A Book of the Pyrenees

But the great glory of Pau is the view of the chain of the Pyrenees from the terrace and the park. That from the Schänzle above Berne of the giants of the Oberland is beautiful, but not comparable with the prospect from Pau. All the middle distance in the view from Berne is filled up with rolling hills, and it is over them that one catches glimpses of the snowy heads of the Alps. But from Pau one has in front the broad trough of the Gave, beyond which are the coteaux, not too high, and not obscuring the lower parts of the mountains. It is true that an obnoxious swell to the south-west cuts off the prospect of the range to the Bay of Biscay, but the mountain range can be traced eastward till it fades into vapour, and the mountains on that side are by far the boldest and loftiest. Moreover, one can look from Pau right up the gap of the Val d’Ossau to the roots of the Pic du Midi, an exquisitely beautiful mountain, only surpassed by the Matterhorn; and it has this advantage over its rival, that it can be seen from a great distance, which the other cannot.

Below the terrace of the castle rises the insignificant tower of la Monaye, where the specie for circulation in Béarn and the annexed counties was coined.

In the second chapter I told the story of the House of Foix and Béarn down to the death of Catherine, who ate out her heart with rage because she could not acquire the kingdom of Upper Navarre, to which she laid claim. Her son and successor was Henry II of Navarre.

He obtained the name of Henry in a somewhat singular fashion. At his birth a pilgrim was passing through Pau, of obscure origin, named Henry, on his way to S. James of Compostella. Jean d’Albret, moved by a sudden freak, summoned this man to be godfather to his boy, the heir to the crown of Navarre, instead of inviting a prince to stand sponsor. This occasioned much ridicule among the haughty Spaniards, who said it presaged that the young Henry would be a stranger to his kingdom.

He was brought up with Francis I of France, and the two were warmly attached to each other. He accompanied Francis in his disastrous expedition to the Milanese, and shared captivity with the King at Pavia. His ransom was fixed at a hundred thousand crowns. Henry did not care to burden his little territory with such a charge, and he devised means to escape. A lady in Pavia managed to convey to his prison a rope ladder, and one night in December, 1525, when the moon shone, he slipped out of the window of his cell and descended the ladder. It was too short, and he fell into the moat. Happily this was more full of mud than of water, and without loss of time he scrambled out, plastered with slime, mounted a horse, held in readiness by his accomplices, galloped away, and managed to reach Lyons. On the morning after his evasion the commandant of the Castle of Pavia entered the cell and bade his royal prisoner get up. A voice from the bed replied, “For pity’s sake, let me sleep a little longer.” He who spoke was a page of the King of Navarre, who had taken his place, so as to deceive the guards and give his master time to escape.

The affection and esteem which Francis I had for Henry were shown in that he gave him as wife his dearly-loved sister Margaret, the “Marguerite des Marguerites, sa mignonne,” as Francis called her. The marriage took place on 24 January, 1527. The Court of Paris was inconsolable at the loss of the lively and charming princess. The Parisian doctors remonstrated with her at going to so inclement a place as Pau where, said they, “le gros air du pays lui serait mortel.” However, go she would, with her beloved Henry, and on reaching Pau she at once set to work to make herself happy, and to be beloved by the people. She began by studying the patois and worked at it so diligently that she was herself astounded at the progress she made.

“The newly-married pair,” says an old historian, “deliberated how to put Béarn in a better condition from that in which they found it. This land, good and fertile by nature, was in a poor state, uncultivated and sterile through the negligence of the inhabitants. It soon changed its appearance.”

Henry devoted himself especially to agriculture; he invited farmers and labourers from Brittany, Berry, and the Saintonge to settle in the land and teach the natives improved methods of cultivation; and the introduction of maize into Béarn was due to him. He set up a linen factory at Nay, and a printing press at Pau. He collected, revised, and edited the fors of Béarn, and had them printed at his press in 1551.

One of the most important pages in the life of the Queen of Navarre in the Château of Pau was the part she played in receiving refugee Huguenot preachers. But she never herself became a convert to Calvinism; she entertained great pity for the innovators who were driven from place to place, and subjected to cruel persecution. She offered them an asylum, and listened to their harangues without the impatience shown by her husband, who, when they began to preach, retired to his bottle and his cards.

