UC-NRLF B 3 ^37 bflO iljltltl n':;in;!iil! iu"Tr]fTn'''''''V'""'!! iiiiilliil.lliii il i ii!! ! 1 ini! I lii illiji t! Um i REESE LIBRARY UNIVERSITY OF CALIFORNIA. See Note to p. 48, at end. PARIS. 49 The Queen's chaplain {Aumonier de la Heine) the Abbe Guillen, was named to a French bishopric by the Crown, but the Pope refused to grant him in- vestiture, because he had performed funeral rites of the Church over the body of the famous constitu- tional Bishop, the Abbe Gregoire, who died excom- municate. A compromise seems, however, to have been afterwards made ; for the aumonier, though de- barred from the intended promotion, was subsequently honoured with the titular designation of Bishop of Morocco, which he now enjoys He resides at Paris in possession of this and of various academic honours. Monday, August 12. — M. A. Bonnetty accompanied us to a distribution des prix at a school, Institution Mourice, Rue St. Jacques, No. 277. I was surprised to see on the platform assigned to the grandees so many as eight or ten ecclesiastics in their clerical dress ; but we learned afterwards that this school dis- tinguishes itself from the far greater number of such establishments at Paris, by seeking the countenance of the clergy, and by placing itself under their in- fluence. The master is a layman, and the religious instruction of the school, as is usual in French schools, is confided to a clergyman, who has generally some additional parochial duty, and is styled Aum6nier or Chaplain of the school. Here is a division of secular and spiritual function in teaching, which runs through the whole system of French education. In the great colleges or schools of Paris, as, for instance, that of 50 PARIS. Louis le Grand, (of which more by-and-by,) the head is called the Proviseur du College, who has no eccle- siastical character or function, and the religious management of it falls into the hands of four aumoniers, two for the Roman Catholic, and two for the Protestant students. But to return to the Institution Mourice. This is one of the 120 schools at Paris for the upper classes, which are authorized by the University of France, and are under its control ; no such school can be formed without its sanction, given by the Minister of Public Instruction ; and these minor schools are required to send their pupils above ten years of age to attend the classes of the great State Colleges or Government Schools of Paris, at the same time with, and in addition to, the studies which they pursue in these private establishments. Each master of a private school pays also to the University a certain sum (45 francs) as capitation-tax on each of his pupils. The company, on this occasion, consisting mainly of parents and friends of the scholars, was placed on benches in front of the platform under an awning in a large court. The boys were arranged on each side of the dignitaries, who were seated on velvet- cushioned and gilded arm-chairs. The master, M. Mourice, in plain dress, without gown or any aca- demic badge, stood on the right side of the platform, near a table covered with prize books, such as PARIS. 51 Dictionaries, Frencli Tales, Choix de Lettres de Madame de Sevigne, &;c. Tlie boys opened the proceedings with vocal music — a French song with chorus ; military musicians were in attendance, who took an active part. One of the boys then stepped forward on the platform, and welcomed the company with a few sentences in French. I observe once for all, that the enunciation of the boys was very rapid and low, producing the impression very much of a task said off to a master, and without animation or expression by gesture or emphatic articulation. Next came a dialogue between three of the boys, one asking the other for an account of what he had learned in the school quarter which was just ex- piring, this being the day before the vacation — "Eh bien ! Mons. Jean, qu'est-ce que vous avez appris, et qu'est-ce que vous a donne le plus grand plaisir de toutes vos etudes ?" each of the boys holding in his hand a cahier of paper on which his part of the dia- logue was written, but repeating it by heart. Mons. Jean replied that he had derived the greatest benefit and pleasure from the instructions he had received in the Catechisme from the venerable Abbe Gabriel, their aumonier, and he then launched forth into a panegyric on the course of study in this department, and on its advantages. Then came similar dialogues concerning the uses of the ancient languages, philosophy, history, chemistry, d2 52 PARIS. drawing, botany, &c., each boy eulogizing his favoiirite study, something after the manner of Piscator, Vena- tor, and Auceps, in the Complete Angler ; eras if we might imagine so many different Pinnock's Catechisms turned into little boys of from twelve to fifteen years of age dressed in the school uniform of blue jackets and gilt buttons peculiar to the institution. Then came an address in French from the aumonier, the Abbe Gabriel himself, a fine, dignified-looking ecclesiastic, which he delivered with a very expressive voice and graceful gesture. This speech was not read; its object was to show the necessity of religion as the basis of education, and it was an eloquent expose of the power and dignity which poetry, elo- quence, and the fine arts had derived from Christianity. He illustrated this by reference to the examples of Bossuet, Fenelon, and Michael Angelo, and of sorrie French poet whose name I did not catch ; and I could not think to myself what poet he could select in France in proof of his argument, unless it be one of the Racines, or perhaps Delille or Lamartine. He concluded with an address to the m^res Chretiennes there present, congratulating them on the good train- ing which their children received in this institution, and bearing a high testimony to the learning and piety of its director, M. Mourice, who confirmed all that was said in his favour by his pleasing counte- nance and unaifected manners. M. Mourice was originally an artisan of Paris, and attracted the notice PARIS. 53 of a priest, who instructed Mm and led him to study the Oriental languages. Shortly after this address, was a speech something of the same character, read by one of the clergy of the parish. Then came the distribution of the prizes, — M. Mourice reading the names, then the successful boys coming either to the aumdnier or to one of the other ecclesiastics (not to the master), to receive their prize from him, in giving which he placed on their head a crown of papier-mache, or some such material, with gilded leaves for the best, and green leaves and blue flowers for the ot ttoXXoi who followed. These wreaths were taken from a large basket which stood near the table. Then the distributor of the prize impressed a kiss upon each cheek of the successful youth. To judge from the programme of the prizes, one would suppose that the mind of each of the boys must have become a small encyclopaedia, containing, as M. Bon- netty expressed it, un peu de tout; such is the in- flnite variety of subjects for which honours are awarded. It may be noticed, that besides prizes for rhetoric, fee, down to Conversation Anglaise, rewards were given for excellence in Ecriture Sainte, in analyse religieuse, and one in la pri^re. As each boy approached the distributor of the prize, the military band struck up a triumphant paean in honour of the juvenile victor. Some of the prizes were given by the mothers, who placed the green wreaths on the heads of their sons, and whose kisses d;3 54 PARIS. had, no doubt, more of natural virtue in them than those of the venerable magnates. At the close of the ceremony M. Mourice announced that the school would meet again on the first Monday in October. This is the only vacation, worth the name, in the Parisian schools. The expense of board and education, ex- clusive of a few extras for drawing and the living- languages, is 1000 francs, equal to about 40?. a-year: this is the usual sum for the best schools in Paris ; the school-year, too, it must be observed, consists of ten and a-half months, but there are two jours maigres, Friday and Saturday, in each week, on which days the boys have no meat. I forgot to mention that the master always spoke to and of the boys as Mons. So-and-So, which sounded strange to my English ears. At this distribution I was introduced to one of the parochial clergy of Paris, who said he was about to make a tour in Scotland, to visit the scenes described in Walter Scott's novels, and to study the character of the present schism in the Kirk. It is usual for the cures of Paris to take some recreation at this period. I inquired of M. B concerning the means of subsistence of the parochial clergy in France. It is well known that no such things as tithes exist in this country ; the clergy are all salaried by the State ; archbishops receive 15,000 francs, equal to 6001. per annum ; bishops 10,000, equal to 400/. per annum, with allowances for expense of visitations, 1000 francs PARIS. 55 per annum. The cures are divided into two classes, according to the population of their parishes ; those of the first class belonging to a population of 5000 souls and upwards, and receiving a salary of 1500 francs ; those of the second class, 1200 francs. In most parishes of large population, beside the cure, there are vicaires, his curates in fact, who receive their salary from the revenues of the parish church (fa- brique), or from the commune to which they belong. The cures of the Parisian and populous and wealthy parishes generally receive further emoluments, not only from masses, but fees, sometimes very considera- ble, at marriages and burials. I observed to M. B , that the chairs in the churches seemed to me to have greatly increased in number, beyond what they were ten years ago, and that barriers had been fixed in the churches, prevent- ing the free ingress of the people beyond the mere entrance and the side aisles of the church. The pay- ment, as above noticed, for admission within these precincts for a sermon is three sous, and it varies ac- cording to whether the mass is high or low ; this impot is nominally for the chair ; hence, though the congregations have been greatly augmented in num- bers, they consist mainly, in the body of the church, of the wealthier classes alone, and it can hardly be said that " to the poor the Gospel is preached \' for the margins of the churches, to which the poor are relegated, are hardly accessible to the voice of the D 4 56 PARIS. preacher. M. B ■ answered, that the tax upon the chairs is absolutely necessary for the maintenance of the fabric (there being no church-rates in France, any more than tithes), and for the provision of the necessaries (as wax-lights, chasubles, incense, oil, pay- ment of choristers, &c.) for public worship. It is niuch to be regretted that there should be no public means for supplying these requisites, without making uncatholic distinctions between rich and poor, and depriving the poor of those privileges which belong to them as members of the family of Christ — members valued as the special " treasures of the Church," in primitive times ^ This afternoon M. Gondon brought me a present of his recently published volume, entitled, Le Mouve- ment Religieux en Angleterre, par un Catholique^, which appears to give a pretty fair view of the state of religious controversy in England ; and promises to render service to us, by showing us the necessity both of caution and of charity. When I asked what was the difference, in his opinion, in the public mind of France, concerning matters of religion at the present time, as compared with ten years back, he said, there was a very remarkable one (which, as far as I have 2 Cetts appreciation de ce qui se passe dans les eglises de Paris est exag^ree. See note to p. 56, at end. 3 M. Gondon has published in the present year (1846) a Histoire de la Conversion de Soixante Ministres Anglicans et cinquante per- sonnes de distinction, &c. PARIS. 57 observed, is eminently true), that whereas at that period politicians, and publicists, and philosophers, were ashamed of being thought to believe in the doctrines of Christianity, they now profess them- selves to be greatly aggrieved, and are very indignant if they are not recognized as good Catholics. This is very evident, as he observed, from all the Government documents and official speeches of the present time : witness the language of M. Thiers' famous Rapport, just presented to the Chamber of Deputies, concern- ing National Education. Another proof of it has just been given by M. Villemain, Minister of Instruc- tion, in his official address to the University, of which more by-and-by. The Catholics in France, however, it appears, place no reliance in these professions, as they see that the most important offices in public in- struction are conferred upon persons who are notorious for their sceptical tenets, and that others are dis- couraged, and even dismissed from public offices, without any apparent reason but that of zeal for re- ligion. He said, that the Catholics had no expecta- tion or desire of encouragement from the State, that they only hoped for liberty and toleration. When I asked him whether as a Catholic, and therefore be- lieving one religion, and one only to be true, he did not think it to be the duty of the State, for the sake of its own happiness and safety, and for that of the people, especially of the poor, to maintain ^/la^ religion, as far as was compatible with the principles of tolera- D 58 PARIS. tion, and to discourage dissensions, and to promote unity * ? and whether it was not its duty to God, who had promised that nations and kings should be the champions and nursing fathers of His Church, to en- deavour to bring about the fulfilment of the Divine prophecies in its behalf? he only replied, "that per- haps this might be considered as the ultimate result, but that at present they must be content to obtain the spiritual independence of the Catholic Church in this country." He did not seem to apprehend that, in asserting their complete independence, and effect- ing their absolute emancipation from all civil power in their own country, they might themselves cease to be citizens of France, and leave her throne and laws without monarchy and religious support, and subject her to the thraldom of an extra-national and anti- national despotism of a spiritual and unlimited kind. I have found the opinion entertained by many persons on France, which is expressed somewhere very strongly by De Maistre, that the civil power, by depressing the Church and depriving it of its legitimate rights, is throwing the clergy at the feet of the Pope as his devoted slaves and vassals ; and that thus the spirit of republicanism is fighting the * Ce serait la sans doute le devoir d'un Gouvernement Catholique, mais le Gouvernement Fran9ais n'est, aux termes de la constitution, ni Chretien, ni Juif, ni Mahometan ; mais il partage a la fois tons ces cultes. Le Gouvernement n'ayant pas officialement de foi religieuse, et devant proteger egalement toutes les croyances, lui est-il possible d'encourager une au detriment des autres ? PARIS. 59 battles of the papacy with greater vigour and success than that with which it ever contended against it. De Maistre adds, in his exaggerated style, that the republicanized monarchies of Europe having thus thrown away all their means of maintaining order and obedience, and evoked a spirit of anarchy, whicli they will never be able to suppress, will be fain to make humble supplication to the Bishop of Rome to exorcise the unquiet spirit which they have aroused, and to take their kingdoms into his own hands. Tiiesday, Aug. 13. — By the kindness of two friends [^^ we obtained tickets of admission to the grand con- cours of the Colleges of Paris and Versailles at the Sorbonne, for to-day. The design of the concours is as follows : the col- leges or great schools of Paris and Versailles, con- taining altogether, at present, above 6000 students, are brought into competition with one another annu- ally, by means of the University, of which they are constituent parts. In the departments there are other academies, as they are called, twenty-seven in number, each consisting of groups of colleges, and these academies are clustered together into the Uni- versity of France, and thus there is one system of national education, which is commensurate with the whole extent of France. The chef lieu, or centre of this great system, is the Sorbonne, a large building of the bad Italian style of the age of Cardinal Riche- lieu, who laid the first stone, and occupying the d6 60 PARIS. place of the old venerable fabrics of that name, which dated from the thirteenth century, but which have now disappeared. The result of the competition of the Parisian colleges is announced at the concours with great ceremony and display. The proceedings of the day took place in a large saloon at the Sorbonne, in which the seats are arranged for the students after the manner of an ancient theatre, i. e. with concentric benches rising up in an inclined plane one above another, thus forming cunei with vice converging downwards to what would be called the orchestra in a Grreek theatre. Above these seats to the right and left at each end of the room are tribunes, as they are termed, or galleries (two on each side), which were tilled with spectators. The stage, as it would be termed, of this theatre was occupied in the centre by a chair of state, which was to be filled by M. Ville- main, the Minister of Instruction, grand Master of the University, Peer of France, &;c., with crimson velvet and gilt benches on each side, to be occupied by members of the Council of Instriiction and other dignitaries. Immediately behind M. Villemain's chair was a portrait of King Louis Philippe flanked by tri-coloured flags, beyond which, one on each side, in niches, are statues of Fenelon and Bossuet, obso- lete remnants of the ancien regime. After the admission of the company, about eleven o'clock A.M., the students poured in in crowds, and PARIS. 61 took their places in the centre or body of the hall. At the same time came in the members of the Ecole Normale, i. e. of the school for training masters ; then marched in the professors, in black gowiis, bands, and long orange -coloured silk badges, or lati- claves, over the left shoulder: together with them came the doctors in the faculties of law and medicine, in scarlet cloth gowns, and other professors in crim- son satin and orange silk gowns — a brilliant show. These took their places where the senators would have sat in a Roman theatre, i. e. the lowest in front nearest the stage. The front rows of the galleries were occupied by distinguished personages, among whom were some members of the Institute in dress coats covered with bright-green embroidery and with swords. A military band occupied one comer near the north gallery, where we sat. After the students had taken their places, and one or two pieces of music had been played, a great up- roar arose, the young prize-men and their comrades demanding the revolutionary air of la Marseillaise, which after a short delay was played by the band, and received by the students with great applause ; it was soon called for again, and again played, and rcr ceived with equal eclat At twelve o'clock precisely appeared M. Villemain (dressed in a plain court dress, embroidered collared coat, white waistcoat, and sword, no gloves), pre- ceded by two gold maces who took their station 62 PARTS. behind his chair; the assembly stood up, and M, Villemain desired them to be seated. Some gentle- men, splendidly robed in violet velvet and ermine with white gloves, followed him and took their seats on the side benches ; after which, on each side, the stage was guarded by a company of soldiers, who stood all the time. M. Cousin, dressed as member of the Institute, sat at the end of the left bench. The proceedings were opened by a Latin address read by one of the professors. Mens. Demogeot, of the College of St. Louis. The English pronunciation of Latin is not very^ good, to be sure ; but Cicero himself could not have been eloquent in French. M. Villemain next arose and drew out of his pocket a paper, from which he proceeded to read his address in a very good and audible voice, and in a very dignified manner. The speech had excited great expectation on account of the present condition of affairs connected with national education, and was listened to with profound attention. It commenced with the usual salutation, ^' Jeunes Eleves," and re- minded them that on no previous occasion was so much interest attached to the proceedings and the career of the rising generation of France as at the present day ; that they had, therefore, much to rejoice in, and much to hope for. He spoke of the dignity of the University whose character was in their hands ; he referred to its foundation by the hand of the great hero of France (Napoleon), by that Paris; 63 same hand as had reared again her fallen altars, had signed the concordat of J 801, and had brought (attira) the sovereign Pontiff to Paris (not a word about his sending him to Fontainebleau and to Savona). He enlarged upon the advantages which they enjoyed, as having not only all the learning and genius of antiquity open to them, but also pos- sessing it elevated by Christianity, illustrated by the science of modern times, and purified by the morality of its rational and intelligent philosophy ; and he exhorted them, by religious and moral conduct, by loyalty and patriotism, by discharging the duties which they owed to their colleges, to their families, and to society at large, to maintain the character of the University, to vindicate it from the aspersions of its enemies, to be the apology of their masters {Vapologie de leurs maitres), and the joy and pride of their families. He reminded them that their time for mixing in the politics of the world would soon arrive, but that it was not yet come ; when it did arrive, they would then show that they were true sons of the University of France, and would follow the glorious examples of their former comrades the young sons of their king, who were advancing its glory in the colony of Constantino, and on the perilous coasts of Morocco ^ * [A few months after this brilliant exhibition, the public mind was suddenly shocked by the melancholy news that M. Villemain had been bereft of reason : he was succeeded as Minister of Public 64 PARIS. After this address, which was received with much applause, the distribution of the prizes ensued ; the names of the more eminent successful candidates being proclaimed by M. Cousin, M. Poinsot, and M. St. Marc Girardin, members of the council of instruction ; the rest by the inspecteur des etudes, M. Bourdon ; M. Cousin announcing the philosophy prize, M. Poinsot that for mathematics, M. St. M. Girardin for rhetoric. The prizemen, as their names were called over, descended from their places and approached M. Villemain, who placed a green wreath of ivy on their heads and kissed them on the temples. The prizes consisted of sets of handsomely bound books, the music playing at the announcement of each prize. The distribution at the Institution Mourice above described, was, it will be seen, a miniature of this great academic anniversary, but there were some points of difference. At the former there were many of the clergy, and the prizes were distributed by them : at the concours neither the Archbishop nor any one of the eighty Bishops of France was present, and only very few of the clergy scattered here and there among the spectators. Again, in the former, there were prizes for religious knowledge ; here, at the University, there was no notice of any thing of the kind in the long list of honours which were con- instruction by M. Salvandy, who now holds that office ; and M. Vil- lemain, after an ilhiess of a few months, is now restored to health.] PARIS. 