanied by, or superintended by S. Peter and S. Andrew; S. Michael clad as a warrior bearing a shield upon which are emblazoned the arms of France; S. Geneviève holding her demon-extinguished taper which an Angel relights; S. Anthony with his staff and bell, and holy fire under his feet, which is in dangerous proximity to his faithful porkling; and lastly, S. Thomas of Canterbury celebrating mass, while his murderers fall upon him with their swords. One of the chapels of S. Séverin was dedicated to the memory of the martyred archbishop.

Several modern artists have decorated the side-chapels--Alexandre Hesse, Cornu and Flandrin; but the student of the latter painter must go to S. Vincent-de-Paul and S. Germain-des-Prés to fully appreciate this great master of religious art.

The symbols upon the slab mentioned above are very similar to those found in the cemetery of S. Marcel which occupied the site of the abbey of S. Geneviève. In the Breviary of Paris we read, in the office for the Translation of S. Marcel, that his body was put in a chapel, _aedicula_, named after S. Clement, and from which the Saint had driven out an enormous serpent. Coming from a neighbouring wood the monster had seized upon the remains of a rich woman who had been a great sinner, and was regaling himself therewith, when Marcel came to the rescue, and chasing him away three miles, forbade him ever to return. This miracle was popular upon the churches of Paris, and is still to be seen on the centre pier of the Porte S. Anne of Notre-Dame and in the _voussure_ of the Porte Rouge.

On the slab at S. Séverin are the doves with olive branches and the sacred monogram. Below, the Lamb is standing upon the earth, from which flow the rivers of Paradise, Pison, Gihon, Hiddekel, and Euphrates, typical, according to S. Ambrose, of the Cardinal Virtues, Prudence, Strength, Courage, and Temperance. The epitaph is written between the doves and the Lamb.

LA SORBONNE.

Another institution which owes its initiative to S. Louis is the Sorbonne, actually founded in 1250 by Robert de Sorbon, a canon of Paris, for sixteen poor students in theology. The present church is a fine example of 17th century Classicism, such as the world of that day affected. Jacques Lemercier was the architect, and the great Cardinal the pay-master, and between them they certainly turned out a very respectable piece of work with a certain sense of grandeur, and a very fine dome, the first that figured in Paris. It was built between 1635 and 1659. Within, is the marble tomb of Richelieu, the work of Girardon (1694) from the design of Lebrun. The great man reclines gracefully upon a couch supported by a figure of Religion, and a weeping lady of Science at his feet. It has not the feeling of the Renaissance sculpture, and although Religion forms a principal part of the composition, it is purely and simply a secular design. It might be the memorial of a Pagan, and it would be just as appropriate in a town hall, a garden, or a theatre; but that perhaps gives it the more fitness as the monument of so singular a churchman and so farcical a Christian. The wary Cardinal turns up his face and piously gazes at Heaven as if that were his only thought; he appears overwhelmed with holiness and sanctity, a veritable Pecksniff arrayed in the gorgeous robes of a prince of the holy Roman Church. But artistically, the composition is fine, far finer than many of the works of the 17th century; and one feels that could the figure rise, it would move about with the same grace as that portrayed in the noble portrait of the great statesman by Philippe de Champaigne in the Louvre. As posthumous retribution for his crimes and vices, Richelieu's head was chopped off into three pieces in 1793, and remained fragmentary until 1861, when they were patched together. The church also contains a painting by Hesse of little value, _Robert de Sorbon présentant à S. Louis de jeunes élèves en théologie_, and some statues by Romy and Bure.

SAINT-SULPICE.