“The Queen of Navarre,” says Florimond de Rémond, “gave ear to them, received their books at first by the hand of her ladies, has had the Latin prayers of the church translated into French … out of kindness of heart she throws open her house to the proscribed and banished, and bids them regard it as a retreat and refuge. She exercises marvellous care in protecting those who are in danger on account of their religion, and in succouring the refugees from Strassburg and Geneva.

“Roussel was received by this good princess into Béarn and given a state lodging in her house. She takes pleasure in listening to him as he discourses on religion. He persuaded her to read the Bible, then very uncouthly translated into French; and this so pleased her that she composed a tragi-comic translation of nearly the whole of the New Testament, and had it acted in the great hall before the King, her husband. For the purpose she secured the best comedians that could be procured from Italy; and as these buffoons are born only to afford amusement, and, monkey-like, to mimic what may meet the humours of their masters, so these people, recognizing the inclination of the Queen, interlarded the text of these plays with roundelays and virolais on the theme of the clergy. Always some poor monk or religieuse was made the butt in one of these comedies or farces.”

Florimond de Rémond goes on to say that some of the preachers harboured by Marguerite were not of high character. Among them was Solon, a runaway Carmelite, a “brave et courageux moine,” who embraced the doctrines of Calvin, and to make up for wasted opportunities in the past married and buried five wives in succession.

Some of the sacred pieces enacted before the King and Queen were the Nativity, the Adoration of the Magi, the Flight into Egypt; and into these plays scurrilous and indecent songs were introduced, without a word of protest from the preachers.

Marguerite took as her valet Clement Marot, who had not the best of characters, and scandal said that she liked him a little too well.

Unsuspectingly Marot did a great work for Calvinism in France.

He had translated the Psalms of David into popular rhythm. His metrical version became the rallying songs of the Huguenots, and formed the basis of their liturgy. They were set to popular folk-airs.

The French ladies, as he said himself, placed

leurs doigts sur les espinettespour dire saintes chansonettes.

So little heretical was his version regarded that in 1540, before it was printed, Francis I made a present of it to Charles V. Florimond de Rémond says: —

“Each of the princes and courtiers adopted one or other of the psalms for himself. King Henry chose as his own Psalm XLII., Ainsi qu’on oyt le cerf bruire, which he sang when hunting. Mme. de Valentinois (Diana of Poitiers), his mistress, took as hers Ps. CXXX., Du fond de ma pensée, which she sang when galloping. The Queen had selected V.; Ne veuillez pas, O Sire, set to a buffoon melody. The King of Navarre, Antoine de Bourbon, chose XLIII., Revenge moy, prens la querelle, which he sang to a branle (a dance tune) of Poitou; and so with the rest.”

But little by little these metrical psalms assumed an aggressive tone; passed among the people, and these took them to heart more seriously than did the courtiers.

Bordier, in his Chansonnier huguenot, says: —

“It was soon seen with what energy the Huguenots assimilated this poetry, which responded so well to their burning faith. They knew the psalter by heart. It became one of the tokens by which they recognized one another at long distances, before coming in sight, when certain familiar melodies were borne to their ears. From the windows of the Louvre Henry II more than once saw a crowd flushed with enthusiasm fill the Pré aux Clercs, promenading in the evening with gravity, trolling out these psalms.”

The Queen of Navarre was certainly a strange mixture; she wrote treatises of piety, composed a Mirror of the Sinful Soul, wrote songs, and in her old age was the authoress of that book of indecent tales, the Heptameron, which is still read, whereas the Mirror of the Sinful Soul is forgotten.

She took as her device the marigold turning to the sun, and as her motto, “Non inferiora sequor,” hardly appropriate to the compiler of the Heptameron.

A pretty story is told of her by Brantôme. She had as one of her ladies-in-waiting Mlle. de la Roche, who had been the mistress of Captain Bourdeille, but whom he had cast aside and forgotten. Mlle. de la Roche died in the Queen’s service at Pau, and was buried in the church of S. Martin. Three months later Bourdeille came to Pau, and was received by the Queen, who invited him to attend her to the church. When there, standing in a certain place, Marguerite said to him, “Do you feel the ground heave under your feet?” “Not in the least,” he replied. “Surely you do?” “Madame, I assure you that I do not.” “That is strange,” said the Queen, “for beneath your feet lies your poor, deserted Mademoiselle de la Roche, sighing because that above her stands the man who deceived her. I leave you now alone to your reflections.”