65 ferred. I had a neighbour sitting next me at the concourSy who seemed to be in little sympathy with the principles of the proceedings of the day. He was a young man, and had a book with him to read in the interval of waiting, before the commencement of the ceremony. He appeared to think that the spirit of the Jeunes EUves was any thing but favourable to the maintenance of the powers that be ; and their demand for the music of the Revolution elicited from him many expressions of regret at the democratic temper which prevails in the University. He ap- peared to think that the monarchy was losing strength with the rise of the new generation. He asserted that the king would not venture to make his appearance in such a popular assembly as the present, from apprehension of personal danger. He asked me whether I was in Paris at the anniversary of the glorious " three days ;'' if I had been, he said, I should have seen that when the king appeared at the window, no one in the crowd cried " Vive le Roi !" and no one even " jposa son chateau* in return. This seems almost incredible ; but certain it is — and it has struck me very forcibly — that the contrast is very great between the public exhibitions of loyalty at Paris twelve years ago, and the total indifference and almost oblivion into which the national mind seems now to have fallen with respect to the person of the monarch, and the claims of the monarchy. At that time I remember, as one symptom of the general 66 PARIS. feeling, that tlie print-shops were crowded with por- traits of Louis Philippe ; I have now been in almost every part of the capital, and I have not seen one single portrait of him, save only that just mentioned in this hall of the grand concours at the Sorbonne. There seems to be a natural disposition in the French people to be soon weary of their toys, and this unhappy spirit of restlessness and discontent shows itself in the destruction of their history, their geography, their systems of weights and measures, their literature, and their religion, and all that ought to be most permanent. How often have the divisions of their country changed their names ! How fre- quently have the streets of Paris received new appel- lations ! How puzzled their public buildings must be to know their own purposes and designations ! Witness the Pantheon with its various phases of metamorphosis : look at the Madeleine^ destined first to be a Temple of the Legion of Honour, and now a Christian Church ; turn to the Arc de Triomphe with its shifting titles ; notice again the Place de la Con- corde with its discordant nomenclature, which has effaced the recollection of two kings ; observe the comj)lete remodelling, in the present century, of the boundaries of all the dioceses of France ; contemplate the total revolution in the system of national in- struction which has taken place in the same period ; and mark the change of feeling with respect to reli^ gion which is now rapidly diffusing itself both among "- or THK UN IV'" PARIS. 67 the clergy and laity, and view the altered position which, by the virtual destruction of the Gallican Church as a national establishment, and by its al- most unanimous renunciation (on the part at least of the clergy) of those very liberties for which it con- tended so zealously in 1682 ^ the clergy of France now occupy with respect both to the government and to Rome ; and the only subject for surprise is, that in this Euripus of civil and ecclesiastical flux and reflux the existing dynasty should have remained at anchor for so long a period as fourteen years. Thus it should almost seem that the prospect of further continuance is lessened by the duration which has been already allowed to the existing government by the people, who, notwithstanding Parisian fortifica- tions and national guards, are its masters as they were its authors. I have said that a very great part of the literature of France bears evidence of this inconstancy. A pub- lic proof of it is given by the daily press. The news- papers, one and all, have now unfortunately adopted the practice, which is of recent date, of giving what they csiW feuilletons, that is to say, a certain quantity of subsidiary matter ranged in dwarf columns in the lower part of three sides of the paper (like notes at the foot of a text), the subject of which is taken from real or imaginary life. Thus the public is presented, day by day, with a great number of romances pub- " See note to p. 8, at end. 6*8 PARIS. lished by instalments, which form the habitual study of the greater part of the male and female population of Paris. In this way newspapers, not only as con^ taining news, but as supplying works of fiction, have become the literature of the country. We may have a fair idea of this kind of publication by supposing chapters of Pickwick or Oliver Twist published day by day in the base of the columns of the " Times'' or " Morning Post.'" The misfortune is, that these feuilletons put all other literature to flight, in addition to the mischief which from their low sub- jects and vicious style they directly produce. They are the food — or rather the poison — of the public mind ; knd the writer who caters with most success as the prime restaurateur for this sort of literary viands, is the great and admired author of the day. At present M. Eughie Sue is the king of romancers, and the hero of feuilletons ; he is engaged by the Gonstitutionnel at a sum which I heard stated, but from its greatness am afraid to mention. The circulation of this paper, which is enormous, is said to be mainly owing to his contributions: of course his fame will be as ephe- meral as that of his predecessors, the other literati of the same style, Balzac, Soulie, Victor Hugo, &;c. After the concours we paid a visit to one of the largest Colleges belonging to the University, that of Louis le Grand, at the east of the Sorbonne, i. e. on the opposite side of the Rue St. Jacques. The build- ing is very spacious, and was formerly a convent, but PARIS. 69 bears no appearance at present of a monastic or ecclesiastical character. We were conducted to the apartment of the proviseur, M. Pierrot, who readily- allowed us to make a tour of the establishment. The proviseurs of these colleges, as I believe has been before mentioned, correspond to our Heads of Houses, with the exception of having no spiritual functions, and, indeed, being in all cases at Paris laymen, one college only excepted, that of Stanislas, where the head, M. TAbbe Grratry, takes the name of directeur; and there is no aumonier or chaplain in that college, where four other ecclesiastics are associated with the directeur. It may be here mentioned, that the day after the grand concours at the University, each of the seven great Colleges at Paris had their own special distri- bution of prizes, accompanied with addresses, &c., froni the Municipal and University Authorities. The principles upon which the prizes were awarded were very similar to those adopted by the University; and it may be observed here, as an element of contrast between the other Colleges and that of Stanislas, that it alone in the distribution of its prizes took any notice of proficiency in religious knowledge: in its programme of honours Etude de la Religion occupies the first place. The subjects, generally speaking, which are pro- posed for examination and reward are almost as spe- cial and numerous in all the Colleges as in the minor 70 PARIS. school before described of M. Mourice; from philo- sophy, rhetoric, Greek, and Latin, down to chemistry and the English and Glerman languages. This spe- ciality, if I may so call it, of study and distinction, has evidently a tendency to distract the mind of the student, and to produce bad moral results. A young man is rewarded simply because he may have ac- quitted himself well in one of the numerous branches of study, and one only. He is thus tempted to forget the universal harmony and connexion subsisting among the various objects of intellectual pursuit, and is induced to substitute in his own mind as his intellectual plenum, some one technical and material science, as chemistry or botany, in lieu of the prima philosophia of human and divine wisdom, which unites, animates, and elevates all sciences, and makes them profitable and ennobling subjects for human study, and fit instruments for human educa- tion \ I Tliis practice of giving the highest distinctions, that the University and its Colleges have to bestow, to special excellence in individual branches of study, having this direct tendency to lead the young stu- dent to put science, or even single departments of it, into the place which ought to be occupied by wis- dom and virtue alone, his mind, instead of being a monarchy presided over by conscience regulated by f See note to p. 70, at end. PARIS. 71 divine law, is in danger of becoming a democracy, in which various plebeian powers struggle for the . mastery. — / But this speciality of rewards is a large subject ; and it is time for us to return to the College of Louis le Grand. This, as has been already mentioned, is one of the largest colleges of Paris. It gives instruc- tion to 1094 students, of which 432 only are lodged within the walls (called pensionnaires lihres) ; 122 are externes lihres, i. e. day scholars ; 471 are eUves des institutions et pensions^ i. e. are lodged, fee, in boarding-houses, but suivent les cours du college ; 27 are hoursiers royaux ; 37 hoursiers communaux (i.e. the charge of their education is defrayed by the crown or commune); 5 are demi-pensionnaires lihres. To say a few words of the numbers, &c., of the other colleges of Paris. That of Henri IV. has 788 students distributed pretty much in the same pro- portions as Louis le Grand; St. Louis has 958, also on the same system ; Charlemagne (the college which has been recently the most distinguished for the literary success of its scholars) has 827, none of whom board or lodge within the walls. It has no aumonier or chaplain. Bourhon has 1120 students, and is pre- cisely on the same footing as Charlemagne, i. e. all the students are day scholars, and for the most part they reside in some boarding-house {pension) in the city. The two following colleges, on the contrary, 72 PARIS, receive only internes as tliey are called (i. e. boarders), the colleges Stanislas and Rollin, the former having 290, the latter 890 students. Those students who are lodged in pensions in the town are conducted by a professeur twice a day to the college to which they belong, and return under his charge ; and the director of the pension takes care that they are prepared for the lessons which they have to say at the college, and thus discharges the duty — which is called repetition—which is per- formed by a private tutor in our large schools and universities. Every pension is attached to some one particular college, the classes of which are attended by all the members of the pension above ten years of The College of Louis le Grand consists of three quadrangles, assigned respectively to le petit college, le moyen college, and le grand college. These divisions contain the students ranged according to their age and proficiency ; and there is no communication, except on stated occasions, between these different divisions. The restraint to which all the internes are subject is very rigorous ; they are not allowed to go out of the precincts of the college more than twice a week, i. e. Sundays and Thursdays ; their amuse- ments, therefore, ordinarily are confined to these quadrangles, which have a very dull and monotonous appearance. Their games are playing at ball and gymnastic ex- PARIS. 7S ercises, at which, to judge by the poles, like lofty masts of a ship, which they climb, and the long cylin- drical bars along which they run at full speed, at a distance of ten or twelve feet from the ground, they are very active and adroit proficients. And not merely are they thus confined in space, but they are never left to themselves without the presence and •superintendence of either a professor when they are en classe, or a maitre cC etude (a very ill-paid and subordinate functionary) when they are preparing their lessons : their recreations also are under similar controul, which does not cease at night ; for at each end of their bed-rooms, which are long and spacious, is a bed for a professor, and the room-door has an aperture through which a sergeant on guard during the night is bound to look every hour, and to see that all is quiet and orderly in the apartment, which is lighted by a lamp. The neatness and airiness of the rooms, especially of the infirmary, was very remark- able ; and the same may be said, I think, of the kitchen and the refectories. The refectories are furnished with tables, each table affording room for ten youths. During the re- past one of the students reads to the rest some book of history, &c., from a raised rostrum, for which la- bour he is rewarded with a better meal than the rest after they have been served. The carte dujour for a fortnight, which is hung up in the kitchen, did not exhibit a very various or copious supply of viands. E 74 PARIS. Friday and Saturday are invariably observed as jours maigres, i. e. no meat is then allowed. The breakfast is limited to bread and water, whicb is taken at eight o'clock, the students having risen at five. The din- ner is at twelve, supper at eight. Bed-time half-past eight o'clock. The expense of education is 1000 francs per annum, with a few extras, such as instruc- tion in English and German, lessons in music, fenc- ing, dancing, and riding, which vary from twelve to twenty francs per month. I have said that the controul under which the stu- dents are kept, the confinement to which they are subject, and the superintendence which is exercised over them, are very strict and almost without inter- mission; yet, as we shall hereafter have occasion to observe, this mechanical discipline has entirely failed to produce any moral effect ; and it is also true that these same students, as soon as they quit college and begin to follow the faculties, as they are called, at the University — that is, to study law, medicine, lite- rature, or science — find themselves all at once placed in a condition of absolute freedom, for which they are wholly unprepared by any previous moral and reli- gious training. It is no wonder, therefore, that their spirit and passions, having been so long compressed by external force, and being counteracted by no prin- ciple of self-government, should suddenly explode when the pressure is removed, and that the students of the Parisian colleges, when let loose upon the capi- PARIS. 75 tal, should be ready at any moment to place them- selves at the head of a Revolution ^ Smce the time of this visit to the college of Louis le Grand, I have made enquiries in various quarters concerning the moral character of these Parisian schools, and I regret to say, that in no case has the « The following are the observations of one of the ablest of the Bi- shops of France on this subject — Liberty d'Enseignement — Examen par Mgr- Parisis, Eveque de Langres, Paris, 1843, p. 52. — " The heads of the University feel their need of religion, of its morals and its doctrines : and they call it to their aid. But, in answer to this appeal, Judaism, Lutheranism, Calvinism, &c., present themselves together with Catholicism. What course then is to be followed ? One, you say, and one only ; viz., to lop off all that is peculiar in each of these creeds, &c., and to adopt a formula of natural religion ; that is, to surrender all their doctrines up to indifference and scepticism. Yes — But what is this eclectic process but the ruin of all religion ? Disguise as you will this false position, adopt as you like, in detail, certain formulas ready made for the use of various religionists ; yet it will always be undeniable, that all the members of our University, as Academics, are condemned to a practical and material indifference to all religion. And can you imagine that such a practical habit of mind does not re-act on their own convictions ? And can you suppose that their pupils do not perceive their contradictions, and are not affected by their indifference ? What! is it in the power of an in- structor to exercise no influence over his pupil ? or is the scholar capable of being blind to the acts of his instructor ? No : and there- fore, even against your will, you propagate indifference to all religion. Your system, by its nature, is destructive of every faith : and can you then hope to make good citizens ? You paralyze virtue, and you hope for self-sacrifice ! But let me remind you that, without con- science, action can have no other basis but selfishness. The govern- ment of the Bourbons at the Restoration favoured the University : and yet the students and other members of the University did more than any other individuals to destroy their Throne ! What a lesson is this ! " E 2 76 PARIS. report been a favourable one. I cannot but feel some hesitation in the statement which I am making with respect to the morality of these great establish- ments, the colleges of Paris, as what affects them not only concerns their own most important social and moral interests and duties, but also affects the Uni- versity (of which they are constituent parts) and the government, and indeed the nation at large. But in giving utterance to this judgment I am not only recording the result of private enquiries, but am echoing, and that very faintly, the language of the official report of nine chaplains of these colleges them- selves, to their ecclesiastical superior in the year 1880, the terms of which are so serious and fearful (and which I am assured are as applicable to the state of these schools, at the present time, as they were when they were first written), that it may well be con- sidered a matter of surprise that these colleges should now be overflowing with the vast number of students who resort to them, indeed that they should be the accredited places of education for the youth of this great country. This fact, which one can hardly call other than a symptom of parental infatuation, can, I apprehend, be only explained from the circumstance that education in one of the colleges is the avenue through which a young man must necessarily pass (unless he is brought up entirely under the roof of parent or guardian), to enter upon a career of pro- fessional life. The report of these Aumoniers will be PARIS. ' 77 found in the " Histoire de Tlnstruction publique de M. H. de Riancej," torn. ii. p. 378 ^ ; to which may ' The following are extracts from this Report : *'Mt Lord, " The Chaplains of the nine Royal Colleges have the honour to transmit to you the Report which your Lordship has desired them to furnish of the moral and religious condition of the above col- leges. " It is, my Lord, in our collective capacity that we submit this Report to your Lordship, in compliance with your Lordship's request. Besides, we have a community of duty and of anxiety, and the opinions which we have now to express do not refer to om€ college more than another, nor are they of mere local or special concern. We have, then, my Lord, the honour to lay before you a picture, faintly drawn, of the deplorable state of religion in the above col- leges. We are filled with sentiments of despondency and horror which no words can express, when we reflect on the almost utter futility of our office, although we have spared neither pains nor study to render it efi^ective. " The youths who are committed to our charge are scarcely ad- mitted into the colleges before the good principles which they may have imbibed in their childhood begin to evaporate ; if any of them remain faithful to their first impressions, they seek to conceal them, and when they have reached the age of fourteen or fifteen years, our efforts become wholly abortive ; we lose our religious influence over them so completely, that in each college, among the united classes of mathematics, philosophy, and rhetoric, out of ninety or one hundred students there are scarcely seven or eight who are communicants at Easter. " Nor is it indifference or the force of passion which leads them to a general forgetfulness of God ; it is positive infidelity. In fact, how can we expect that they should be believers in God when they see such contempt for religion, and when they listen every day of their lives to lectures of so contradictory a character, and when they find Christianity no where but at chapel, and there too an empty Chris- tianity of bare form and technical routine ? " They arrive, then, at fifteen years of age without any rule for E 3 78 ' PARIS. be added the testimony of a liberal deputy and a member of the council of instruction itself, M. St. Marc Girardin ; '' We do not make citizens any more than saints in our colleges : what do we make then ? We instruct, we do not elevate : we cultivate and develope the mind, but not the heart." After writing the above, I received to-day (Aug. 21) a most unre- served confirmation of this unhappy character of these schools of Paris from an ecclesiastic whom I met at the house of one of the professors of the University \ Wednesday, Aug. 14. — Walked to the grande Im- their thoughts, and without any rein for their actions, except an ex- terior discipline which they abhor, and masters whom they treat as mercenaries ; and at length, when the course of their studies is com- plete, of those who issue from the colleges the average number of the students who have preserved their religion to the end of their career does not amount to more than one student from every college in each year. Such is the calculation which expresses our hopes of the fu- ture in the University, such the final result of our own professional labours ! " Some of us have passed our youth in these colleges, and we have seen as students there that which we now behold as functionaries ; and we have never thought on our education without extreme dis- gust {qu^avec une ingratitude sans bornes)^ and we shall never reflect on our present office without sorrow. *' "We are, my Lord, « With respect, &c." (Signed by the nine Chaplains of the Government Colleges.) ' I transcribe the following passage from " Histoire de I'lnstruction publique, par M. Riaucey," ii. p. 206, Paris, 1844 : " It is difficult to represent the state of moral depravity to which the youth of France was reduced in ten years after the foundation of PARIS. 79 primerie of the Abb^ Migne to the south of the Luxembourg gardens and the Observatory, and a few hundred yards beyond the Barri^re d'Enfer. This is a vast establishment directed entirely by the Abbe himself It contains all the processes neces- sary for printing, as type-founding, stereotype, satin- age, brochure, et reliure, with the exception of paper- making. It is indeed a very wonderful institution, especially considered as created and governed by one single clergyman, whose previous studies could not the University. One fact will suffice : several students committed suicide in the Parisian colleges ! The most recent of these suicides * has thrown great light on these awful mysteries ; and notwithstand- ing the attempts taken to conceal it from the public, the whole of Paris resounded with the fact for several days. A Government student of fifteen years of age, quitted his college without leave ; on his return he was condemned to solitary confinement for three hours. On entering the place of confinement he attempted to hang himself, but without success ; after several attempts he tied his cravat to a chair, and strangled himself by straining against it. The same day his comrades produced his will, written by his own hand. The following is a copy of it. *I bequeath ray body to pedants, and my soul to the Manes of Voltaire and J. J. Rousseau, who have taught me to despise the vain superstitions of this world. I have always acknowledged a Supreme Being, and my religion has ever been the religion of nature.' This will was immediately circulated among the colleges of Paris. Copies were eagerly made of it and circulated ; and the students joined in admiration of this appalling crime, as if it were an act of the most heroic devotion. * Un pareil recit,' adds M. H. de Riancey, * en dit plus que toutes les reflexions. II fallait arriver aux dix-neuvieme siecle et I'Universite Imperiale pour voir ce forfait inoui jusque-1^, le suicide de Venfance.