LITMIR.BIZ

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matter the new régime of English, historical novelists are too obstinately bent on the study of Paris, "At all events," says Edmund Gosse, "since the days of Balzac and George Sand, and have neglected the provincial boroughs."

      They should study mid-France on the spot; and read Stevenson and Mérimée while they are doing it. It will save them a deal of worrying out of things—with possibly wrong deductions—for themselves.

      The climatic conditions of France vary greatly. From the gray, wind-blown shores of Brittany, where for quite three months of the autumn one is in a perpetual drizzle, and the equally chilly and bare country of the Pas de Calais, and the more or less sodden French Flanders, to the brisk, sunny climate of the Loire valley, the Cevennes, Dauphiné, and Savoie, is a wide range of contrast. Each is possessed of its own peculiar characteristics, which the habitant alone seems to understand in all its vagaries. At all events, there is no part of France which actually merits the opprobrious deprecations which are occasionally launched forth by the residents of the "garden spot of England," who see no topographical beauties save in their own wealds and downs.

      France is distinctly a self-contained land. Its tillers of the soil, be they mere agriculturists or workers in the vineyards, are of a race as devoted and capable at their avocations as any alive.

      They do not, to be sure, eat meat three times a day—and often not once a week—but they thrive and gain strength on what many an English-speaking labourer would consider but a mere snack.

      Again, the French peasant is not, like the English labourer, perpetually reminded, by the independence of the wealth surrounding him, of his own privations and dependence. On the contrary, he enjoys contentment with a consciousness that no human intervention embitters his condition, and that its limits are only fixed by the bounds of nature, and somewhat by his own industry.

      Thus it is easy to inculcate in such a people somewhat more of that spirit of "l'amour de la patrie," or love of the land, which in England, at the present time, appears to be growing beautifully less.

      So, too, with love and honour for their famous citizens, the French are enthusiastic, beyond any other peoples, for their monuments, their institutions, and above all for their own province and department.

      With regard to their architectural monuments, still more are they proud and well-informed, even the labouring classes. Seldom, if ever, has the writer made an inquiry but what it was answered with interest, if not with a superlative intelligence, and the Frenchman of the lower classes—be he a labourer of the towns or cities, or a peasant of the country-side—is a remarkably obliging person.

      In what may strictly be called the south of France, that region bordering along the Mediterranean, Provence, and the southerly portion of Languedoc, one is manifestly environed with a mellowness and brilliance of sky and atmosphere only to be noted in a sub-tropical land, a feature which finds further expression in most of the attributes of local life.

      The climate and topographical features take on a contrastingly different aspect, as does the church architecture and the mode of life of the inhabitants here in the southland.

      Here is the true romance country of all the world. Here the Provençal tongue and its literature have preserved that which is fast fleeting from us in these days when a nation's greatest struggle is for commercial or political supremacy. It was different in the days of Petrarch and of Rabelais.

      But there are reminders of this glorious past yet to be seen, more tangible than a memory alone, and more satisfying than mere written history.

      At Orange, Nîmes, and Arles are Roman remains of theatres, arenas, and temples, often perfectly preserved, and as magnificent as in Rome itself.

      At Avignon is a splendid papal palace, to which the Holy See was transferred by Clement V. at the time of the Italian partition, in the early fourteenth century, while Laura's tomb, or the site of it, is also close at hand.

      At Clermont-Ferrand, in Auvergne, Pope Urban, whose monument is on the spot, urged and instigated the Crusades.

      The Christian activities of this land were as strenuous as any, and their remains are even more numerous and interesting. Southern Gaul, however, became modernized but slowly, and the influences of the Christian spirit were not perhaps as rapid as in the north, where Roman sway was more speedily annulled. Still, not even in the churches of Lombardy or Tuscany are there more strong evidences of the inception and growth of this great power, which sought at one time to rule the world, and may yet.

II

       THE CHURCH IN GAUL

       Table of Contents

      Guizot's notable dictum, "If you are fond of romance and history," may well be paraphrased in this wise: "If you are fond of history, read the life histories of great churches."

      Leaving dogmatic theory aside, much, if not quite all, of the life of the times in France—up to the end of the sixteenth century—centred more or less upon the Church, using the word in its fullest sense. Aside from its religious significance, the influence of the Church, as is well known and recognized by all, was variously political, social, and perhaps economic.

      So crowded and varied were the events of Church history in Gaul, it would be impossible to include even the most important of them in a brief chronological arrangement which should form a part of a book such as this.

      It is imperative, however, that such as are mentioned should be brought together in some consecutive manner in a way that should indicate the mighty ebb and flow of religious events of Church and State.

      These passed rapidly and consecutively throughout Southern Gaul, which became a part of the kingdom of the French but slowly.

      Many bishoprics have been suppressed or merged into others, and again united with these sees from which they had been separated. Whatever may be the influences of the Church, monastic establishments, or more particularly, the bishops and their clergy, to-day, there is no question but that from the evangelization of Gaul to the end of the nineteenth century, the parts played by them were factors as great as any other in coagulating and welding together the kingdom of France.

      The very large number of bishops which France has had approximates eight thousand eminent and virtuous names; and it is to the memory of their works in a practical way, none the less than their devotion to preaching the Word itself, that the large number of magnificent ecclesiastical monuments have been left as their heritage.

      There is a large share of veneration and respect due these pioneers of Christianity; far more, perhaps, than obtains for those of any other land. Here their activities were so very great, their woes and troubles so very oppressive, and their final achievement so splendid, that the record is one which stands alone.

      It is a glorious fact—in spite of certain lapses and influx of fanaticism—that France has ever recognized the sterling worth to the nation of the devotion and wise counsel of her churchmen; from the indefatigable apostles of Gaul to her cardinals, wise and powerful in councils of state.

      The evangelization of Gaul was not an easy or a speedy process. On the authority of Abbé Morin of Moulins, who, in La France Pontificale, has undertaken to "chronologize all the bishops and archbishops of France from the first century to our day," Christianity came first to Aix and Marseilles with Lazare de Béthanie in 35 or 36 A. D.; followed shortly after by Lin de Besançon, Clement de Metz, Demêtre de Gap, and Ruf d'Avignon.

      Toward the end of the reign of Claudian, and the commencement of that of Nero (54–55 A. D.), there arrived in Gaul the seven Apostle-bishops, the founders of the Church at Arles (St. Trophime), Narbonne (St. Paul), Limoges (St. Martial), Clermont (St. Austremoine), Tours (St. Gatien), Toulouse (St. Saturnin), and Trèves (St. Valère).

      It was some years later that Paris received within its walls St. Denis, its first Apostle of Christianity, its first bishop, and its first martyr.

      Others as

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