Marguerite entertained a horror of death, but on hearing that her dearly-loved brother Francis was no more, her joy of life, her spirits left her, her health failed, and she died at Odos in Bigorre in 1549.

Her daughter, Jeanne d’Albret, was left heiress of Navarre, Béarn, Bigorre, Foix, and Armagnac, which had been part of her mother’s dower. Jeanne was born in the Castle of Pau in 1528. At an early age she was removed to the Court of the King of France, and was betrothed at the age of twelve, and married in 1546, when eighteen years old, to the Duke of Cleves, who was twelve years her senior. She was so burdened with pearls and embroidery over brocade and gold lace at her wedding that she was unable to walk, and had to be carried into the church from the carriage in the arms of the Constable of France. But she did not relish the union, and it was annulled. In 1548 Jeanne married Antoine de Bourbon, a feeble, voluptuous, irresolute creature, “to one thing constant never.” He was first a Catholic, then a Huguenot, under the influence of the commanding intellect of his wife, and then a Catholic again; it mattered not to him, for he had no fixed principles. But Jeanne never forgave his rejoining the Church, for she was a bigoted Calvinist.

Jeanne was nearly deprived of her husband. Antoine de Bourbon, who was suspected of taking part with his brother, the great Condé, in the conspiracy of Amboise, 1550, was marked out for destruction. The two brothers were arrested by Francis II. Olhagary, a Protestant writer, gives what follows. He had it from the recital of Queen Jeanne herself; but how far coloured by her prejudices we are unable to say.

“The Prince of Condé was sentenced to have his head cut off before the King’s residence, on 10 December. Antoine de Bourbon was to be stabbed by the King himself. For this he was ordered to attend in the chamber of the King, who pretended to be ill. Francis was to stab him with his own hand, aided by the Guises who were hid behind the arras.”

Antoine was on the point of entering the presence chamber when the Duchess de Montpensier caught him by the arm and revealed to him the plot. He then withdrew. But again a messenger arrived from the King ordering him to appear. Then he summoned to him Reuti, the captain of his guards, and said —

“I am going to where my death is planned, but never shall skin be sold so dearly as I will sell mine. I beseech you to render me this last service. If I die, take my shirt soaked in my blood, and carry it to my wife and son, and charge her – for my son is too young to be able to avenge me – to send the pierced and bloody shirt to all the foreign princes, and call on them to avenge my death.”

Antoine then entered the room where was the King, but his behaviour, the frankness with which he met the charges laid against him, caused the heart of Francis to relent, and he dismissed the King of Navarre unhurt. It was then that the Cardinal of Lorraine exclaimed, referring to the weakness of the King – “There is the heart of a poltroon!”

Jeanne had been the mother of two sons; the elder died of over-coddling, the second of an accident. When she was again expecting her confinement, her father, Henry II, roughly told her that she did not know how to manage her children, and insisted on her coming to the castle at Pau for confinement, under his eye. She obeyed, and arrived on 4 December, 1553. Then the old King showed her a casket of gold, attached to a chain long enough to go thrice round her neck. “Do you see this?” said he; “I will give it you along with my will, that is in this box, if you will sing a Béarnais song whilst in your pangs, so that the child may not be a squaller.” She promised, and on 14 December, feeling her hour approach, sent for her father, and began to sing a Béarnais hymn to Our Lady at Bridgend; for there was a chapel to the Blessed Virgin on the ancient bridge over the Gave. Her song was: —

“Nousté Dame deii cap d’eii pounAdjudat me à d’aqueste ore,” etc.

But as many of my readers do not understand the patois, I will give it in English: —

“Our Lady at the head of the bridge, assist me in this hour. Pray to God in Heaven, that He may deliver me, that the fruit of my body may see the light… Our Lady at the head of the bridge, assist me in this hour.”

She gave birth – some say on 13 December, some on 14 December – still singing, to a boy. Henry II took it from her, gave her the casket, saying, “This is for you,” and as to the boy, “this is for me.” Then he rubbed the child’s lips with garlic, and poured into its mouth some drops of Jurançon wine, and said: “Va, tu serras un vrai Béarnais.”