^" * M^moires pour servir a I'Histoire de I'lnstruction publique, iii. p. 109. 1818. E 4 80 PARIS. have been very favourable to such an enterprise. It was stated to me that there were 200 workmen em- ployed on the premises. The Abbe had been pre-informed of our visit, and received us very obligingly, giving us an account of his designs, and carrying us through every part of his establishment. He is evidently born with a genius for command. His principal aim is to give to the world a complete collection, in a very portable form, and at a very economical rate, of all the Greek and Latin fathers of the Church ^. He said that he had long had this plan in his mind, and had never rested till he had begun to put it into execution. " And with what means did you begin V " With nothing/' he replied, " but la bonne volonte ; a man, sir, could build a church like your St. Paul's or West- minster Abbey if he had but a good will to do it.'' " But you had friends to support you ?" " No, I had many opponents and enemies." " But the Bishops of your Church ?" " They, sir, at first, were all against me ; but seeing that I was in earnest, they have now come round and support me. I have just received a letter from one of them, who writes to me thus : — ' Now, ray good friend, draw me out a prospectus of your plan for publishing the Fathers ; in the plan, which you draw, speak you en Ev^que for me ; I will 2 Aussi qu'un cours tres complet sur chaque bi'anche de la science eccl^siastique. (MS. note by M. I'Abbe Migne.) PARIS. 81 adopt it and sign it, and send it round to all my clergy as a recommendation of your enterprise ; and mind, send me your edition of St. Chrysostom ; not the Grreek but the Latin, for at my age one does not study Greek/ — And, sir,'' added the Abbe Migne, — as a letter from another prelate was here very a propos put into his hands — " Here is a despatch from one of my former opponents, who is now become one of my principal supporters, and he sends me enclosed a preface, written in his own hand, to be prefixed to a great work by the late Cardinal Luzerne, of which he has very handsomely presented me with the MS., and which will soon appear from my press here — it is a treatise on the subject of the Catholic Hierarchy.'' Thus saying, the Abb^ put the preface into my hands : it was written on a large quarto sheet, of which it filled, I think, three sides ; I was much in- terested by reading in this same preface, an acknow- ledgment from the episcopal author of it, in his own hand, of the validity oi Anglican ordinations^, and ' L'auteur de la preface n'avait certainement pas I'intention d'emettre une opinion quelconque sur la question controversee de la validite des ordres de I'Eglise Anglicane ; il disait seulement : " L'une des innovations les plus funestes du protestantisme fut de detruire la hierarchie ecclesiastique en proclamant I'egalit^ des pouvoirs entre tons les rainistres de I'evangile. L'Eglise Anglicane fut la seule des sectes protestantes qui conserta son episcopat, et se defendit contre les erreurs presbyteriennes." L'observation de l'auteur ne peut s'appliquer qu'a la fornie exterieure ; 6videmment elle ne touche en rien k la validite ou non-validite des ordi'es anglicanes, ni k la succession apostolique de I'episcopat anglais. E 5 82 PARIS. of the apostolicity of the Anglican episcopate : a truth which, it is well known, Romanist writers, especially in the English colonies, have lately begun zealously to controvert (the Abbe himself has recently reprinted, in the twenty-fifth volume of his course of theology, the work of Kenrick, the Roman Catholic coadjutor of Philadelphia against the validity of the Anglican orders), thus reviving the exploded tale, abandoned in shame by their ancestors, and un- abashed by the honest confessions of Bossuet, Cou- rayer, Colbert, and Lingard. The episcopal prefacer's words are, " Parmi les communions Protestantes, VEglise Anglicane fut la seule qui conserva son Epi- scopat." It ought to be mentioned, as a reason which I have heard assigned for the prelate's reluctance in the first instance to give his formal sanction to M. Migne's bold undertaking, that some other French ecclesiastics had formerly engaged in literary enter- prises in which they had failed, and that he was ap- prehensive that the Abbe might add to the number of unsuccessful ecclesiastical speculators. As yet the works of TertuUian, Cyprian, Arnobius, (fee, and a part of St. Jerome and St. Augustine, are all that have appeared of the Latin collection. The price of each volume, containing about 1 200 pages at least, of very large octavo closely printed, does not exceed seven or eight francs ; the number of the copies of this collection will not be more than 2200. The TertuUian, Minutius FeHx, and St. Cyprian, have PARIS. 83 been superintended by two of the most learned men in France, both Benedictines, Dom Gueranger and Dom Pitra. If the undertaking should prove successful, it will tend, perhaps, more than any design of the present day to familiarize the mind of the literary public with the great writings of Christian antiquity, and will supply a popular library of patristic theology for the use of parochial divines, as well as academic stu- dents : and thus it cannot fail to render signal ser- vice to the cause of Christianity. Wlien M. Migne spoke of the aid which he hoped to afford thereby to the Church of Rome, I ventured to assure him that no one would welcome his publi- cations with greater satisfaction than the Bishops and Clergy of England, who were, I believed, generally speaking, quite as conversant with the works of the Fathers as their brethren of France ; and accordingly I took eleven copies of his patrologie (he gives eleven as ten), being convinced that I should find many candidates for them among my literary friends. Since this visit I have been looking at his St. Cyprian, and in it, at the famous passage quoted by Romanists, as from the De Unitate Ecdesim, cap. iv. The passage is here boldly inserted in the text, where one reads, Qui Cathedram Petri, super quern fundata est Ecclesia, deserit, in Ecclesia se esse confidit ? These few words have exercised a wonderful influence over the fortunes of the world. Believed to be genuine by £ 6 84 PARIS. the Galilean Bishops in 1682, and quoted by them emphatically and alone *, in support of their opinions in their circular letter to their colleagues the Arch- bishops and Bishops of the realm, when they promul- gated the Galilean articles, these words, I say, appear to have then retained the Church of France in her union with Rome, and to have induced it to proclaim the necessity of that union as an essential condition of the Catholicity of a Church ! Again, in our own times, these words were put foremost by the present Pope Greg. XVI. in his Encyclic letter to all Patri- archs, Primates, fcc, in 1832. "Maximum,"" says he, " Mei in Sanetam hane Sedem studium inculcate in- clamantes cum S. Cypriano, falso confidere se esse in Ecdesia, qui Cathedram Petri deserat super quam fundata est Ecdesia." Here, by the way, the Pope inserts /aZ^o, and neither he nor the Galilean Bishops let their readers into a secret, which the Abbe Migne discloses in a note on the above passage, Hcbc verba non habentur in antiquis editionibus, neque in nostris libris antiquis ! True it is that they are found in some other MSS., but we must say that the chair of St. Peter is tenui tibicine fulta in its claims to be the centre of Unity, when it props them up on a passage quce non habetur in antiquis editionibus, neque in libris nostris antiquis, by the confession of a Galilean AbbeM * See Note to p. 84, at end. * L'Abbe Migne est ultramontain. II a promis d'envoyer ses ob- PARIS, 85 Thursday, August 15tli. — To-day being i\ie fete de VAssomption, we went to the church of St. Roch, where we found the Abbe Grandmoulin just about to ascend the pulpit to preach. His sermon, as was to be expected, was entirely devoted to the honour of the Blessed Virgin, first as an example, and secondly as an object of devotion. He did not, indeed, neglect Scripture authority with respect to the life of the Virgin, but he built a good deal of his discourse upon the details given by ancient authors whom he did not cite by name. He stated some of the objections that had been made to the adoration of the Virgin, who he said was not to bq regarded as a mediator between God the Father and man, but between man and Jesus Christ, and that the faithful ought to pray to her, that she might desire her Son to pray for them. He met objections by alleging the authority of the Church, and by asserting that the practice of praying to the Virgin had prevailed from the earliest times, that it had been sanctioned by the greatest Fathers and Doctors, and by the Church herself, in proof of which he quoted the Litanies used in France to the Virgin, where she is invoked as Regina Angelorum, Regina Patriarcharum, Regina Sanctorum omnium, Janua servations snr la note en question et les consequences que Ton en tire. (MS. note from M. I'Abbe Migne.) I must beg the Abbe's pardon for calling him a Galilean, but I did not use that term in an ecclesiastical, ])ut in a national sense. Those who wish to see more evidence of the spuriousness of the passage in the text, may consult Bishop Taylor, X. 501. and Dr. James, on the Corx'uption of the Fathers, p. 307. 86 PARIS. Goeli, Salus infirmorum, Refugium peccatorum. Re- membering these and other similar unfounded asser- tions which were propounded to the poor ignorant people as if they possessed all the authority of Divine inspiration, I cannot help recording my testimony, that a day thus kept is, in one of the very worst senses of the word, a day of assumption. I pass over one or two points in this sermon, which tended so directly to disparage the One great sacrifice for sin, and to encroach on the undivided unity of the Supreme Being, that a notice of them in such a narra- tive as this would seem scarcely reverent. How deeply to be deplored is it that the author of evil, who employed woman in Paradise as an instrument of misery to man, should now be aided by Christian preachers in using the most perfect of women (the antithesis and antidote of Eve) as a subtle and effi- cacious means of beguiling the human race from the simplicity of the Christian faith ! Not, however, to be hasty in our conclusions on this subject, we went from St. Roch to the Church of La Madeleine, where another sermon was delivered at three o'clock. In plan and expression it was very similar to what we had just heard. There was a very large and attentive congregation. Speaking of the influence of the blessed Virgin, who was asserted by the preacher, on autho- rity wholly apocryphal, to have fallen asleep, and to have been carried up into heaven, and now, after her assumption, to reign over cherubim and seraphim and PARIS. 87 over all the saints and spirits there, he exclaimed, " La puissance de la Sainte Vierge est illimitee ! there is nothing which she cannot desire her Son to do, and nothing which at her request He will refuse to per- form : she is a Mediatrice ; not, however, of power, but of grace/' There was still more gratuitous asser- tion in this discourse than in the former. Both these Sermons were delivered in an impressive manner, but appeared to me very defective in anything like sys- tematic arrangement, logical argument, or genuine eloquence. The duration of each was a full hour. Friday, August 16. — At the Biblioth^que du Roi from ten to three, which are the hours for study there. Nothing can be more gratifying to a stranger, or more honourable to a great literary institution, than the courtesy with which every facility is here given for exploring the treasures of learning deposited in this magnificent establishment, which is probably without a rival, as far as MSS. are concerned, in any metro- polis in the world. In the afternoon, spent some time in a bookseller's shop in the Palais Royal, looking at a volume just published, de V Ultramontanisme et des Jesuites, being- Lectures by M. Quinet, delivered by him in his character of Professor of European Languages and Literature, at the College de France. (It may be here mentioned, that the Professors of the College de France differ from those of the Sorbonne, in being a self-elected body, and not appointed directly by the 88 PARIS. Government.) M. Quinet belongs to the same class of writers as his colleague, M. Michelet, Professor of History and Morality, and, like him, contends very vigorously against the Jesuits and against the Church, because it takes a Romanist direction in opposition to a national one. Unhappily, though he brings a great deal of just reasoning, together with abundance of talent, against his opponents, he seems to have no sound principles to substitute in the place of what he destroys, and there are several passages in his work of a sceptical and anti-christian character which have strengthened the cause of his adversaries. I have since fallen in with a volume entitled Manuel du Droit Public EccUsiastique Fran^ais^, Paris, 1844, by the celebrated Lawyer and Depute, Dupin, which maintains the principle of a National Church with much learning ; he follows the line of argument traced by the great writers of the Grallican Church, Bossuet, Fleury, and Dupin, and endeavours to recover their principles from the neglect and contempt into which they have now fallen from the scepticism and Erastianism of French statesmen and politicians on the one hand, and from the violent ultramontanism of the clergy on the other. Still one cannot help being struck with the incongruity of his system : he begins with professing profound reverence for the ^ Voir le Manderaent portant condamnation de cet ouvrage pai' le Cardinal Archeveque de Lyons. — (See note to p. 88, at the end of this volume.) PARIS. 89 Pope, as supreme and universal Governor of the Church, and then he proceeds to strip him one "by- one of all the powers and privileges which he claims in that capacity, making the Pope an Epicurean Deity, with nothing to do, and with no power to do anything ; just as Lucretius begins his poem, De Rerum Naturd, with an invocation to a goddess, and then shows that both gods and goddesses are all nonsense ^ Saturday, Aug. 17. — To-day again at the Bihlio- th^que. M. Hase, conservator of MSS., conversing very earnestly on a topic which now engrosses uni- versal attention, w^. the sudden dismissal of the whole of the Polytechnic School, consisting of 300 students ! I will not enter into the arguments pro and con concerning this summary act of ministerial authority, or rather of royal power, on the represen- tation of the minister of war. Marshal Soult ; but the event is one of the numerous unhappy symptoms of the fact, that the present dynasty, having exhausted its popular resources, and outlived the prestige of the republican enthusiasm which created it, is now placed in the critical posture of transition from a democra- tical character to one of military rule. But it is much to be feared, that having been raised on the popular principle, and having been impelled to en- courage that principle in all the great institutions of the country, and especially in those of education, and ' See extracts from the Semeur, in note to p. 26, at end. 90 PARIS. to act in a republican spirit in its relations to the rising generation, — witness, for instance, the adu- latory language which Louis Philippe employed to this same Ecole Polytechnique (which he has now disbanded) in his ordonnance of 1830, on account of its services in defending Paris, that is, ejecting Charles X. and overturning the monarchy ; — it is, I say, to be feared that the present Government will hardly have strength, with all its prudence and power, to stem the revolutionary torrent which it has let forth ; and that it will feel the force of retributive justice from those powers which it has used for its own aggrandizement, if not in its own person, yet in that of its immediate successors. The national education of the country appears to be administered upon principles quite as unfavourable to loyalty, as to religion and morality. At the Bihliotheque, to return from this digression, one of the keepers of the MSS., who has been very ^ obliging to me, described to me the present condition of classical learning in France. A great deal of stress being laid upon the ancient languages in the school education of this country (and there are very strong passages in the recent Rapport of M. Thiers and his commission to the Chamber of Deputies, on the ne- cessity of maintaining and advancing these studies in what is called secondary educjatioji) , a considerable proficiency is made in them in the earlier stages of instruction ; but in consequence of the variety of PARIS. 91 study which distracts the students in the higher classes, and especially from the miscellaneous cha- racter of the examination for the degree of Bachelor of Letters, and from the separation of the clergy, the learned or should-be-leamed class of the community, from the University and the schools of France, the amount of solid classical learning is extremely small. My friend says that M. Hase and M. Boissonnade, are the only two existing savans who are qualified to write on critical subjects in Latin. He might have added himself, (he has presented me with two critical works which show his ability as a scholar,) and also M. Duebner, well known as the editor of several volumes of Didot's Bihliotheca, who is deservedly esteemed for his sagacity and learning. Much jealousy seems to subsist between the privi- leged aristocrats of learning, viz. the members of the Institut, the Redacteurs of the Journal des Savans, &c., and the laborious but less renowned students, who do not belong to the liveried and salaried lite- rary corporations of the country. A gentleman men- tioned to me that the faculties at the University had lately abandoned the habit of debating their theses, &c., in Latin*. On the other hand, however, there seems to be great hope for these studies, from the increased interest now felt in France concerning the writings of the Fathers of the Church, and the lite- rary monuments of Christian antiquity. At the re- 9 See note to p. 91, at end. 92 PARIS. cent distribution of prizes at the celebrated College of Juilly, which I hope to visit, the Abbe Goschler, one of the professors, made some excellent observations on the uses of classical studies in education. M. Miller has been before mentioned as the conductor of a Literary Review. I may here insert, by the bye, the titles of two theological periodicals, which are said to exercise much influence on the opinions of the clergy, the one entitled " Le Correspondant,'' edited by M. Audley (formerly a professor of Juilly), assisted (as is asserted in the prospectus) by Count Montalem- bert ^ and others, and publicly encouraged by the Archbishop of Paris ; the other, called " Bibliographie Catholique,'" published at Rue de Bac, Passage Ste. Marie, No. 3, which, on account of the short notices it gives of all the theological books that appear, and its great cheapness, it being only ten francs a-year, and appearing monthly, has a very wide circulation among the clergy of France. Sunday, Aug. 18. — At the English Church. Both services well attended, especially the morning. Dined afterwards in the Rue des Vignes, No. 19. Monday, Aug. 19. — I find the serious people here ^ M. Audley n'est pas assiste par le comte de Montalembert (qui ii'a jamais ecrit une seule ligne dans le Correspondant), mais il est I'assistant, I'employe, ou le secretaire des redacteurs du Correspondant. M. Lenormant est le principal redacteur de cette revue, qui donne des articles de M. le Comte Beugnot, de I'Abbe Maret, de M. de Carne et d'un ou deux autres membres de la Chambre des Deputes. [M. Audley has written an article in the Number for Dec. 25, 1845, On the Conversions in England.} PARIS. 93 very much elated by conversions which have recently taken place from Protestantism to Romanism. Call- ing this morning upon M. Gondon, I found him very full of the news from Rome of the reconciliation, as it is called, to the Church, of M. Hurter, late Presi- dent of the Protestant Consistory of SchafFhausen, in Switzerland, and celebrated in Germany and France for his History of Pope Innocent III., and for his work on the papacy subsequent to Innocent's time. The impression naturally is, that his historical re- searches have led him to abjure Protestantism, and to espouse the tenets of the Church of Rome. In the Tablet newspaper I saw this morning an advertise- ment of an English translation, by the Rev. Charles Seager, late of Oxford, of the P'^re de Ravignan's Defence of the Jesuits, the same work as was given me the other day by the Provincial of the Order, whom I visited again this morning. He told me that there had been three translations made of that book, and then he passed rapidly to the ^question, " Eh hien, M. le Docteur, quand est-ce que VAngleterre va retourner a l' unite de VEglise V In reply to which I begged to inform him that she had never left it. I do not recount the greater part of our conversation, being a repetition of what has been before stated in other words ; but I must observe that the main prin- ciple for which he contended, was the necessity of some one visible authority, to which, for the sake of peace and unity, all the members of the Church 94 PARIS. should consent to defer ; " otherwise," said he, " the Church, which its Divine Founder intended to be the household of love, and which He could not leave, and has not left, to be distracted by dissent and distressed by doubt, must become the prey of interminable dis- putes, and be a house divided against itself, and therefore must fall/' He proceeded to point out the pernicious consequences to which men had been led by the unconstrained exercise of private judgment, in the Protestant societies of England, Scotland, Switzerland, and Germany. This was an easy mat- ter, and the remarks he made on the necessary con- sequences of the uncontrolled use of private judg- ment, could not, I think, have failed to make a deep impression upon those who are disposed to maintain, in unqualified terms, this so-called Protestant axiom, which affords the greatest advantage to the cham- pions of popery. His subsequent observations were less successful ; indeed these controversialists, who are more for- tunate in refutation, seem to fall into the error which they justly condemn, when they set about construct- ing a system of their own. Thus, in defining the papal authority, they differ so much from one another and from themselves, and above all from the Pope, that they seem to allow themselves the free exercise of private judgment in this all-important matter*. - C'est I'Eglise elle-meme et les papes qui ont laisse aux fideles cette liberty d'opinion. PARIS. ^5 The Church, they say, is a monarchy ; hut what the nature and extent of the powers of the monarch is, neither he nor his subjects can tell! I have en- quired not only of the Provincial of the Jesuits, but also of other ecclesiastics, what their opinion is con- cerning the temporal authority of the Pope, and I find they hold that the papal supremacy, in tem- poralibus, "was a very good and necessary thing for the period in which it was exercised ;" but, in direct contradiction to the Pope's own assertions, it " is not a matter of faith, but of opinion ; and not applicable in practice to the present times/' Times, however, proverbially change ; but Rome is unchangeable ; and they deny not that the period, in which it may be expedient to be exercised, may recur. By asserting the necessity of the temporal supremacy of the Pope in the past, they concede the possibility of its exer- cise in the future. Again, on the question of infallibility they are at variance with one another and with themselves. Tlie Provincial of the Jesuits replied to my queries on this subject by stating that the Pope is the con- servator of the faith of the Church, not its dictator ; that he is its mouth and organ, and that when he has spoken ex cathedra, his effatum does not imme- diately take eifect, but waits for the sanction, either tacit or expressed, of the whole episcopal body of Christendom. He specified the Bull, Auctorem Fidei, directed against Scipio Ricci, Bishop of Pistoia, and 96: PARIS. his Italian reforms, as having complete validity, because there had been no remonstrance against it. On the other hand, it ought to be remembered, that the popes themselves, in the more ancient and more famous, and frequently reiterated Bull, In Cceiid Domini^ excommunicate, ipso facto, all persons who venture to appeal from a Pope's Bull to a General Council, i. e. who dare to ask for the general opinion of the Catholic Episcopate on any matter on which the Pope has spoken! Again, the Jesuit is at variance on this subject with his former self ; he frankly owned to me that some time since he had subscribed the Gallican Articles^, in which the Pope's independent infallibility is denied, or, as they express it, son jugement nest pas irreformahle ; and he now avows to me his conviction that the Gallican Articles are not worth a straw, and he asserts, that at present they are not taught in any ecclesiastical seminary in France — though the Law (Art. Organ. § iii. 24) requires them to be subscribed by the Professors in all. Even Bossuet himself, the great writer on the Va- riations, as he terms them, of Protestant Churches, — that most instructive of all books for Protestants — has varied from himself on this subject. Bossuet, as De Maistre shows in his work on the Gallican Church, affirmed, in his celebrated sermon on the Unity of ' See note to p. 96, at end. PARTS. 