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A Midsummer Drive Through the Pyrenees. Edwin Asa Dix
Читать онлайн.Название A Midsummer Drive Through the Pyrenees
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isbn 4064066227937
Автор произведения Edwin Asa Dix
Жанр Книги о Путешествиях
Издательство Bookwire
To the right is the accurate level of the sea-horizon; about us are the heath and furze and the sand-dunes; and far along to the south we can trace the arc of the beach, until it ends in the projecting hills of Spain.
St. Jean is reached almost too soon, for the drive has been exhilarating. We enter by a long, narrow street, which is found to be alive with people. A small procession is in motion, enlivened by a band. Every one seems in holiday dress. Our driver has before shown his easy conviction that streets were intended first for breacks, secondly for citizens; and now he urges his horses down this narrow way without a pause in their gallop. The whip signals, the bells on the harness jingle furiously, the wheels clatter along the cobbles; and, almost before we have time to order a slackening, procession and by-standers, like a flock of sheep, go in disorder to the wall, and our breack sweeps by into the central square.
It is the festival, we find, of the village's patron saint, St. John the Baptist. The twenty-fifth of June renews his yearly compact of protection. In the afternoon, there will be the full procession, led by the priests, and with a canopied effigy of the saint or of the Virgin borne in solemnity behind them. Services in the cathedral will follow, and probably an evening of illumination. We enter the cathedral. Its floor has been newly strewn with sweet hay, and near the altar, is the sacred image itself, adorned for the procession, dressed in linen and velvet and gilt lace, and with a chaplet of beads in its wooden hand. The canopy-frame, ready prepared, is close by, with its projecting handle-bars, its four upright poles and its roof of white satin embroidered with gold.
The cathedral itself is somewhat more interesting than we expected to see; it is a Basque rather than a French church, has a very high chancel and altar and no transepts, and the altar is marked by a striking profusion of color and of gilding, which does not degenerate into the tawdry and which lights up vividly under the entering noon light. The chapels at the sides are similarly decorated. Dark oaken balconies, elaborately carved, run in three tiers along the upper part of the nave. The seats in these are reserved for the men, the women being relegated to small black cushions placed on the chairless floor.
St. Jean's one great event was the marriage of Louis XIV with the Infanta of Spain, which took place in this same church. "A raised platform extended from the residence of Anne of Austria to the entrance of the church, which was richly carpeted. The young queen was robed in a royal mantle of violet-colored velvet, powdered with fleurs-de-lis, over a white dress, and wore a crown upon her head. Her train was carried by Mesdemoiselles d'Alençon and de Valois and the Princess of Carignan. After the ceremony, the queen complained of fatigue, and retired for a few hours to her chamber where she dined alone. In the evening, she received the court, dressed in the French style; and gold and silver tokens commemorative of the royal marriage were profusely showered from the windows of her apartment."[6]
Without, as we turn for an idle stroll, we find a fair-sized town, with provincial streets like much of Bayonne. Often the stories of the houses jut out, one over the other. These projections give a relish of local color to the crooking ways, intensified by the round-tiled roofs and by occasional red or blood-colored beams and doorposts. Although we are still on the French side of the frontier, Spanish influence is already marked, while that of the Basques predominates over both. St. Jean is also a summer resort, in a modest way, chiefly for quiet Spanish families; and from the heavy stone sea-wall built along the beach we see many of their villas. In days before the railroad went beyond, the port exchanged regular and almost daily steamers with San Sebastian and Santander, thus connecting with the Spanish rail, and giving a rather important traffic advantage. It fostered, besides, extensive cod-fishing and even whaling enterprises. Its harbor has suffered since; the rails too have gone through to Spain, and St. Jean is left mildly and interestingly mournful, in its lessened power, its decayed gentility.
IV.
In St. Jean de Luz, we are fairly in the country of the Basques. One sees so many of that singular people in the streets, and along the Biscayan shore generally, that inquiries about them are almost forced upon the attention. The Basques are still the curiously ill-explained race they have always been; the learned still disagree over their origin, and the world at large scarcely knows of them more than the name. They are scattered all through this lower sea-corner of France, shading off near Bayonne; and are in yet greater numbers in the adjoining upper edges of Spain. It seems strange that the beginnings of this isolated race should to-day be almost no better settled than in the time of Humboldt or Ramond. Yet they contrive still to embroil the philologists and historians. Here the race has lived, certainly since the days of the Romans, probably since long before, out of kin with all the world, and the world's periods have passed on and left them. No one knows their birth-mark; they have forgotten it themselves. Of theories, numberless and hopelessly in discord, each still offers its weighty arguments, and each destroys the certainty of any.
This appears incredible. What mystery is insoluble in the sharp light of modern research? Yet until the defenders of the view that the Basques came from Atlantis can make truce with the advocates of their Phoenician origin—until the well-attested theory of their affinity with certain South American races can overthrow the better-attested theory that they are the remains of the ancient Iberians—until Moor and Finn,[7] Tartar and Coptic, can amicably blend their claims to relationship, the Basques must remain as they are—foundlings; or rather, a race whose length of pedigree has swallowed up its beginnings.
It is these unattached sea and mountain races who are always hardest to conquer. Hence the boast of the Basques. Even the Romans, though they could defeat, could not subdue them. The strong Roman fortress of Lapurdum (now Bayonne) did not succeed in even terrifying them, though they were worsted several times by its legions. Down through all the early part of the long Christian era, the forefathers of these frank-faced fishers and mountaineers we see here in the streets of St. Jean kept their hills stubbornly to themselves. Later, as much perhaps from policy as necessity, the race came gradually to fall in with the general governments crystallizing about them. The Spanish Basques came first into the traces, though not until the thirteenth century; they were then finally incorporated into the Castilian monarchy. But they claimed and held marked rights in compensation. While special privileges—fueros—were accorded to certain other provinces as well as to them, theirs were the widest and endured the longest. They had five special exemptions: they were not subject to military conscription; nor to certain imposts and taxes, (paying a gross composition in their place;) nor in general to trial outside their province; nor to the quartering of troops; nor to any regulations of their internal affairs beyond that of the corregidor, a representative magistrate appointed by the king. These fueros lasted in substance even up to 1876, when Alfonso's government finally repealed them. While thus the Spanish Basques have, even under allegiance, held stoutly to the right of virtual self-government, their brethren north of the Pyrenees long preserved a still fuller autonomy, only coming into the national fold of France under the impetus of the Revolution.
Thus the Basques have a stiff record of independence; it keeps them in no little esteem, both with themselves and with their neighbors. Trains, travel, traffic, eat into their solidarity, and may in time disintegrate it; but a Basque has not yet lost a particle of his pride of clan; it is inborn and ineradicable; he would be no other than he is; "je ne suis pas un homme" he boasts, "je suis un Basque." You note instinctively his straighter bearing among the neighboring French peasantry; you can often single out a Basque by his air. This hardens into a peculiar result: since they are all of the same high lineage, all are aristocrats; every Basque is ex officio a nobleman; this is seriously meant and seriously believed. There are no degrees of caste, the highest is the only; the entire race is blood-proud, ancestor-proud. A Basque family might not improbably have been the originators of that celebrated family tree which remarked, in a marginal