When Marguerite had given birth to Jeanne the Spaniards had remarked, “The cow has littered a lamb!” in reference to the cow in the Béarnais arms. Now Henry d’Albret, taking the child in his arms, showed it to his nobles and exclaimed: “See, the lamb has littered a lion!”

In the castle is shown the cradle in which the future king of France, Henri Quatre, was rocked. It is a large tortoise-shell, inverted, and suspended by silken cords. When the Sansculottes burst into and sacked the château in 1793, they purposed to destroy this relic of royalty. But the commandant of the castle had foreseen this, and had substituted for the original another tortoise-shell, obtained from the cabinet of a naturalist in the town. This latter was destroyed, but the original was preserved in the attics of the castle.

At Bilhère, a little way out of Pau, on the road to Orthez, is the cottage in which Henry was nursed by a peasantess. That cottage remains much in the same condition as it was then, and is pointed out to visitors with pride.

When only five years old his mother took him to Paris to present him to Henry II, King of France. The King took the little prince in his arms and asked him, “Veux-tu être mon fils?” The child, unable to speak other than Béarnais patois, pointed to his father and answered, “Aquet es lou seignou pay” (This is monsieur, my father). “You are right,” said the King, “but as you will not be my son, will you be my son-in-law?” To which the boy promptly replied, “Obé.” Marguerite de Valois was then eighteen months older than Henri.

After a while in Paris he was taken back to Pau and committed to the care of Suzanne de Bourbon Busset, Baroness Miossens, who was sent with him to the Castle of Coarraze, near Nay, with instructions that he should be reared among the children of the mountains on simple, wholesome diet.

Accordingly he was treated like the peasant children – was clothed in the same garb, and partook of the same athletic sports. His food was often dry bread. Frequently he trod the mountain paths with bare feet, or clattered about in sabots. For many years he knew no other tongue than the patois, and in after life a bon mot, or a lively sally in his maternal language, served as one of the most powerful means by which to influence the young Gascons whom he led to battle.

Antoine de Bourbon fell at the siege of Rouen in 1562, fighting against the Huguenots, and Jeanne was then left free to force Calvinism on her subjects. Thenceforth she was able to rule despotically in her own dominions, till interfered with by the French king. Beza, with approval, records her declaration: “Sooner than ever again attend Mass, or suffer any of my subjects or my children to do so, I would, if possible, cast them into the depths of the sea.” And to Henry, when young, she said passionately that should he at any time attend Catholic worship, she would repudiate and disinherit him.

She began by confiscating Church property and appropriating to herself monastic lands. Commissioners were appointed to go through the country, wreck the churches, and sweep into her mint all the gold and silver chalices, candlesticks, and crucifixes, to be coined into money. She expelled the priests and put ministers in their place. At Pau she hung two of the canons of S. Martin’s, and sent a Huguenot preacher into the pulpit. The town council remonstrated. The Queen’s reply was that she would with her troopers drive the councillors to be present at his predications. She made it punishable with death as high treason not only for a priest to say Mass, but for man, woman, or child to attend at one.

Charles IX of France went to Nerac, in Gascony, to visit Jeanne.

“In some respects,” says Mr. White, “the province of Gascony through which the Court was now travelling, had suffered more than any part of France from the effects of the war. The Protestants had succeeded in putting down Romanism, and at every step he took Charles was reminded of the outrages offered to his religion; he restored the old form of worship, but the scenes he then witnessed appear never to have been forgotten. As he rode along by the side of the Queen of Navarre he pointed to the ruined monasteries, the broken crosses, the polluted churches; he showed her the mutilated images of the Virgin and the saints, the desecrated graveyards, the relics scattered to the winds of heaven.”6

Jeanne looked with sparkling eyes and with a heart that swelled with exultation at this wreckage, but she noticed the pain it caused to the young king, and thenceforth regarded him with distrust.

A Béarnais named Gondin ventured to remonstrate with Jeanne at her high-handed dealings. “The King of France,” said she, “choses to have but one religion in his realm. I am a queen, and I choose to have but one.” “The King of France!” echoed Gondin; “that is another matter. I could cross your majesty’s kingdom in a hop, skip, and jump.” “Then I will trouble you, sir, to hop, skip, and jump out of my realm, and that smartly,” was her prompt reply.

At the same time that Jeanne issued her order for the change of religion, she forbade the dances of the peasantry and wailing at funerals.