9 7 the Cliurcli, that no pope had ever fallen into heres}^ ; and yet he afterwards made a catalogue of the here- sies which popes had held ! I have observed that Romanist controversialists have a convenient way of getting rid of objections on this and similar matters concerning the papacy; Cite to them the cases of popes Liberius, Vigilins, and Honorius I., who have been generally believed by the world to this day to have lapsed into heresy, the first into Arianism, the second into Eutychian- ism, the third into the error of the Monothelites, and they reply either that some MS. has been re- cently discovered, or some learned treatise lately published, which sets these matters in a new light. Thus Cardinal Mai and his researches in the Vatican are very useful in case of a difiiculty. The distinction they make between matters of faith and opinion seems to open a wide door to much very pernicious teaching* on some of the most serious questions of practical religion. I detailed briefly to Pere Boulanger the substance of what I had heard in the sermons on the Assumption above noticed, and asked him whether he did not think that the results of unscriptural, and, as it appeared to me, anti-scriptural teaching on so solemn a subject as the true Mediatorship between Grod and man must * La porte n'est pas si large qu'on pourrait le croire ; car toutes ces matieres sont d^terminees par I'Eglise d'une maniere precise et rigoureuse. P 98 PARIS. be very baneful as far as regards the practice of the people, and highly offensive to Almighty God. He did not enter into the question of the truth of the doctrine there propounded, but said that there were many things left open by the Church, which had not pronounced any authoritative judgment upon them. Here, then, is a broad arena expanded for private judgment to expatiate and disport itself upon in its wildest vagaries, from the removal of the limits fixed by the principle of Scripture sufficiency in matters of faith. He made a similar reply when I enquired how the Bishops of France could allow the books and pro- cessions and fetes which are now so common, in honour of the robe of Argenteuil, in the very envi- rons of the metropolis ; how could they reconcile it with their duty to the people committed to their charge, to permit them to go astray, and indeed to encourage them to seek after a delusion propounded as an object of religious veneration ? He said that this again was a point upon which the Church pro- nounced no judgment ; she thought it best to leave it an open question, and without authorizing the supposed relic, she might well believe that it sup- plied a very useful occasion and inducement to pious exercises and good works. " Besides, sir, to show you that something may be said in favour of the robe, I had with me here a few days since a young English peer, now under education with our order at PARIS. 99 Fribourg, who assured me that having been long suffering from a bad leg, he received an instantaneous cure from an application of a piece of the robe to the disordered part ; and he called on me the other day, as he was passing through Paris for the express pur- pose of going on a pilgrimage of thanksgiving to Argenteuil/' I replied that I was not concerned either to admit or deny the fact of the miracle ; that the one great duty of man, which no circumstances could affect, was to do the will, and believe the word, of God ; that not even an angel from heaven was to make us swerve from this duty ; and that if we dis- obeyed the Divine will, or tampered with the Divine word, I thought it not unlikely that God would give us over to a reprobate mind, and " choose our delu- sions" as the best mode of punishing us for our sin : and that therefore, supposing the robe to be a lying wonder, I considered it to be not improbable that God might take the method of delivering its votaries to judicial blindness, and of punishing them for their credulity and for the injury done to his holy name, in paying honour to it which is due to Him alone, by allowing the robe to exercise miraculous agency, and that we had reason to expect from holy Scripture that the trial of our faith in these latter days would be precisely of this kind. We passed to other topics, and he concluded by saying in a kind tone, " You have, sir, my best wishes for your peace and happi- ness in unity with the Church of Christ, but at pre- r2 100 PARIS. sent you and your countrymen are but seekers (vous netes que des chercheurs)/' And I, having expressed a hope that the Divine promise to those who seek in a right spirit might be fulfilled in our case, took leave. I then walked to the Rue Monsieur, hoping to find the Superior of the Benedictines ; he was from home, but I was presented to Pfere Pitra, whom I had particularly wished to see, having heard from the Abbe Migne that he had taken the principal part in revising the new edition of the works of Tertullian. I was greatly pleased with my visit. There is a gravity and earnestness, a modesty and kindliness, in these Benedictines, which inspires great respect while it conciliates affectionate regard. He expressed much regret that his superior Dom Grueranger, of whom and of whose works he spoke with great deference, was not at home, as he would have had much pleasure in receiving me. He referred to his own labours on Tertullian in a very modest manner, and expressed some apprehension that the editions of which it was one might not satisfy all the expecta- tions of the literary world. He thought that of the Greek fathers a Latin translation alone would be published ; another unhappy symptom of the de- generacy of France in that erudition for which it was once famous, and which it must strive to recover be- fore it can rightly call upon other nations to receive from its mouth an interpretation of the language of ■Christian antiquity, to which its ecclesiastics now PARIS. 101 appeal with, so much confidence ^ I asked the P^re Pitra whether there was any record in his congrega- tion of the letters which Dr. Bentley wrote from Trinity College, Cambridge, to various members of the Benedictine fraternity in 1716. He said that there had been a great fire at their monastery of St. Germain des Pres at Paris, in the year 1793, which had consumed many of their books and papers, and that their abbey had been entirely demolished, with the exception of the church, at the great Revolution, and that their MSS. had been confiscated, and that such of them as survived were now to be found in the Bibliothfeque du Roi, where I should perhaps hear some tidings of Bentley 's letters, if they were still in existence. (I may here mention that, on my next visit to the Royal Library, I did enquire of M. Miller, who very kindly went immediately in search of them ; but his investigations were not attended with success, and his opinion is that they perished in the fire above mentioned.) P^re Pitra seems con- versant with Latin theological works published in England : he spoke in terms of high respect of Dr. Routh's Reliquiae Sacrse, with some reservations as to points of doctrine, in which it was not to be ex^ pected that the Benedictine brother of St. Maur would agree with the Anglican president of St. Magdalene. 5 See note to p. 101, at end. r3 102 PARIS. He said that this work reminded him of the by-gone days of theology. He mentioned also an edition of Tertullian's Apologeticus, lately published at Cam- bridge, which he said he understood contained good notes and a preface concerning patristic Latinity. " But I/' he added, " who do not read English, have not been able to profit by them.'' The Superior also, Dom Gueranger, told me on my former visit that he himself did not read English ; which I mention the rather because it thence appears, that the innovation of publishing theological and critical works with English notes instead of Latin, renders them inacces- sible to two of the most learned men of the most learned order in France, and that, if to them, much more to the French clergy in general ; a fact which, in addition to many other reasons of great moment, would seem to suggest the propriety of a return from the new practice to the old. Calling to-day on a French ecclesiastic of great respectability and learning, I found him, like his secular and religious brethren before mentioned, quite out of humour with the Galilean Articles, and considering them as temporal invasions of the spi- ritual power of the Papal See. His apology for Bossuet in promulgating and defending them was, that a broad distinction was to be made between the Gallicanisme parlementaire of the lawyers, &c., and the Gallicanisme religieiox of the clergy, and that PARIS. 103 Bossuet was the champion of the latter, and not of the /ormer^ He expressed great hopes that the question now agitated between the University on one side, and the clergy on the other, concerning education, would, by dint of labour and by the quiet- ing influences of time, assume a more pacific aspect, and lead to beneficial results. He thought the clergy had taken their position skilfully in not founding their claim on their spiritual character, but in resting it on the foundation afforded by the Charte of 1830, which guarantees, or rather promises to guarantee, liberty of instruction to all. The words of the Charte are, " II sera pourvu dans le plus court delai possible d, Vinstruction publique et a la liherte de Venseigne- ment" On this point a difference of opinion will probably exist. We did not pursue the subject further ; but it has since occurred to me to enquire of my friend, the author of the Mouvement religieux, M. Gondon, who has kindly given me the principal pamphlets on this controversy, whether there can be such a thing as education without religion, and whether the clergy are at liberty to renounce the public exercise, and to suppress the assertion, of the Divine commission given by the Divine Head of the Church to every pastor, and especially to every Bishop of the Church, in the words — as universally understood by Christian ^ See note to p. 103, at end. F 4 104 PARIS. antiquity — " Pasce oves Meas," and " Pasoe agnos Meos," " Euntes docete omnes gentes ;" — whether, I say, they can do this and be guiltless, and whether, after all, the question for them is, not the liberty but the obligation of public instruction ; whether they are not justly chargeable with a serious dereliction of duty in speaking of the Liberie d' Enseignement, in- stead of the Droit and the Devoir d'Enseignement '. Of this I feel satisfied, that the clergy, by taking the low ground which they have done, and by resting their cause upon the Charte instead of the Gospel, have given a very great advantage to their adver- saries, who very justly aifirm that education is too momentous a thing to be left wholly free, abandoned, like an article of commerce or manufacture, io the uncontrolled traffic of every speculating adventurer ; ' Cette appreciation manque d'exactitude dans la situation oii se trouve place le Clerge de France. II est impossible aux Eveques et au Clerge d'e'tablir leur droit k I'enseignement sur I'autorite de I'Evangile, puisque le Gouvernement et les grands pouvoirs de I'Etat sont censes ignorer (aux termes de la constitution) VEtanyile. Le Coran et le Talmoud ont constitutionelleraent la meme autorite que I'Evangile aux yeux du Gouvernement. Comment le Clerge pour- rait- il dans ces circonstances etablir ses droits sur le Nouveau Testa- ment ? Evoquer la Charte, ce n'est pas renoncer a I'Evangile ; mais c'est se placer sur un terrain commun avec les adversaires que I'on doit combattre ; c'est invoquer une autorite qu'ils ne peuvent de- cliner, c'est les battre avec leurs propres armes. II est difficile de comprendre le grand avantage que les adversaires du Clei'g^ peuvent tirer de la position qu'on leur fait en les attaquant sur le terrain de la Charte, au lieu de les inviter a se placer sur celui de I'Evangile. II en serait autrement en Angleterre. PARIS. 105 that some authority must be exercised over it by some power or other ; and that, as the Church by her own confession does not claim this power, and has in fact abdicated it, it must therefore be exercised by the State. Thus the cause of the secular and irre- ligious University is strengthened by the weakness, calling itself prudence and policy, of the Church. Hence too the Church is placed in a position which it must feel to be a false one ; for while the Pope ^ the visible Head of the French Church, in his En- cyclic Letter is condemning the liberty of the press as pregnant with evil, the Bishops and Clergy of France are all contending for unrestrained liberty of teaching as the source of all good! But to return to my ecclesiastical friend. He made some observations on Jansenism, which gave him an opportunity of com- plimenting Protestants as compared with Jansenists, whom he regarded as holding all the heretical prin- ciples of Protestantism without its sincerity. This evening, dining in an English family, a French literary friend gave us an account of a demoiselle A nglaise who had called on him to-day on her way from Rome, where she had been converted to Romanism. She came to express to him the delight and peace of mind she felt in being what Romanists call reconciled to the Church. These conversions, so frequent as they now are, occupy the minds of sincere • See note to p. 105, at end. F 5 106 PARIS. and serious Roman Catholics here as elsewhere, and render it extremely difficult for them to listen with patience to what can be said by Protestants against the errors and corruptions of Popery ^ It seems that there are certain classes of society which are peculiarly qualified by their circumstances to furnish converts to Roman Catholicism, and that it may be justly asserted that, inasmuch as their con- verts come from these particular classes, and from them almost exclusively, that these conversions so far from being an argument in favour of Popery, are rather an argument against it. First, there are the extremely profligate, who, especially if they are wealthy, find in Romanism an impunity and comfort which no other religion pretends to give ; and which none ought to offer. Next, are those, who, like M. Hurter and some of our own converts in England, are brought up without any sound, clear notions of the true, scriptural, and apostolical constitution of the Christian Church, its faith, sacraments, and ministry, and therefore, finding on enquiry and examination, that their own mere negative ecclesiastical theories are without solid foundation, and having no root in them- selves, are prone, on any impulse being given them, to fall away. It need not, I think, be a matter of surprise that any Protestant minister of Zurich, Geneva, Schaffhausen, (M. Hurter was President of the Consistory at Schaffhausen, and, I hear, Ro- ° See note to p. lOG, at end. PARIS. 107 manists now abound at Geneva,) should abjure the jejune, arid, negations of his own profession, not of faith, but of denial, and espouse the nobler and more satisfying principles of an apostolic Church, however corrupt it may have become. The same may be said with respect to the class in England, which fraternizes in discipline and doctrine with the school of Geneva. There is a third class, especially of women, which serves to recruit the ranks of popery. I asked our friend how old this demoiselle Anglaise was of whom he was speaking, and he replied, " Ahowi forty.'' It seems to be regretted that the Church of England should not be able to provide religious occupation and employment, of a spiritual and devotional kind, for women of intellectual culture and of ardent feelings, who either do not marry or are left widows without children, or are otherwise isolated without domestic or social ties to engage their affections, and without specific duties to perform. The very same principle which leads some of this class to squander their sympathies on parrots and lapdogs, seems to lead others (if they should be exposed to such a tempta- tion) to fall victims to the arts of proselyting Ro- manists. Of course, too, at this age of which we are speaking, of greater maturity and seriousness, better motives may operate very powerfully ; but it must be remembered that a sort of court is paid, especially at Rome, to ladies of this character, and the most flatter- ing, and one may almost say, amatory attentions are F 6 108 PARIS. lavished upon them, of which they have had little experience from a hard-hearted world, and which they find it very difficult to resist. I remember being present, about twelve years since, at Cardinal Fesch's palace at Rome, when he baptized a Scotch Presby- terian lady of this class, who had been carried about the city in his splendid carriage with its magnificent equipage, and feted in saloons by cardinals and princes, till she was insensibly laid, as it were, in a mesmeric trance, from which she was, alas, soon to awake in the severe solitude of a convent, where all these brilliant sights of palaces, and pictures, and liveries, would seem to her waking senses only like a splendid dream ! But to return to Paris and our dinner table. I heard there of another very remarkable, and, as it is here called, miraculous conversion, which indeed the Pope himself has pronounced it to be, that of the brother of the Abbe Ratisbonne, who was an in- veterate Jew till the moment that he entered into the church of S. Andrea dei Frati at Rome, and having suddenly been inspired to throw himself upon his knees there, had a vision of the Virgin, and im- mediately became a good Catholic to the surprise of all the world, and is shortly about to become a mem- ber of one of the religious orders. As an unhappy contrast to whatever may be holy and devotional in these and other conversions of which we now hear so much, I am reminded by some de- tails, also heard to-day, which it is not necessary to PARIS. 109 specify further, not only of the indifference and scep- ticism which prevails widely at Paris, but of the vast amount of dreadful and unutterable crimes to which the public voice and the public streets witness, in tones which cannot be mistaken ; what I mean is, that authenticated records of flagrant iniquities meet the eye and ear in this place with a degree of fre- quency and publicity which is a melancholy proof of the ineflicacy of the religious teaching and worship of the Roman Catholic Church as it exists in France \ In addition to this I must mention the senseless and rhapsodical fanaticism which infidelity has engen- dered, as proved by the numerous pretenders to Divine revelations and missions, who avenge the cause of religion which they and their followers have outraged, by showing that they, incredulous as they are, are the slaves and victims of the most abject superstition and sottish credulity. The various schools of unbelief, now existing at Paris, exhibit a melancholy spectacle of the consequences of a mere secular, material, and mechanical education, un- sanctified by Christianity, and undignified by the glorious imaginations, and fervent affections, and lofty aspirations which animated, and ennobled, and beautified the teaching even of heathen antiquity. Tuesday, August 20. — This journal does not pre- ^ La source du mal c'est renseignement impie des colleges et insti- tutions universitaires. Comraeiit le Clerg^ moraliserait-il la jeunesse quand I'Universit^ s'hiterpose entr'elle et lui ? 110 PARIS. tend to give any account of the public buildings and sights of Paris, some of which we visited to-day ; but I cannot omit a passing notice of the church of St. Grermain des Pres ; not so much for any thing very remarkable in itself — though it is a very handsome church, with a very lofty belfry visible far and wide — but as being almost the only remnant of the vast and ancient abbey of the Benedictine congregation of St. Maur, which produced and cherished within its walls so many venerable, learned, and pious men, who were ornaments not only of their own order but of their country and of the church at large. In the church there is a monument to Casimir, the ex-King of Poland (who was Abbot of this monastery, where he died in 1672), but the editions of the works of the Christian Fathers, which owe their existence to this abbey, and to the labours of the illustrious brother- hood, Montfaucon, Delarue, Martianay, Sabatier, Thuillier, and others, are imperishable monuments, possessing a more powerful interest now that revolu- tionary fury has levelled all the cells and cloisters of the monastery of St. Grerman to the ground. We went from the church of St. Grermain des Pres to that of Notre Dame, at the east and south sides of which there is now a large open area on the Seine —the site formerly of the Archbishop's palace, and a record of the popular frenzy of a more recent period. It is well known that the palace was pulled down by the mob and all the books and MSS. of its invaluable PARIS. Ill library thrown into the Seine in 1831, because the clergy were imprudent enough to celebrate a service in commemoration of the exiled dynasty, in the church of St. Germain Auxerrois, an act which the people supposed to have been encouraged by the Archbishop. To-day we found in the church of Notre Dame an announcement of the Catechetical courses held in this church previous to the first communion and to confirmation. It may, I think, be aiSrmed that the Church of France is more faithful and zealous in catechizing than in the discharge of any other pub- lic religious duty. Here, for instance, was a notice of as many as four different courses of catechiz- ing to be held twice a week (each of them, I think), uninterruptedly for several months. I saw a similai notice of weekly catechizings at the church of St. Roch, to be held without intermission from the fifth of November to Easter. It may further be observed, that the French theological press has been of late very prolific in full and elaborate Catechisms ; of which one may be specially mentioned, that of the Abbe Gaume in eight volumes octavo, which has re- ceived the sanction of the Pope and of many of the French bishops. This of M. Gaume is a Catechism particularly intended for the instruction of les Perse' verans, as they are called; i. e. for that class of young persons who continue after their first communion (which generally takes place at or before the age of 112 PARIS. twelve years), to attend catechetical instruction. One of the courses just mentioned at Notre Dame was for this description of catechumens. In this church there was a sad event noticed in another public an- nouncement, or Mandement, as it is called, of the Archbishop of Paris, which prescribed a solemn ser- vice of Fasting and Prayer, and other penitential exercises, previous to the re-opening of the church of St. Gervais, which had been closed in consequence of an act of suicide which had been committed within its walls, and in sight of its altar. This Pastoral Address of the Archbishop contained some very grave and solemn admonitions concerning the crime of self- destruction, and some very forcible observations on the feeling of abhorrence with which it ought to be regarded by all Christians, and seemed to intimate that the act is of common occurrence here (as indeed is well known to be the case, as I was assured by an eminent physician -vx^ho has been twenty years resi- dent at Paris), and that it is contemplated with in- difference or even with sentimental commiseration, if not with approval and admiration. This Mandement was written in a very devout and pious style, and with much dignity of expression. To-day, in the great amphitheatre at the Jardin des Plantes, where I expected to find a lecture upon Botany or Chemistry, or Comparative Anatomy, there was a very large assembly of persons, filling the vast concave space from the floor up to the roof. PARIS. 113 who were gathered together to witness the distribu- tion of prizes to the children of the schools of the Fr^res Chretiens in this commune. The Maire oc- cupied the chief place, and distributed the crowns to the victors, and gave the salutations to the young- children (boys), who are of the lower classes, and receive gratuitous instruction at the hands of these Brethren, of whom more will be said hereafter. The company consisted of parents and friends of the boys, and it was a very delightful sight to behold so many of the labouring and trading classes, men and women, collected together in this spacious building to witness the success of their children. The crowns were of natural leaves, and there was no music, the use of which on such occasions is prohibited by the laws of the Brothers. The prizes were books. The Maire was supported on both sides by the Parochial Clergy, and by the Fr^res. At the Jardin des Plantes, near the Amphitheatre, there is a mound planted with trees and shrubs, from the top of which is a good view of the city. The absence of all buildings of remote antiquity in this great capital is very striking, and tells the spectator of the havoc made by the Revolution. Wednesday, August 21. — Went to breakfast with the Abbe Jager (No. QQ, Rue de Cherche Midi), Pro- fessor of Ecclesiastical History at the Sorbonne, i. e. the University, and author of many works of note, among which is his Protestantisme aux prises avec la 114 PARIS. Doctrine Catholique, ou Controverses avec plusieurs Ministres Anglicans, Memhres de F University d' Ox- ford, (Mr. Newman &c.) The kindness and cordiality of these French literary Ecclesiastics is remarkably agreeable, mixed as it is with the appearance of seriousness of character and love of learning and of study. M. Jager's Lectures, given at the University, are published in M. Bonnetty's Universite Catholique, and it is much to be regretted that, on account of the differences between the University and the Clergy, the labours of such persons as himself and his col- leagues should be deprived of any part of that pro- fessional encouragement which in times of peace and harmony they would not fail to enjoy. His friendly controversy above mentioned, which appeared first in the Univers newspaper, and was then collected in a volume, is now (I understand from his publishers) out of print. As far as I have seen, the private libraries of French Ecclesiastics are " not large ; the poverty of the Parochial Clergy in France renders the acquisi- tion of a professional library almost impossible. M. Jager has a fair array of volumes ; but he assured me that such collections were by no means common, although at the same time, to the honour of the clergy, he said that they were very desirous of having good collections of books, and would often make great sacrifices for the acquisition of them. I do not think that I mentioned, on the occasion of my visit to the PARIS. lis Abb^ Migne and his grande Imprimerie, that one of the means which the clergy employ to subscribe to his patristic and other publications is, to engage to say so many masses, which he on his part offers to procure for them ; for instance, a gentleman dies at Paris, leaving an order for 200 masses to be said for his soul, these masses being to be paid for at about a franc a-piece. The price of a High Mass {Messe simple chantee) is from five to seven francs ; of a Low Mass {Messe basse) from one franc twenty-five cen- times to two francs ; for an Octave des Morts, or twelve Messes du SaintSacrement, the ordinary sum paid is from sixty to eighty francs. The Abbe happens to know the executors, and he has a good cure at hand who is very anxious to buy his books, and thus the masses are said, and the books are bought '. A letter of the Abbe's, containing an agreement for a bargain of this kind, has lately by some mishap fallen into the hands of a Paris radical paper, and has gone the round of the liberal Press, who have been very glad to use it as an occasion for fresh out- cries against the clergy; but they do not seem to take any shame to themselves that the political principles of their own party have been strong co- ' Le Clerg^ en g^ndral d^sapprouve formellement cette ressource de I'Abbd Migne, et Mgr. I'Archeveque de Paris vient, k ceque je crois, de prendre des raesures, pour que ces (^changes ne se renouvellent pas. 116 PARIS. operating causes in driving the clergy to this kind of traiEc ; as from the state of indigence to which they have reduced them, especially in country parishes, they have left them without the means of honourable subsistence, and much more, without the power of adding learning to piety, and of realizing the pro- phetical precept, that " the Priest's lips should keep knowledge/' Even the Episcopal Order in France seems not to stand very high in public esteem for erudition. ' Professor Jager had on his shelves the handsome editions of Chrysostom and Basil, which have lately appeared at Paris from the press of Messrs. Graume ; but he assured me that the sale had been so slow, that the publishers were deterred from any further undertakings of the same kind. The Abbe spoke very candidly of the errors of Baronius, and of the want of scholarship which the Cardinal had shown in his Annates Ecclesiastici, of which he, the Abbe, had frequent evidence in his researches for his Lectures on Ecclesiastical History: he confessed that the anachronisms found in this great work were very glaring. We had another ecclesiastic at breakfast, who in reply to my enquiries concerning the moral condition of the Colleges, i. e. the great schools of Paris, said, that the religious influence of the College chaplains, Aumoniers, was almost null ; and that what there was of it was counteracted by that of the professors (as stated in that fearful Report of V. PARIS. 117 tile Chaplains mentioned before in tliis Journal*), who were either utterly indifferent about religion, or were avowed sceptics, and who, from their constant intercourse with the scholars, had them entirely at their own mercy. For those boys especially who have no friends in Paris, the uninterrupted duration of a ten months' schooling of this kind, without inteiTal of home or holiday, must be very dan- gerous. I have mentioned the parochial catechizings, and I heard at the Abbe Jager's a very strong testimony in their favour from a very intelligent and well edu- cated English officer, who has resided long in France, and has availed himself of the catechetical instruc- tion given in a church in his own parish at Versailles, for young members of his own family, he having married a Roman Catholic lady. He described the exercises required to be done in writing by the catechumens as very instructive and interesting, and spoke with particular approbation of the cate- chisms of Perseverance. We had also with us at breakfast a French baron, who gave an interesting account of the results of the teaching of the Jesuits of the age before the great Revolution, from his own family knowledge. There seems to be a strong impression of the power which the Jesuits displayed in producing hommes d'etat, as well as savans, and indeed sufficient evidence has been 3 Above, p. 77- 118 PARIS. given of this fact in the list of their scholars pub- lished the other day by Pere Ravignan. It follows, indeed, from their fundamental principle of the ne- cessity of implicit obedience and devotion on the part of all the subordinate members of the society to the will of the superior, and from the long prepara- toiy training of self-discipline which they pass through, that the teachers formed in their society must be very efficient for moral good or for moral evil, according as the direction they may receive from the higher power may be. Of course we did not separate without some allu- sion being made to the religious condition of Eng- land. Our two French ecclesiastics were too sincere to deny the unhappy condition of the Church in France, or to question the immorality and unbelief which prevails far and wide, especially in the capital and its neighbourhood ; they said that the clerical body, however respectable, was not learned ; and with some bright spots the general face of national education was, they affirmed, by no means cheer- ing : still they entertained great hopes, they said, of our approximation to their opinions upon religious questions, especially the great one of communion with, and dependence on, the see of Rome as the one stone, the une pierre, upon which the Church is founded. We were, I assured them, built upon the douze pierres, the Apostolic stones of the Christian Church ; and that therefore I hoped that our foun- PARIS. 119 dation, being broader and more Catholic, was not less solid tban theirs ; that it indeed differed from theirs in this, that they had given to the succes- sors of one Apostle a great deal more than Christ had assigned to all the twelve. On this word of theirs, pierre, it may be remarked by-the-bye, that it has happened unfortunately for Frenchmen, that the appellative of the person and the thing, which are different in Greeks (one being petros and the other petra,) are not different in French, so that their lan- guage itself affords occasion for a Romanist confu- sion. Our friends seemed to think that the recon- ciliation of the papal and royal authority would be an easy matter in England, and that it would be of infinite advantage to the Church of England if those ecclesiastical causes, in which the Crown has authority, were all transferred to the cognizance of the Pope. How easy would it be, they said, for these processes to run au nom de notre Saint Pere Gregoire XVI., instead of that of Queen Victoria ! Thursday, Aug. 22. — Went early this morning to St. Denis, where we were present at the high mass ; no one but ourselves, I think, at the service, which was performed with a good deal of pomp and magni- ficence. Most of the canons of St. Denis are ex- hishops; and there is something very appropriate and wise in this arrangement, which affords these venerable prelates a place in this magnificent church, which is the appointed receptacle for the mortal remains of the sovereigns of France ; and opens an 120 PARIS. honourable asylum to those members of the Episco- pate who are unable from age and infirmity to dis- charge the active duties of a diocese. — Why should not our own regal "Westminister serve the same ad- mirable purpose ? Every one knows that the royal remains, formerly deposited here, have experienced sad vicissitudes, that they were exhumed by a sacrilegious mob at the Revolution, and that the splendid tombs, which are now ranged side by side in chronological order, in the spacious crypt beneath the choir, are for the most part mere cenotaphs of royalty, on which might be inscribed, Stat magni nominis umbra. On returning to Paris from St. Denis, we walked to No. 165, Rue Faubourg St Martin, a very large building with an oblong court, which is the central institution, or Maison Mere, as it is called, of the Society of Christian Brothers (Freres des JEcoles Chretiennes), which has extended itself over the greater part of the Christian world, and has for its special object the instruction primaire of the male children of the poor in the Christian faith, as also in reading, writing, arithmetic, drawing, and history. This society was founded by J. B. De La Salle, canon of Rheims in the eighteenth century, I think, and its rule (we asked in vain for a copy), which resembles in several respects that of the Jesuits, received the approval of Pope Benedict XIII. In many important points, hoAvever, this congre- gation differs from all religious orders, none of the PARIS. 121 brethren being priests. They are at no time com- pelled to take the Yow of Fraternity, and are not allowed to do so before they reach the age of twenty- five years, though before this time they may bind themselves twice for three years' service at a time. They enter their Normal School, which is in this central institution, at about sixteen years of age for two years, which is their noviciate. At nineteen they may become teachers, if, properly qualified, hav- ing passed a year in seeing how teaching is carried on in the schools. The Fr^res are placed, as it were, in a middle position between the University of France and the Clergy, and thus, especially at the present time, their Society is a very important one. Their schools are under the inspection of the Uni- versity, and they are paid by the communes in which they are established ; and such is their repute at present, that not less than 180 communes in France are making applications to this central school for Fr^res to organize and conduct schools for instruction prinfiaire in those places. The payment which they receive from the municipal corporations amounts to 760 francs (about 30Z.) for each Frbre, per annum. They never send from the central school fewer than three together, to form an establishment ; and often as one sees these religieux with their long coarse black cloth gowns, large white bands (for the neck), and broad triangular hat, walking through the streets of Paris, sometimes with a small band of scholars, G 122 PARTS. sometimes without, I have never met them in less number than two together. Though they are paid by the communes and in- spected by the University, they never enter any parish without the express sanction of the Cure and the Bishop, and thus in this association we behold what is a rare sight in France, the Church and the State co-operating with one another in promoting the work of Christian instruction. We were made very welcome by one of the Inferior Brethren, who said that he would endeavour to pro- cure us every facility for our inquiries in the Institu- tion ; but first he said he must learn what were his Superior's commands on that subject. After some short delay we were introduced to one of the Assist- ant Brethren, Frere Nicolas, who passed with us about an hour, giving us full replies to our inquiries with respect to the Society. I do not think that I have mentioned another point of difference between this of the Christian Brothers and other religious orders, that its General does not reside at Rome. Their rule is to rise at half-past four o'clock in the morning, and the day is passed in prayer, meditation, attending mass, instruc- tion in schools, recreation and meals, for which two latter items very short time is allowed. The recrea- tion is walking and speaking in turn upon some reli- gious or moral subject, silence being the ordinary rule both out of school and in it. PARIS. 128 Witli respect to school-time, they maintain order and attention not by oral interposition (wliich is very- rare in school and still more so in church), but by pointing to certain printed rules which are hung up in the school -room, having first gained attention by the use of a little hand- signal, and then directing the attention of the offending pupil to that particular rule which he has infringed. This practice, which would be worthy of observation in all countries, is specially so in France, where there seems to be a very general license to talk at the full height of the voice, almost in any place and at any time. The system seems very well calculated to train the scho- lars in the spirit of prayer, great care being taken to teach them prayers by heart applicable to every occa- sion of life. The same may be said of the catechism. On entrance into the school for lessons, the scholars make the sign of the cross, bow to the crucifix, (and also to the master,) and say an ave, I may mention here by the way, that, in reply to a question whether they had any children of Protestant parents in their schools, and whether the same system was applied to all, Frfere Nicolas answered both the questions in the affirmative. The masters on entering the school-room bow to the crucifix, say a short private prayer, and read the New Testament while the boys are assembling. The school begins with prayer, and every half-hour of school-lessons one of the boys pronounces aloud the following words — " Souvenons-nous que nous sommes &)i g2 1^4 PARIS. la sainte presence de Dieu." Then a temporary sus- pense of all school business ensues, to afford time for certain mental prayer, which the scholars have been taught by the masters. A reflection, as it is called, is read at the morning prayer, and is commented on by the master in a practical style. There is a regular Priere de sgir, followed by a reflection in the same manner. There is a prayer used in the school daily for the king. Also every Saturday and on vigils, and certain other holy days, particular prayers are said. It may further be remarked as indicating the spirit of this institution, that every day, as soon as the scholars have left the school, the masters assem- ble in it, and kneel down and join in certain prayers, the first being said by the inspector, or chief master, " Vive Jesus dans nos coeurs !" To which the others reply, " A jamais." Besides these prayers, wherever it is possible, the scholars attend mass every day. The rules for the masters to teach good behaviour are very well worthy of notice. The corrections of the faults of the scholars consist of penitences and punitions ; the former are, keeping a boy stand- i7ig, or on his knees, or in an ignominious place ; the latter SiYe pensums (i. e. impositions), or, rarely, the use of a leather thong on the hand. Frere Nicolas concluded his account of their operations by giving us a striking history of their success in their evening schools for adults, which have been recently estab- lished, and which seem to have had an extraordinary PARIS. 126 effect in checking all tumultuary dispositions in the common people who belong to them, as was recently proved on a very striking occasion. When a great part of the lower orders of Paris were banding to- gether for revolutionary purposes, and parading the streets of the metropolis in tumultuous mobs, none of the members of these adult schools, he assured me, took any part in these insurrectionary movements. I cannot close this short account without adverting to the principle of deference of every member of the order to those who are above him, and of all to the Superior. I received after this visit a letter from Frfere Nicolas, giving the address of their branch Society in London, as follows : — St Patrick's Schools, Tudor Place, Tottenham Court Road ; Brother Kelly, Director of the Brothers of the Christian Schools. Friday, August 28. — Very rainy day. Called on M. Bonnetty ; he gave me two numbers of his Uni- versite Catholique, in which are two elaborate articles on the life and character of St. Anselm of Canter- bury, by Count Montalembert. M. B. conducted us to the very interesting Museum of Middle-age Art, and domestic furniture, at the Hotel Clugny; the court of which leads into a large subterranean en- closure, being the remains of the baths of the palace inhabited by the Emperor Julian ; it is, I believe, the only vestige of the imperial times of Rome at Paris. Afterwards, went to the Institut to see M. Boisson- nade, member of the Academy of Inscriptions, and G 3 126 JUILLY. professor of Greek at the College de France, and the well-known editor of various Greek authors. He was engaged at a seance of the Academy ; but he kindly came away for a short time to give me an interview. The library of the Institute is a most attractive place, from its space, its quiet, and the richness of its collection. Saturday, August 24. — St. Bartholomew's day. Very rainy. At seven o'clock this morning set out from No. 8, Impasse de la Pompe, behind the Theatre Porte St. Martin, in a diligence for Juilly, which is about nine leagues to the north of Paris. I was in the coupe with one fellow-traveller and a pointer dog, which he was taking with him for the commencement of the shooting season. A new game law has just been passed, which is intended to put a stop (by means of an increase in the price of a license, which is now raised to twenty-five francs) to the too great facility hitherto existing of carrying arms. This, it is supposed, will tend to augment the quantity of game. My companion was one of that very numerous class in France who appear to be full of good-nature, and tell you, after the first hour of intercourse, all about their wives and families, and yet seem to have no fixed principles nor any serious thoughts concerning matters of the highest importance. My friend, for instance, told me before we had got much beyond the Barri^re, " that he never went to mass, and that no JUILLY. 