Of Jeanne d’Albret it might be said in the words of Quintus Curtius: “Nihil præter vultum fœmineum gerens.” Marguerite de France, sister of Francis II, Charles IX, and Henry III was married in 1572 to Henry of Navarre. The union was not happy, neither cared for the other; and when Marguerite came to Pau she was affronted at her treatment.

“We came to Pau,” she wrote, “where no exercise of the Catholic religion is tolerated. However, I was allowed as a favour to hear Mass in a little chapel three or four paces in length, and so narrow that seven or eight persons filled it. At the hour of Mass, the drawbridge was raised to prevent the Catholics of the place from attending; for they were most desirous to do so, having been debarred from it for several years. But, it being Whit-Sunday, some of the citizens succeeded in slipping in before the drawbridge was raised. They were not detected till the end of the service, when some Huguenots who were spying perceived them. They instantly informed the king’s secretary, and in my presence were dragged out, whipped, and cast into prison, and were not released for long, and then not till they had paid a heavy fine.”

When Henry IV came to the throne of France the care of his hereditary dominions in Gascony was confided to his sister Catherine. In the Castle of Pau at that time was brought up Antoine de Bourbon, Count of Moret, Henry’s son by Jacqueline de Bueil. There he studied, but proved a sorry scholar. In later days he ventured on criticizing the works of Gombaud, whereupon this latter retaliated with an epigram.

“Vous chocquez la nature et l’art,Vous qui n’êtes né que d’un crime;Mais pensez vous que d’un bastardLe jugement soit légitime?”

Antoine fell in the battle of Castelnaudary, in 1631. Half a century later, there appeared in Anjou an old hermit, who called himself John Baptist, and whose face resembled Henri Quatre markedly. Moreover, he admitted having been in the battle of Castelnaudary, and showed himself to be intimately acquainted with Pau and with every part of the castle; but he would never say who he was. Louis XIV, having heard of him, sent to demand whether he was the Antoine de Bourbon, son of Henry IV, who had been reported dead. He refused to answer, and on his death-bed, when again questioned on this point, returned an evasive answer.

In matters of religion Henry IV was tolerant. He wrote in 1594: —

“I have in my kingdom of Béarn two parishes separated only by a river. In one of these there has never during my reign been any (Calvinist) preacher; in the other, never a Mass said, yet the inhabitants of these parishes have not wronged one another to the value of a sou. You will see, that I will bring about such concord in my kingdom that there will be no further squabbles.”

But before this, when in Paris, under the surveillance of Catherine de Medici, he was obliged to send the Count de Grammont and a commission into Béarn to restore Catholic worship. D’Aubigné relates an incident relative to this attempt that is characteristic of the temper of the times. When the Baron d’Arros, who had been appointed after Montgomery, by Jeanne d’Albret, to enforce the sole exercise of Calvinistic worship in her states, heard of the coming of De Grammont, he happened to encounter his father, aged eighty, and blind, coming out of the Huguenot meeting-house. The old man led his son home, placed in his hands a drawn sword, and bade him slay and spare not the Lord’s enemies. Arros and thirty-seven followers went to Hagetmau, where Grammont and the commissioners were, and entered the castle unperceived. Then they fell upon and slaughtered officers, soldiers, and servants, indiscriminately. De Grammont alone was spared. His wife – Corisande d’Andouins, one of the loveliest women of the time – threw herself between her husband and Arros, and with tears implored the latter to spare Grammont.

When the Baron d’Arros returned to his father to receive a blessing after this exploit, the old man bitterly reproached him for having spared even one. “My son,” said he, “how, as a valiant Maccabee, have you allowed this Nicanor to live? The crow you have spared will pluck out your eyes.”

Calvinism, after having had complete mastery for over half a century, seems not to have taken firm root. At the present day, out of a population in Béarn of 426,350, there are but 5000 Protestants.

In one of his bear-hunting expeditions, when a lad, Henry of Navarre had visited the church of Bielle in the Val d’Ossau, and had noticed the columns of Italian marble in the church, the spoils of a Gallo-Roman villa. When he was king he sent to Bielle to have these pillars forwarded to him in Paris. The reply of the villagers was: “Sire, our hearts and our properties are yours, dispose of them as you will; but as to these columns, they belong to God. Entendez vous-en avec lui.”