127 one in his neighbourhood ever did/' I mean men of his position of life — for he said that his wife attended regularly, and that he allowed her to do just as she liked in this matter, and to bring up his son in the same way : he had nothing, he said, to object to reli- gion, " que c'etait au contraire une trh-jolie chose, but then the misfortune was that it was so wretchedly taught (si mal enseignee *)." He then cited some in- stances of cupidity of money and domination aiuong the priesthood ; spoke of the sums to be paid by the poor for having the bodies of their deceased relatives carried into the church (the priests having nothing to do with the churchyards, which belong to the com- munes, not to the church), and also of the admission by tickets to churches in Paris : he mentioned Notre Dame de Lorette as an aristocratical church, which, he said, was a place of fashionable resort, and fre- quented by loungers of the higher classes, and to which they were admitted by tickets as to the opera. He animadverted also on the sums paid for chairs in the churches, which were not places of worship for the poor, but for the rich, whereas every church ought, he said, to be an omnibus, that is, for all the world alike. I asked whether the clergy were not reduced to unworthy devices for getting money by their in- * Un homme, qui avoue ne jamais aller k I'^glise, pourrait etre incompetent pour juger la mauiere dont ia religion est enseignee. Le malheureux dont il est question aurait bien du dire s'il avait jamais cherche de connaitre ce qu'il se plaint d'ignorer. G 4 128 JUILLY. digence? and whether this indigence was not their mis- fortune, and not their fault, but that of the nation ? To be sure, he rephed, they were very mal retrihueSy especially those in country parishes, and every body expected them to give alms to all beggars. (N. B. There are no street-beggars in Paris.) He passed from the clergy to the nobility, of whose character, both with respect to morality and intelligence, he spoke in the most unmeasured terms of contempt, citing some examples of public profli- gacy on their part, and asserting that the general character was too correctly represented by these specimens. I asked whether the country had not to thank itself also for these unhappy examples on the part of its aristocracy, because it had excluded them from the public career of legislators by abolishing the hereditary peerage ; and it was evident that they could not descend to follow the ordinary callings of negociants, &c., and thus they were doomed to the curse of indolence and sensual indulgence. He re- plied, that this was true. I arrived at Juilly at eleven o'clock, and shortly after made my way to the College, which is approached by a handsome gateway and a park-like entrance. The buildings are remarkably lofty and spacious, and have a very dignified and commanding aspect ; but there is scarcely any thing of an ancient ecclesiastical character about them ; they are not ranged in a quadrangle like our colleges, but consist of a long JUILLY. 12d and elevated pile, part of which was once an abbey. The more recent portion was erected by the congrega- tion of the Oratoire, under whom the whole fabric assumed the character of a collegiate institution : this was in the year 1639, and the establishment js supposed to be one of the most ancient schools in France. It is also remarkable as always having been under the direction of clergymen ; and, being anterior to the University in time of foundation, it has been allowed to maintain a peculiar independence of its own, so that it is a college de plein exercice, as it is called ; that is, it enjoys the privilege of giving certi- ficates to its scholars, which entitle them to offer themselves as candidates for the bachelor's degfree in the University. The College Stanislas at Paris is of this kind, with which the college at Juilly maintains the most friendly relations. Those Stanislas stu- dents, who do not go home for the holydays, come here. Of the 1484 colleges, of which 46 are royal, 312 communal, 914 pensions, 162 private institutions, 160 alone are conducted by clergymen ; and there are only 23 of the 1434 which are colleges de plein exercice. I had a letter for the Principal, the Abbe Bautain ; he was not then at Juilly, but was expected in the evening, as I learnt from the Abbe Goschler, one of the professors, who holds the office of directeur des etudes du college, who received me very courteously, q5 ISO JUILLY. and pressed me to pass the day and sleep at the college, which accordingly I did. He particularly urged the invitation on account of the expected return of his superior, and the pleasure I should have in forming his acquaintance. Once or twice in this journal notice has been taken of the great appear- ance of subordination in religious and ecclesiastical institutions here ; the Benedictines, for instance, re- ferred to their principal, Dom Gueranger, and his literary labours ; the fr^re Chretien resolved every thing into the will of their director ^ ; and there was the same spirit here at Juilly. This demonstration of respect and subordination to the Head of the House gives these establishments a very domestic character, and no doubt greatly augments their efficiency in producing the various results, collegiate, religious, moral, and intellectual, which they have in view. This was St. Bartholomew's day, but being Satur- day it was a jour maigre notwithstanding : this is, I was informed, the general rule in France. The Abbe Goschler has been mentioned before in this Diary as the author of an address on the heteroge- neous, desultory, and superficial character of the present system of University studies in France, and on the neglect into which solid learning has fallen. A little of every thing and enough of nothing, seems to 5 Above, p. 122. JUILLY. 131 be the rule followed by the University in prescribing the course of study to be pursued by the candidates for the ^ bachelor's degree. He presented me with a copy of his discourse which he recited Aug. 7, this year, on the occasion of the annual distribution of prizes here at Juilly, which I have read with very- much interest. He also very kindly gave up to me a great part of his afternoon, explaining to me the plan of the institution, and conducting me into the different parts of the building. The college is surrounded by a park containing a grove of fine timber trees at a small distance from it, and also a large piece of water ; and though less varied in its surface, reminded me in its natural beauties of our park at Harrow. The number of students in the college is about three hundred : I call it by the French term college, but the reader will recollect that this answers to our school in England ; and Juilly, as well as the great colleges in Paris, may be considered as corresponding to our public schools, though in truth, except in the age of the students, nothing can be imagined much more different than these scholastic institutions of the two countries are from each other. I asked how it happened that, with such an insti- tution as this of Juilly, being, as it is, under religious superintendence, and possessing so many natural and professional advantages within twenty-seven miles of Paris, any French parents should think of sending 06 132 JUILLY. their sons to be educated by the Jesuits at Fribourg, in Switzerland ? The reply was, that there was a good deal of political feeling in connexion with the old Bourbon dynasty, which drew the sympathies of certain high aristocratic families out of France to Fribourg ; and that there was more of legitimist sentiment, with an admixture of religion, than of any other in this ; for it was not pretended that the intellectual training at Fribourg was of a superior order ; and that, as the old aristocratical party be- came more reconciled to the present state of things in France, and in harmony with it, so the tendencies towards Fribourg had become more feeble. The religious teaching of Juilly is certainly of an energetic kind : the students attend mass daily ; they are regularly instructed twice a week, first in the smaller Catechism, and then in the Catechism of the Diocese, and the elder boys are trained in a knowledge of portions of the Catechism of Trent, and of all parts and forms of the worship of their Church. Such is the conviction of French instructors of the necessity of dogmatic religious education for young persons. May not their practice suggest some useful admonitions to the conductors of our English public schools^ ? This is followed by the study of the History of the Church, and by a short system of Theodicee, as it is called, that is to say, an exposition ^ See above, page 17, on this subject. JUILLY. 183 of the liarmony between faith and science, or a justi- fication of the Divine ways from investigations of natural philosophy — ^two most important branches of Christian education. The expense of education here is a little higher than that of the Parisian colleges. I asked here, as in other similar places, what was the mode of punish- ment in use ? The ecclesiastics of Juilly, as well as the philosophers of Paris, agree in opinion that Solo- mon knew little of education when he said, "He that spareth the rod hateth his son ;'' and a person would be regarded by both these two parties as a very unenlightened and bigoted mortal, who would venture to maintain that corporal punishment is in certain cases, and for certain offences, attended with peculiar benefits, which no other chastisement can afford. Such language as this is entirely opposed to the spirit of French schools, which seems to regard the attempt to act upon the mind by means of bodily pain (a mode of proceeding apparently pre- scribed by the divinely constituted relations of mind and body), as an infraction of the natural rights of the individual, and as an outrage upon his moral dignity ! I cannot say that what I have heard of the morality of French schools, or the self- respect and sense of shame and honour of French scholars, is at all favourable to the opinion that the exclusion of corporal punishment tends to cherish moral dignity or virtue. The penalties resorted to 134 JUILLY. here are privation of exercise and recreation, and solitary confinement. I spent some time in the library, which contains a respectable collection of books ; but a large propor- tion of them are translations, particularly of ancient authors ; this is a symptom of what strikes the eye and ear commonly in France, viz. the neglect of the original literature of other nations, and the substitution of versions and analytical compendiums for original and authentic authorities. This college had the honour of educating Massillon and Malebranche, and it was frequently visited by the great Bossuet, whose Episcopal See, Meaux, is in its immediate neighbour- hood ; and in this great library, where I was left alone for about an hour, my thoughts naturally ran upon them, and upon their literary and theological works. Bossuet, particularly, is now brought before the eyes and minds of all who reflect upon the present condition of the Church in France, compared with what it was when he delivered his famous sermon de V Unite de VEglise, in presence of the great Convention of Galilean clergy. In the library I lighted on De Maistre's work, De VEglise Gallicane, which shows that Bossuet, the greatest man whom the French Church ever produced, and whose name is revered by all, would, if he were to revive now, be received in France with cordiality by none! He would be too Galilean for the present Ultramontanes of France, and too Ultramontane for the Galileans. JUILLY. 135 At eight o'clock the bell rang for supper, and I went down from my room (No. 81, Corridor St. Jean, — the upper story of the college, or rather of the part of it in which I was, consists of two long corridors intersecting each other at right angles, one corridor being called that of St. John, the other that of St. Louis), — I found a large party in the refectory, which was lighted with lamps. In the middle of a long table was the Abbe Bautain, who had just returned to college with some others of their body, from a tour in Belgium. I was placed just opposite to him. The order and quietness with which grace was said was very pleasing ; the Abbe pronounced certain Latin prayers, to which the rest of the company responded ; he also commenced the Pater-Noster, leaving the sequel after the two first words to be supplied by each person mentally in silence. A similar form con- cluded the repast. To-day, as was before mentioned, was a jour maigre ; the meal consisted of soup, ome- lette, chouxfleurs, salad, conserve of cherries, and vin ordinaire. The Abbe is of middle age, and a very striking person in features and expression. He has the repu- tation of being a very powerful preacher, especially in the practical application of his subject. One of the professors of the college told me that, of the other great French preachers of the day, the P^re de Ravignan is generally considered the most eminent 136 JUILLY. for his logical ability, and Pere Lacordaire for his power in moving the affections. After supper we adjourned to the common room of the college, which is fitted up in the modern style ; it has on its walls a portrait of Pius VIL, a print of the Deluge by Martin, and one of Leonardo's Last Supper. There was some conversation (our party being now reduced from about sixteen to four) con- cerning the present state of learning in France. The moral character of the clergy, it was asserted by the Abbe Bautain, was generally good ; but it was stated that ancient learning was at a low ebb among them. It was mentioned by one of the professors, as a proof of this, that when, on a recent occasion, many of the prelates of France, to the number of forty, wrote an official report to the See of Rome on a public question affecting the spiritual interests of their own dioceses, only one of them addressed his Holiness in Latin, all the rest wrote in French. The Abbe Bautain, whose reputation as a Professor of Philosophy, as well as a preacher, stands high, and to whom the college of Juilly is mainly indebted for its present celebrity, has, it is well known, played a very active part in the controversies, philosophical and religious, of the present day. He was born in 1799, was a pupil of M. Cousin, and filled the office of Professor of Philosophy at Strasbourg. In 1834 he was the object of some animadversions from the JUILLY. 137 Bishop of his diocese, and went to Rome to submit Iiis tenets to the judgment of the Pope, to whom he was presented by Cardinal Mezzofante. The Pope did not pronounce judgment, but seemed disposed to support the Bishop ; and M. Bautain and his col- leagues, M. Bonnechose, Goschler, Ratisbonne, (some of whom, I believe, had been converted from Judaism,) submitted to the Papal decision, and soon after left Strasbourg for Juilly. His observations, therefore, on the nature and use of the Papal authority have more than ordinary in- terest. He was, in our conversation, particularly emphatic upon this subject. He began with asking, " In England, when there arises any dissension, for instance, such as those which are now agitating your Church, what Court of Appeal is there to put an end to it ? Where is the head, where the mouth, to speak and to order in litigated and controverted questions ? Is it the Archbishop of Canterbury ? is it each Bishop in his own diocese ? is it a Synod of Bishops and Clergy ? We see your controversies, and we hear of no tendency to a determination of them ; we hear of your battles, but see no movement towards peace. But with us the case is very diiFerent : an altercation arises ; there is discussion on this side and that : but since we are all children and brethren in one spiritual house, as soon as our holy Father has spoken, there is an end of the controversy, and harmony is restored. And this is according to the natural order of things ; X38 JUILLY. there can be no visible society (and the Church is the most perfect of all visible societies) without a visible head. You present to the world the anoma- lous sight of a body without a head. Consider also that there is something marvellous and divine in the preservation and power of our spiritual head. Look at the succession of Popes in the same See, always glorious and majestic, for 1800 years ! Consider again the wonderful and superhuman effects, moral and religious and political, produced by a j)ower apparently so frail and feeble in all physical respects, as that of the Bishop of Rome. Even at this present time, when the old man of the Vatican, decrepit and care-worn as he is, speaks from his pontifical chair, the effect of his voice is felt in every part of our own sceptical and demoralized France ; it strikes fear even into the heart of the Emperor of all the Russias, and is echoed through the woods of America ! Contrast this condition of unity and obedience in which the children of the Church of Rome live with regard to each other and to their spiritual Father, with your own wretched, disorganized, and disordered condition. You have no spiritual authority to which you defer ; you were created by Henry VIII. and Queen Eliza- beth ; you are ruled by Sovereigns and Parlia- ments ; you have none of the spirituality of a Church ; you are separated from the great body of Christen- dom ; you maintain your ancient right and title to be Toto divisos orbe Britannos; and your destiny, I JUILLY. 139 fear, will correspond to your present state : you will, I predict, reap the natural harvest of the seed which you have sown. Your Sectaries and Dissenters are gradually becoming more and more powerful ; your State is asserting new claims in ecclesiastical matters ; you will have the same battle to fight concerning national education which we are fighting in France. The revolutionary spirit will fall upon your Bishops and Clergy ; it will strip them of their wealth, and will make them the victims of its power. To your other difficulties will be added that which will arise from Ireland, a country which feels keenly the op- pression which it has suffered from England in the interests which affect it most nearly — ^those of its Religion and of its Church.'' I have put down here the observations of the Abbe Bautain in a consecutive order, though they were made separately in the course of conversation, and broken by replies. Let me add one or two other remarks which fell from him. He said that he re- garded the Papal temporal power as good for those times in which it had been exercised, without com- mitting himself to an assertion that it would be good for the present : he considered the uncertainty of Scripture to be so great in matters of doctrine, that a visible infallible authority was absolutely necessary for its explanation : he instanced this in the inter- pretation given by the Church, in the Fourth Council of Lateran, of our Saviour's words, " Hoc est Corpus 140 JUILLY. Meurriy* by wliicli Transubstantiation became an Article of Faith : he asserted that the Holy Spirit directed and inspired the decrees of the Council of Trent I have before noticed the extraordinary misconcep- tions which exist amongst the most learned men of France concerning the history and constitution of the Church of England. I have never met with one who dates the existence of a Church in England from an earlier period than the mission of St. Augustine of Canterbury from Rome at the end of the sixth century ; they know, and care to know, nothing of the seven British Bishops whom Augustine found in England, and who assured him that they acknowledged the Bishop of Rome as a brother Bishop, but as nothing more, and that they owed allegiance to their own primate, the Bishop of Caerleon. They know nothing of the discrepancies of dis- cipline between the British and Roman Church, showing its non-Roman origin ; they willingly know nothing of the British Bishops who were present at the earliest councils of the Church, as at Aries and Sardica ; and with respect to the era of the Reforma- tion, they assert that a new Church was then founded for the first time by Henry VIII., Edward VI., and Queen Elizabeth, and by their Parliaments, and that whatever authority this Church possesses is due to their temporal acts and those of their successors. They know nothing, at least they appear to know JUILLY. 141 nothing, of the distinct and repeated protests of English Sovereigns, that in bearing the title of Supreme Grovernor over all Persons and in all Causes in the Church, thej do not pretend to exercise any spiritual authority or discharge any spiritual func- tion ; that they do not challenge to themselves — but expressly repudiate — any right to propound articles of faith, to ordain to spiritual offices, or to exercise any ministry of the "Word, or of the Sacraments, or of Discipline in foro conscientice ; and that the ex- ternal, distributive, regulating, and coactive authority which they do claim in Church matters, is that which our own princes and all Christian princes exercised before the encroachments of the Papacy, and which was exercised also with Divine approval by the sovereigns of Cod's chosen people. And with re- gard to the separation of England from Rome, they lay the onus of it entirely on England ; they forget the anti-scriptural corruptions of doctrine which Rome forces upon all, as necessary to salvation, and as indispensable terms of communion with her ; they forget the papal bulls by which Henry VIII. and Queen Elizabeth were excommunicated, and by which their subjects were released from their allegi- ance and ordered to rise up in rebellion against them ; and they are wilfully ignorant of the lan- guage of that fearful chapter of anathemas, the bull "In coena Domini," which is and has been for more than five hundred years the language of Rome to all />!^ 0^ "-'s^^^x ^ OF THF '^ A 142 JUILLY. Christian Churclies who do nothing more than maintain those privileges which belong by Divine in- heritance, Apostolic Order, and Evangelic Truth, to every Church of Christendom. M. Bautain listened very patiently to the state- ment of these and some other facts connected with the Anglican Church, and also to some observations, from Scripture and early Ecclesiastical History, upon the question of the primacy of St. Peter ; but he seemed to have more respect for modern Romanism than for ancient Catholicity. To my allegation of St. Cyprian's practice and language with respect to Pope Stephanus, as a proof of Cyprian's opinion on this matter, he replied somewhat naively, "(7e nest pas ce que St. Cyprien a fait de mieuxK" His frankness of language showed me the feeling with which the Church of England is regarded by Romish theologians ; and however much they may wish for advances in their direction from England, certain, I think, it is that they are wholly indisposed to make any approaches whatever towards us, and this, simply because in their minds we are not only heretics but are unworthy of the name of Christians. One of the last words addressed to me here by M. Bautain was an earnest wish that England might become Christian. It is true that his colleague, M. Goschler, added CatholiquCj as by way of substitution ; ' See Note to p. 142, at end. VERSAILLES. 143 but this was the language of courtesy, the other of unqualified sincerity. It is useless to disguise mat- ters ; some good may arise from a statement of the truth. It is much to be desired, that as the French, even the learned, read so little English, there were some work written in French which would give them clearer notions than they now possess of the history and constitution of the English Church. Sunday, August 25. — After a comfortable night's rest I took my leave of the college of Juilly at seven o'clock this morning ; the weather was now fine, and the park looked very beautiful, and the more so after the rain of yesterday, which had confined me almost entirely within the walls. Reached Paris for Morn- ing Service at the English Church, in the Rue d'Aguesseau, where I met Dr. Jarvis of New York in the vestry ; he read the prayers in the morning and preached in the afternoon. Monday, August 26. — Went by the chemin de fer, rive droite of the Seine, to Versailles ; had the plea- sure of falling in again with Dr. Jarvis, and travel- ling with him in the same carriage : he was shortly about to leave France to attend the Convention of the Clergy in America, which will derive additional interest from the theological questions that have re- cently arisen in the American Church. He seems full of hope with respect to the Church in that country. There was a fair at Versailles, and all the usual 144 VERSAILLES. attendants of dancers and charlatans with miraculous medicaments for all kinds of disorders ; one mounte- bank in an Asiatic dress, with a magnificent carriage and horses, and trumpeters seated on the roof of his carriage, attracted a great crowd to listen to the wondrous feats wrought by an aromatic salve (brought from Egypt by his father), on patients of every description. He operated on two labouring men taken out of the crowd, and, as far as appear- ances went, with immediate success on the first ; we left him manipulating the other. After a visit to some friends at Versailles, we re- turned by the same route. Had with us in our train carriage a Cure of a country village, who was very communicative, but did not give me a very favour- able impression of his professional sensibilities ; he spoke of the fearful accident which occurred not long since on the railroad of the rive gauche, when up- wards of a hundred people were absolutely burnt to ashes in consequence of the attachment, to the end of the train, of a more powerful engine than that at the head of it ; the doors of all the carriages being locked. He had seen the train and all its wretched accompaniments almost immediately after the cata- strophe, which, it will be remembered, occurred on a Sunday, a day when the grand water-works at the palace at Versailles played ; but he seemed to regard the event as little more than a natural consequence of want of mechanical skill, experience, and presence PARIS, 145 of mind, which it would be very easy to acquire in time. The religious and moral uses of such awful dispensations did not seem to occur to his mind, nor indeed to meet with any response when presented to it. Dined in the evening in the Champs-JElysees. Among our company we had an American lady and gentleman, very wealthy, and great travellers ; this gentleman mentioned to me a book lately published by Madden, in London, as containing a great deal of very valuable statistical information concerning France ^. I had heard before that American ladies have lately taken to smoking, but never had personal experience of the fact till this evening: while the American gentleman was smoking his cigar without compunction in our host's salle a manger, (much to our annoyance,) his wife and her young friend w^ere regaling the ladies in a similar manner on the ter- race of the drawing-room. A young lady said to them very frankly, that, after this exhibition, she should believe all that Mrs. Trollope had written con- cerning America. These two American ladies were young and good-loooking ; this novel accomplishment did not add much to their charms. Our English friends, who have resided here for some time, seem to have a very unfavourable opinion of French education, both for boys and girls. The ' The title is, " France and lier Governmental Administration," \0$. 6d. London, Madden. 146 PARIS. usual practice for French parents is to bring forward their children as much and as fast as possible, by associating them with grown-up people, and conform- ing them to their ways and habits. Thus you see children of five or six years old taking their meals with their parents, faring on the same food, at the same late hours, and listening to their conversation, — sometimes not very edifying — and stimulated to take a part in it, and to show how spirituels they are. Hence arises premature independence and insubordi- nation in children, and impatience of parental au- thority. I have heard it said that another conse- quence of this encouragement of display in children is a great disregard for truth ; cleverness and show of wit in their offspring being preferred by their parents to veracity. The legal degradation of marriage to a civil con- tract has led to its natural results : as a proof of this degradation, it may be mentioned, that it is penal in France for the priest to pronounce the nuptial bene- diction before the marriage has been celebrated by the civil authorities ! see for example the case of the cure of Freche, September, 1830, who was fined for so doing. Such is now the liberty of the French Church ! separated from the State in theory, it is subject to the worst kind of State-domination in 'practice, in this and in numerous other respects. To say, however, one word more about marriage : as the boys of French families are retained in thral- PARIS. 147 dom in the colleges till they take their first degree, * when they are suddenly thrown into a state of un- controlled licence, so the girls are kept, either at home or en pension, in a position of domestic or scholastic surveillance of a very strict and unconfiding kind, till the time comes for them to be married ; and marriage is to them what the bachelor's degree at the University is to their brothers ; it opens the door to unrestrained liberty, for which their previous training has generally as little fitted them, as the college education has qualified their brothers for the freedom of the life of a Parisian student either of medicine or of law. Thus, instead of acting upon them as a holy restraint, marriage is often their emancipation from all restraint : and no wonder, since it has lost all the sacredness of its character in the public eye ; and though the Church teaches that it is a sacrament, yet, since the administration of it, without the previous consent and agency of the State, is punished by the State as an offence against the law, its sacramental character is obliterated and forgotten. Tuesday, August 27. — Went early this morning to the Rue des Postes, hoping to find the P^re Ravig- nan, whose book, " On the Institution of the Jesuits, by a Jesuit,'' mentioned above, I have just read with great interest. The preparatory discipline and study, as he describes it, of the Jesuits — ^pursued for nine- teen years without intermission — is indeed wondcr- H 2 148 PARIS. ful, and, togetlier with the principle of implicit obe- dience, seems to be the great secret of their power. They boast that, while all other religious orders have become lax in course of time, and have required reforms to reinvigorate them, this has not been the case Avith the Jesuits. The P^re de Ravignan was not at home, and was preparing to leave Paris to-morrow. I walked into the Ecole de Droit, where an examination was going on viva voce; there were four students, in black gowns, and long bands, and two professors also in academical dress, with law-books on a table before them. The questions proposed to the examinees were on the rights of fathers, of husbands, &c., as property of children, wives, &c. The examination - room was small and ill-kept, but the academic costume gave the proceeding a certain degree of dignity, which could not be said of three other ex- aminations which I attended on this and the next day. The first of these was an examination at the Sor- bonne, or chef lieu of the University, for the honour of agregation, as it is called (this word is usually spelt in French with one g, I know not why), and the young men who are examined are candidates for the distinction as well as emolument of becoming agreges of the University. If, in our English Univer- sities, we had fellowships, not in private colleges, but in the University, we should have something cforre- PARIS. 149 spondent to these places of agreges ; and if we had annual examinations in the University for these places, we should have something like this concours d'agregation of which I am speaking. In the present year there are forty-one vacancies, and 285 candi- dates, of which nineteen are for philosophy, thirty- eight mathematics, twenty-four physics, twenty-five history, fifty-two literature, 127 grammar. Of these 285 candidates for agregation, twenty-seven belong to the ecole normale, 171 are tutors or professors in the Parisian colleges, others are maitres d'etudes, or surveillans, in these establishments. The examinations for agregation which I attended —being the only ones which are going on this week — were in philosophy and mathematics. The former I visited twice. The first time, I found two youths about twenty-one years of age 3tanding opposite to one another, one on one side of a table, and one on the other ; these were two of the candidates. There were many spectators present, sitting on benches rising one above another ; the candidates were be- tween the audience and the examiners, who were seated behind the table on a platform somewhat raised above the floor. The principal examiner was the celebrated M. Cousin, who occupied the centre ; on his right and left sat four other examiners, Messrs. Gamier, Simon, Franck, Jacques : neither examiners nor candidates wore any academic dress. The question proposed for examination was a h3 150 PARIS. comparison of the Platonic and Aristotelian doctrine concerning ideas. One of the two competitors pleaded the cause of Plato, the other that of Aristotle. The discussion (in French) was sustained on both sides with a good deal of dexterity and fluency of language. The examiners did not interfere for the sake of moderating or guiding the disputation. The following day I attended the same Philosophy School, as we should call it. There were the same examiners as before, but only one candidate at the table. M. Cousin opened the proceedings by an- nouncing to the candidate qu'il avait la parole, as the expression is, " to give a lecture on the nature and uses of logic \' adding, that he might " take two or three minutes to consider the subject — and then begin.'' So accordingly the youth did — he was about twenty years of age — and after a very short pause he launched forth into a soliloquy, more than three-quarters of an hour long, with scarcely any pause or intermission of any kind ; but it was con- cerning any thing else rather than about logic : he gave us an exordium about metaphysics, and their uses, and the true principles of philosophizing ; and then a little episode to prove that men might arrive at something like truth in their reasonings, although it could not be denied that our senses were very liable to deceive us ; and then came a refutation of the system of Kant. The examiners did not exercise any control over PARIS. 151 his argument, or remind him that they had proposed a certain subject, and that he was discussing a dif- ferent one ; however, thej treated his lecture with not much more respect than he did their subject ; for M. Cousin, after having occupied himself with cor- recting a proof-sheet, left the room ; another ex- aminer was writing letters ; so that the poor youth was left to say out his say unregarded, like a clock striking in an empty church. The mathematical examination presented a livelier scene. It was held in an upstairs room in the same buiiding, the Sorbonne ; the philosophical being on the ground-floor. The mathematical examiners were sitting at a long table, their faces turned to the spectators, with the exception of one examiner, who took the most active part in the examination. He sat with his back to us. At one end of the table was a large black board, and the examinee standing at it with chalk in his hand, working out questions in the integral calculus, viva voce, and almost at every step interrupted by interrogatories, accompanied with lively gesticulation, from the last mentioned ex- aminer, to. which he replied in a very vivacious manner. There was nothing like dignity on the part of the examiner, nor respect on that of the examinee. The examination was rather like a verbal altercation between two equals, than between teacher and scholar ; indeed the executive of the University does not seem H 4 152 PARIS. to attempt to inspire the feeling of reverence in the minds of those subject to its jurisdiction. I do not think that I have mentioned that the annual salary of an agrege is 400 francs, and that from their bod}' professors are chosen bj the Minis- ter of Instruction to carry on the education of the country. Went to-day to the Frferes Gaume, the publishers, in Rue Cassette. Messrs. Gaume have deserved well of all Christendom by their recent publications of St. Augustine and St. Chrysostom, St. Basil and St. Bernard ; and the more so because the outlay neces- sary for these works was very great, and the prospect of reimbursement uncertain. I was very sorry to hear from M. Gaume, that the result of these under- takings had not been such as to encourage them to proceed further ; they had, he told me, originally in- tended to publish St. Jerome, but had been obliged to abandon the project. It was very gratifying to hear from his mouth, for the theological and literary honour of England, that the principal market for these Patristic works had been in that country. This fact ought to have some weight, and probably will have, in favour of England, in this and other Roman Catholic countries, where the Church of England is commonly regarded as fearing, or contemning, the authority of Christian antiquity. I asked M. Gaume for a book lately published by PARIS. 153 his brother, the Abbe Gaume, Histoire de la Societe Domestique, to which is prefixed a long and interest- ing discourse concerning the signs of the times, especially as seen in France, which, in his opinion, indicate the manifestation of the Antichristian sway, and the presence of the Latter Days. In this work the Abbe has collected the principal passages bearing upon this subject, from Holy Scripture and the works of the Fathers, as far as they relate to chronological data, and moral and religious phenomena, with the exception, however, of those particular places of Scripture which appear to many biblical scholars to refer to corruptions and usurpations of a power ex- isting in the Church herself, and appertaining to a spiritual form of Antichristianism, which, no less than a secular one, that of infidelity and impiety, will, in their opinion, be permitted by Almighty God to try the faith and patience of the Church in the last ages of the world. The Abba's exhibition of the Antichristian pheno- mena of France, now fearfully apparent and distinct, is very interesting and awful. lie places the na- tional renunciation of Christianity in France among the works of the Antichristian principle, and supplies abundant reason, by an exhibition in detail of its practical consequences, for serious reflection and ap- prehension to all who are so rash and shortsighted as to imagine that religion will gain in efficiency, and the Church in liberty, by the complete separation of h5 151 PARIS. the spiritual from the secular power of a nation. He shows that the result of this separation in France has been the disorganization of the State, and so far from being the emancipation of the Church, has been, in fact, its subjection to the most abject and galling bondage ; and this too, it must be observed, in the case of a church which has a very powerful extrinsic support in its favour, that of the Roman See, to which the State of France is compelled by circum- stances to pay a political reverence. Here again, while on this important subject of the present relations of Church and State in France, it is worthy of remark that the Charte of 1830, the consummation of the last Revolution, and founded on principles purely secular and irreligious, has proved, in its working, the most favourable act to the Papacy that has ever been done in France ! The sixth article of this Charte declares that the *' Ministers of the Roman Catholic Religion, professed by the majority of the French nation, and also those of other Christian denominations, shall receive salaries from the national exchequer." France then ceased to have a Religious Establish- ment The Roman Catholic priesthood was detached from the Monarchy and the State. Their State salary is no bond of union between them and the civil power, because a similar State salary is given to ministers of other denominations of Christians, by the article of the Charte just cited ; and not a year PARIS. 155 elapsed after tlie ratification of the Charte, before this salary was extended even to the Jewish Rabbis : (Ministres du culte Israelite,) who, by the law of February 8, 1831, began to receive an annual salary from the national treasury [du tresor public), dating from the 1st January, 1831. Thus, then, all religions (I speak of the theory, for Jews being endowed, there is no ground for objection to the endowment of any religion) are endowed by the State in France. But the practical result of this universal endowment is (as might have been antici- pated), that by endowing all religions, the State vir- tually endows ^lOTie. By supporting all alike, it sup- ports none ; and it receives no support from any : it is indifferent to all Creeds, and all Creeds in return are indifferent to it. Indeed, they are more than indifferent to it ; for, being Creeds, and therefore having certain positive principles of religion, they look with religious antipathy on that very power which pays them, because, while it pays them, it shows that it has no religious regard for any one of them, by paying all other religions alike. This feeling of religious hostility to the State has from various causes been brought out more power- fully in the Roman Catholic clergy than in any other religious body. Their position was changed by the Charte of 1830. Under the Government of the Re- storation, they were the Ministers of la Religion de 'Mat, according to the language of the Charte of H 6 156 PARIS. 1814 ; and even under the Empire their condition was very different from what it is now. The Emperor was the State. He was a Roman Catholic : and a special provision was made in the Concordat of 1801 (art. 17), that, "in the event of the Head of the Nation not being a Catholic, then a n^w Convention should be made, putting the regulations for nomi- nation to Bishoprics, &;c. on a different footing/' But now, since 1830, the Monarch, as such, is of no reli- gion ; and, besides this, his responsibility is resolved into that of his Ministers, who, as such, are of no religion also ; and thus Religion is severed from the State. It therefore looks on the State as an alien and — I fear we must add — as an apostate ; and espe- cially that peculiar form of religion, — Roman Catho- licism — which had been hitherto allied with the State, now feels no sympathy with it, either on religious or on personal grounds, — but is opposed to it on both. It must be remembered also, that in addition to this repulsion from the national Monarchical centre, the religion of Roman Catholicism is in all times acted on by a strong attractive force to a foreign and anti-monarchical one. The Church of France had floated for many centuries in a sort of intermediate moorage, like a sacred Delos bound by chains between the Myconos of the Monarchy on the one side, and the Gyaros of the Papacy on the other. But the Charte came in in 1830, and, in an evil hour, it cut PARIS. 157 the monarchical cable, and the Delos of the Church was seen immediately looming off to the Romish Gyaros ; and the Pontifical fisherman of that island lost no time in seizing hold of both the cables, and has now tied the Gallican Delos to himself, " Immotamque coli dedit, et contemnere ventos ^." The Crown has suffered irreparable injury from this annihilation of the Church as an Establishment The Church being left to itself, has become extra-national, and indeed anti-national ; it declares in a bold and somewhat menacing tone, that the Crown having now become unchristian, has no pretence whatever to meddle in the affairs of the Church. The King of France, it says, was formerly Rex Christianissimus ; as such he had ecclesiastical jurisdiction : but now he has renounced that title ; and his Regale, therefore, is at an end^ The Church of France, it may also be observed, has been changed from Catholic into Papal, as well as from Gallican into Ultramontane ; that is to say, it has undergone alteration both in its religious and political character. The religious Orders, especially the Jesuits, who (it is well known) are bound by a special oath of obedience to the Papacy, in addition to the three other vows common to other orders, are 8 Virg. ^n. III. 77- » See below, p. 166, 167. 158 PARIS. operating a silent and gradual change on the spiritual character of the priesthood, and of the people, — both by means of their own society, and by other affiliated fraternities and sodalities, — not openly Jesuitical in name and profession. The works of Pbres Ravignan and Cahour have tended to familiarize the popular mind, and even to enamour it, with the Jesuitical discipline ; the preaching of the former has fascinated the ardent devotees among the women and the young men of France — the religious ^^ Retreats" (somewhat of the same character as the American Revivals) for which the Jesuits are famous, have roused and fed the spirit of pious enthusiasm — miracles and visions, trances and ecstasies, cures and conversions, have come in to fan the fire into a fanatical flame of re- ligious frenzy ; and the character of the secular clergy, the priesthood, and even the episcopate, finds itself influenced by a secret and mysterious power which has beguiled it of its religious sobriety, almost with- out its knowledge, and perhaps against its will. It must also be observed, that the religion of the Regulars — that which I call the Papal religion, as distinguished from the Roman Catholic — has gained much from the character and proceedings of its opponents. Messrs. Quinet, Michelet, &c., are men of great ability ; but unhappily they are associated in the public mind with a sceptical and Antichristian system of teaching ; and hence it is that when they attack the Jesuits, they are believed to impugn PARIS. 159 religion : and thus, in the popular notion, the cause of the Jesuits has become identified with that of Christianity ; and when charges brought by them against the Jesuits are shown to be exaggerated or unfounded (as they have been in many instances), their own arguments recoil upon themselves, and the cause of their adversaries gains strength from their attacks. The misfortune is — and an unspeakable calamity it is — that the French Monarchy has nothing to set against the Papacy (acting in the Church and by the Jesuits) but what is termed Philosophy, and which is Atheism. Louis Philippe has no force to bring into the field against the Pope, but the Professors of the College de France and of the Soi'honne : and he cannot con- tend with any prospect of success against such a power, — which has now the episcopate and the se- cular and regular clergy of France as its allies, — with such weapons as these. He may indeed keep it at bay : he may control it ; but, in the meantime, in the persons of his own auxiliaries, he is encou- raging and developing other principles no less dan- gerous to the Monarchy than those of the Papacy — the principles, I mean, of infidelity, anarchy, and demoralization. The Crown has been jealous of the Church, and has kept the doors of the colleges of the State closed against her ; but it now finds that in so doing it has excluded Christianity ; and that it has to deal at 160 PARIS. present with a generation which has been educated without any sense of religious obligation, or of moral and civil duty, and which has no more regard for the Throne, or for the Sovereign upon it, than it has for Christianity and the Church. What would not Louis Philippe give for a National Church, founded on the solid basis of evangelical truth and apostolic discipline, devoted to the Mo- narchy, and untrammelled by Rome ? And why should he not endeavour to restore to France the Church of his forefathers ? Why should he not attempt to re - vive the Church of St. Hilary and St. Irenseus ? If he could eifect this, he would have nothing to fear from the Jesuits ; he would have his eighty Bishops de- voted to his throne ; and he would have no need of the aid of the Antichristian philosophy of the scep- tical Professor of the College of France, to encounter the Antichristian policy of the domineering Pontiff of the Church of Rome \ But to return, after this long digression, to M. Graume. Among other marks of Antichristianism in France, none perhaps are publicly more apparent than those which are presented by a view of national education. M. G-aume cites particularly those demonstrations which have recently taken place in one of the first, if not the very first, academical institutions of the country, the College de France at Paris. There, Pro- * See note to p. 160, at the end of the volume. PARIS. 161 fessors appointed and salaried by the State liave had the blasphemous temerity to announce publicly ex cathedra to their hearers, that the Christian dispensa- tion is but one link in the chain of Divine revelations to man ! that it has now served its purpose, and is soon to be superseded by a new publication of the Divine will, of which every man may be the recipient by his own independent a(^t ! Other Professors of the College de France have as publicly declared to their young scholars, that they have seen with their own eyes a new prophet, whom God has sent into the world to regenerate it ! And these Professors have appealed to their hearers whether they, too, have not seen this prophet ; and ab)Ove sixty of them at a time have replied, in a pub- lic lecture-room, " Oui, nous le jurons, Yes, we swear that we have seen him !" and this dreadful blas- phemy has been allowed by the Minister of Instruc- tion and his Council to be broached by national teachers, in the great college of the capital, without any interference or remonstrance ! Other public predications of false prophets are re- ferred to by the Abbe Gaume ; and my friend M. Bonnetty has put into my hands a number of his "Annales de Philosophic Chretienne,'' published in April of this year, 1844, in which there is a full and circumstantial detail of their proceedings ^ 2 I annex the following extracts from the last-named publication on the topic referred to in the text, as a warning to England what 162 PARIS. In visiting the publishers and booksellers of Paris, I have been struck with the absence of all enterprise results may be expected from literary and scientific instruction not founded on a religious basis. " M. Adam Mickiewicz (a Professor of the College de France). " M. Mickiewicz est un de ces Polonais qui, a la suite des persecu- tions de I'empereur de Russie, sont venus en France, doublement chars aux Catholiques comma persecute's et comme leurs freres en croyance. .... Or, voici ce que ce meme M. Mickiewicz est venu annoncer dans la seance du 19 Mars dernier, 1844 : — " La Doctrine nouvelle et la Verba nouveau. " La verba partiel est pour chacun le moment ou 11 trouva la solu- tion d'un probleme difficile, ou il trace un tableau projete. Pour ex- ample : verhe d* Archimedes verhe de Newton. Mais voila que I'homme lui-meme est ce verbe, pourvu cependant que cet homme soit complet. (Exemples : Alexandre-le-Grand, Julas-Cdsar, Napoleon.) Lorsque Napoleon, apres una victoire, s'est eerie : ' Je suls I'homme de la France,^ Napoleon a senti qu'il etait le terbe de la France. Les hom- mes qui realisent meme ce verbe partiel sont tres-rares, mais ils seront recompenses. Le gene'ral en chef est le verbe de I'armee. " On trompe slnguUerement le monde quand on dit que Jems-Christ a tout fait. — Nan. — II faut que chacun de nous devlenne apres 2000, apr^s 3000 ans, un autre Jesus-Christ, Vegal de Jesus-Christ. " J'ai prie Dieu qu'il me donnat quelque chaleur et quelqua force. J'ai accompli ma mission en vous annon^ant le verhe incarne, nouvelle- ment envoye parmi nous, et Vhonneur d'a/coir ete trouve digne de Van- noncerfera lajoie de totite ma vie et de toutes mes vies. " Puis d'un cri vehement il a continue : ' J'ose sommer caux d'entre les Polonais et ceux d'entre les Fran9ais qui ont approche de ce verhe de declarer s'ils I'ont vu, oui ou non V Un bruit tumultueux de pres d'une soixantaina de voix a repondu par un oui prolonge et repete. Tons ces personnes se sont rapidemant levies et ont etendu le bras. Una seconde sommation a ete suivia d'un nouveau bruit, et de la r^ponse : ' Nous le jurons.' " Une dame etrangere a la secte, effrayee de cetta scene, tomba dans une crispation nerveuse. Des cris mele's de sanglots se firent entendre parmi les femmes adeptes, dont une astrastee quelque temps PARIS. 163 with regard to foreign correspondence and agency. First of all, the publishers have establishments, not les mains jointes, les bras deves au dessus de sa tete et tendus vers le professeur. Le bruit general couvrait la voix de M. Mickiewicz. Une autre femme a attendu que le professeur fut descendu de sa chaire, et alors elle s'est jetde a ses pieds et a volou les embrasser. " Voilji comment M. Mickiewicz a annonce, ou plutot inaugure un Messie nouveau ; ce Messie est un Polonais qui porte le nom de Toicianski ; on sera sans doute curieux de connaitre les paroles par lesquelles il s'est annonc6 au monde. Nous avous pu nous procurer un exemplaire du fameux discours qu'il pronon9a dans un repas ou banquet, que M. Mickiewicz appelle la Cene, sslus doute pour la com- parer k la cene du sauveur Jesus *"." " M. TOWIANSKI, " Ce nouveau Messie est venu, il y a trois ans, du fond de la Lithuanie, apporter a ses fr6res polonais et a la France le bienfait des revelations dont il a ete favoris6 dans un p^riode de 17 jours, du 24 D^cembre au 10 Janvier, nous ne savons de quelle annee. Assez longtemps il a produit sa doctrine dans des reunions particulieres et devant un petit norabres d'adeptes ; il a form6 ainsi une association a laquelle il agrege les hommes et les femmes qui croient en lui. On dit que le nombre en est assez considerable. Apres avoir ainsi prepare son ceuvre dans le secret, il a cru que le moment etait venu de la produire au grand jour, et ce serait d'apres ses ordres que M. Mickiewicz aurait fait la scene d'apotheose que nous avons vue. C'est dans un repas au milieu duquel fut re^u un adepte (peut-etre M. Mickiewicz lui-meme), que fut prononcd le discours suivant : "Discours d'ouverture de la solennite du 17 Janvier, celebree, interieurement et exterieurement, pour la plus grande gloire DU Seigneur, et les plus ferventes actions de grace pour l'aDMISSION du FrERE DANS LE GiRON DU SAINTE MINISTERE; CELEBREE EN UNE ASSEMBLEE PETITE ET PAISIBLE ENCORE, COMME IL CONVIENT A CE PREMIER PAS DE l'cEUVRE QUI s'aCCOMPLIT DANS LE MONDE EXTERIEUR, d'uNE CEUVRE QUI JUSQu'a PRESENT ETAIT TOUT ENTIERE DANS LE MONDE DES ESPRITS. [" Aunonce ' * * Banquet du 17 Janvier, 1841, k Paris, chez B^chet, 4, Rue de Sorbonne. 164 PARIS. on a large scale, and totally independent of each other, so that you cannot obtain what is published by one at the depository of another ; and they neither trouble themselves with the importation of foreign literature, nor, except in a very limited manner, with " Annonce de I'oeuvre nouvelle. — Theorie des actions humaines. — L'homme est une gaine par laquelle les esprits agissent. — Esprits supdrieurs et esprits inferieurs, formes en eolonnes et operant le bien et le mal en ce monde. — La lumiere du Christ est eteinte ; neeessite d'un 7^ envoye. " Au nom du Pere, et du Fils, et du Saint-Esprit. Ainsi soit-il. " Tel est le Messie que M. Mickiewicz a inaugurd le 19 Mars au College de France. " Tel est M. Mickiewicz, tel est M. Towianski !" " M. Edgar Quinet (Professor of the College de France). "Mais ce ne sont pas seulement quelques adeptes isoles qui ont rdpondu a leur appel et ont communie avec eux, selon leur expression. Un autre Professeur du College de France, deja connu par divers con- tingens qu'il a apportds a I'oeuvre de la revelation nouvelle, s'ecriait en pleine seance, k la fin du niois dernier : 'Je dois constater, saluer comme un fait important, ce qui se passe a quelques pas d'ici, dans I'enceinte du College de la Fi-ance. Au nom de Slaves, le premier poete des Slaves, notre cher, notre heroique Mickiewicz, combat de sainte parole pour une cause qui bien souvent se confond avec la notre. Qui jamais a entendu une parole plus sincere, plus religieuse, plus Chretienne, plus extraordinaire que celle de cet exile, au milieu d'un reste de son peuple, comme le prophete, sous les saules ? Ah ! si I'ame des martyrs et des saints de la Pologne n'est pas avec lui, je ne sais pas ovi elle est. Qui jamais, surtout, a parld de notre pays, de ia France, avec des entrailles de fils, si ce n'est pas cet enfant de la Pologne ? Graces lui soient rendues ! Ces hommes, messieurs, c'est freres d'armes, ont toujours et^ a I'avant-garde de nos armees : il est juste qu'ils veuillent etre encore, dans le mouvement de la France, a I'avant-gapde de I'avenir.' " Such is the language held by Professors in their public lecture- rooms in the College of France. See further details of these raelan- PARIS. 165 any attempt to introduce their own publications into foreign markets. M. Gondon attributes this to the fact of the author and not the publisher being usually at the expense of the printing, &c., of his work, so that it is of comparatively minor importance to the publisher whether the work has a rapid sale or not'. Next, there does not exist at Paris the class of large booksellers who are found in London ready to supply you, either immediately or at a short notice, with books from every quarter of the world. I was confirmed in these impressions by a gentleman on whom I called to-day (Tuesday 27th), connected with one of the leading religious periodicals of Paris, Le Gorrespondant, which appears twice a month, and has received public encouragement from the Arch- bishop of Paris, and numbers among its contributors Count Montalembert, M. Lenormant, and other dis- tinguished literati. He said that, whenever he asked for an English book of modem date on a grave subject in a bookseller's shop here, the bookseller would gaze at him with a look of wonder and in- credulity. Calling on a lay literary friend to-day, much at- tached to the Church of Rome, I heard from him a choly proceedings in a work entitled, ** Les Nouveaux Montanistes au College de France, Paris, 1844." ' Ces reflexions, qui sont tres-justes, s'appliquent surtout aux editeurs des ouvrages Ca^^oZt^'M^s ; car les libraires qui vendent des Romans ou des livres anti-chretiens d^ploient une tres-grande activite' dans la propagation de leurs ouvrages. 166 PARIS. repetition of the arguments already detailed in this journal in favour of the spiritual supremacy of the Bishop of Rome, and of the advantage derived by the Church from his authoritative interference in controverted questions of doctrine. He justified the exercise of this authority by citing words which he attributed to St. Jerome, "Roma locuta est; causa finita est'' — but I requested him to put in the oppo- site scale the well-known affirmation of the same author, " Ubicunque est Upiscopus, sive Romce sive Eugubii, ejusdem meriti est, ejusdem sacerdotii" &c. He repeated also the allegations which are usually made by Romanists against the Church of England, on the ground of the Sovereign being the head of the Church, and all power and jurisdiction in the Church being, as they state the case, derived from the Crown. A book published this year, now in its third edi- tion, and which finds its way into the hands of almost all the clergy in France, entitled Le Guide des Cures, by the Vicar-General of the Bishop of Nancy, styles Queen Victoria Unefemme a lafois Reine et Papesse. The passage is important, not only as showing the writer's views of the English Church, but also of his own, (it will be found vol. i. p. 453,) and, therefore, I will transcribe it : — "Aujourd'hui (he says) que le Gatholicisme a cesse d'etre la Religion de I'Etat (en France), et qu'il est mis au memo niveau que le juddisme ; aujourd'hui que le Roi n'est pas plus pro- PARIS. 167 tecteur de rE^lise que des sectes de Luther et de Calvin, le pouvoir civil n'a plus mSme Fapparence d'un pretexte pour se m^ler des actes qui rentrent dans les attributions religieuses du Clerge. D^s qu'il a pro- voque et voulu la separation de VEglise avec VEtat, c'est a lui de se renfermer dans le cercle de ses droits civils, et a laisser VEglise se mouvoir dans sa propre sphere avec la meme liberie. ... Ce n'est qu'a Peters - bourg et a Londres qu'un autocrate qui est Roi-pon- tife et qu'une femme a la fois Reine et Papesse peu- vent s'eriger, en regulateurs du culte et en juges du Clerg^, des sectes grecque et protestantes. Mais dans FEglise Catholique il n y a que les Eveques, les Me- tropolitains, et le Pape pour proceder a I'examen des mati^res spirituelles et au jugement des membres du Clerge, sous le rapport canonique Le recours a TEveque, au Metropolitain, au Concile, et au Pape, est done le seul raisonnable, le seul canonique." Thus, in fact, as one of the consequences of the Charte, — all the French Clergy, being justiciables en dernier ressort by the Pope, are now liable at any moment to be called out of their own country on a canonical sum- mons to Rome! Wliat would St. Cyprian and St. Augustine have said to this ? But to return to my literary lay theological friend. Here was a very excellent and intelligent person, one of the directors of the public mind, making the asser- tion above mentioned, either in ignorance or defiance of the Articles of the Church of England ; and he 168 PARIS seemed, when I referred him to the XXXVIIth article *, and to the declaration therein specified, to be quite surprised that any thing could be said in favour of the royal supremacy in ecclesiastical causes? as exercised in England. The reading of newspapers and magazines, which is the staple of French modern literature, seems to have filled the mind of those who give the tone to public opinion, with very crude notions on these matters — which they see so often repeated, and re- peat so often themselves, that they at last consider them as fixed principles and irrefragable truths. Another position of the same kind was stated by my host, viz. : that appeals to Rome had been habitual in England from the time of St. Augustine to the Reformation. When I referred him first to the lan- ^ "XXXVII. Of the Civil Magistrates. " The Queen's Majesty hath the chief power in this realm of England, and other her Dominions, under whom the chief Govern- ment of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign jurisdiction. " Where we attribute to the Queen's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended ; we give not to our Princes the ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify ; but that only prerogative, which we see to have been given always to all godly Princes in holy Scripture by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Tempoi'al, and restrain with the civil sword the stubborn and evil-doers." PARIS. 169 guage of the papal legate, who, speaking upwards of a hundred years after St. Augustine's arrival, said, " A tempore heati Augustini nemo legatus a Roma venit in Britanniam nisi nos ;' next to the case of Wilfrid, Archbishop of York, who was put into prison by King Aldfrid (called piissimus Rex by contempo- rary historians, about a.d. 680), and to Anselm, also imprisoned by William Rufus, because they appealed to Rome, he replied that these were only exceptions, and that the general practice (of which, however, he afforded no evidence) was the reverse of these pro- ceedings. I w^as not surprised that he dated the foundation of the Church in Britain from the mission of St. Augustine ; this, as has been before said, is the invariable language of Romish controversialists in France. As to the power of the crown and the par- liament in matters of doctrine, he seemed surprised to hear of the Act of the first year of Queen Eliza- l^eth, which declares that nothing shall be adjudged to be heresy w^hich has not been so adjudged by the Church in the first four general councils, or shall be so pronounced out of Scripture by a general council, or termed heresy by the parliament, with the assent of the clergy in convocation. With respect to the alleged unity in the Romish Church, as contrasted by them with the condition of the Anglican communion, I adverted to the demon- strations of division and discontent, and to the urgent I 1 70 PARIS. demands for Reformation ', which are now made in various parts of Austria, Bavaria, and Silesia, by the Roman Catholic Clergy, which have been lately brought before the eyes of the English public in the Quarterly Review, and have also gained much no- toriety in France from two long notices of the sub- ject in the Constitutionnel, which shows that the papal influence is, on the whole, much greater at pre- sent among the clergy of France than of Germany. Wednesday, August 28. — Concluded my labours at the Royal Library very d propos : for the library closes next Saturday, and remains shut during the whole of September. Went afterwards to call on M. Hase, Rue Colbert, close to the library, to thank him for all the civilities and assistance which I had received in his department there. I found him at home and very courteous : he seems to have very extensive knowledge of the history of MSS. as well as to be very expert in the science of Palaeography ; in- deed this is the subject of his lectures. He is a most obliging person, and enjoys a very high reputa- tion not only for learning, but for the readiness with which he communicates the information he possesses. He said that he had great hopes that the normal school would do much for the cause of learning in France. The shelves of his study were stored with a 5 Will this German Reform decline to Rationalism, or ascend to Catholicity ? May not something be done by the members of the Church of England to give a right direction to its tendencies I PARIS. 171 very good collection of classical books in handsome bindings. This afternoon, calling on a person of rank and great intelligence, long resident at Paris, and inti- mately acquainted with all that is going on in the literary, scientific, and aristocratic world here, I heard some extraordinary particulars with respect to animal magnetism, as practised in Paris. Some of these had come under my friend's own personal ob- servation. The description she gave of the Somnam- hules, who are thrown into a trance or ecstase by magnetic influence, and are then .endued, as is asserted, with supernatural powers of perception (clairvoyance), was very singular. One of these, she said, had told her the contents of a folded paper which she held in her hands, and had declared to her what had passed through her mind with respect to it. She described a process by which, it was asserted, that supernatural communications were made to per- sons who applied for information. A seven-branched candlestick (the parody is obvious), charged with mag-netic influence by being held simultaneously by seven somnambules, was communicated to the in- quirer by means of a ramification from it introduced through a wall into the adjoining apartment where the inquirer was. We heard several apparently well- attested statements of extraordinary communications by this and other similar means. The operation, real i2 172 PARIS. or believed, of magical power, whicK seems to have many votaries in this place, is a very fit accompani- ment of those other delusive pretences to super- natural revelations which have been before noticed in these pages, (pp. 98, 160 — 164.) After such statements it would appear rash to assert that correspondence with the " powers of the air," and " with the Prince of them," is impossible ; and the success, in a temporal sense, of such corre- spondence seems to be a fit penalty for tampering with spiritual deceits, the apparent verification of error being the punishment for choosing error instead of tinith ; " 'Tis strange, — And oftentimes to win us to our harm, The instruments of Darkness tell us truths. Win us with honest trifles, to betray us In deepest consequence." — Shakespeare, Macbeth, act i. sc. 3. The scriptural laws against witchcraft are a recog- nition of its existence and of its force ; and how could it have been placed by St. Paul among the " works of the flesh," if it had no being ? There seems to be more analogy between the spi- ritual Antichristianism which deludes men by lying- wonders, such as the robe of Argenteuil above-men- tioned, and the animal magnetism of the secular and sceptical saloons of Paris, than at first sight strikes the mind ; and it is hardly possible to deny that the same Evil Spirit works by these, who dictates the PARIS. i 73 language of the infidel professor in his class-room at the College of France. Indeed the development of Antichristianism in various and contrary forms, which at present strike the eye so forcibly at Paris, cannot but fill the mind with the most awful apprehensions with regard to the explosions, which, in all human probability, will take place in this country in a very brief period of time, and will not only shake the social and political fabric of France to its foundations, but will convulse the institutions of neighbouring countries. Ere long the world, it would seem, will be a witness of a fierce struggle between papal and infidel principles. The civil powers of the earth will probably combine against the popedom : but with what allies ? and with what results ? — These are grave questions. While upon this matter, we may notice another national academic act of scepticism, or partizanship of it, which has just been exhibiting itself at Paris. The annual meeting of the great philosophical and literary body of this country, the A cademie Frangaise, lias just taken place. The constitution of this society is well known ; it contains all the so-called wisdom, science, learning, and talent of the country. The grand anniversary, which was held this week, was, this year, made more remarkable by the part played in it by the Minister of Instruction, M. Ville- main, who announced the decision of the annual prize for the best French essay on a proposed subject. i3 174 PARIS. He awarded the prize, and commented in an elaborate speech on the subject for competition, and on the productions of the various competitors. The theme proposed by the Academy to the literati of France for the encouragement of their labours, and the ex- ercise of their talents, was an eulogy of Voltaire ! This was the topic treated in the essay which re- ceived the honours of the assembled wisdom and learning of France, and was lauded by the voice of the Minister of Public Instruction ! After M. Ville- main's speech in honour of Voltaire, M. Scribe (the famous author of a hundred vaudevilles), member of the Academy, distributed the annual prizes to the amount of nearly twenty, adjudged to the acts of " public virtue/' which had been performed in France within the year. Friday, August 30. — Paid a second visit to the Abbe Migne's Imprimerie. I have never seen any of his publications at any bookseller's shop in Paris, and I suppose their cheapness will prove an obstacle rather than an advantage to their circulation through the hands of the trade. He has no correspondent in England, and has not even a catalogue or advertise- ment of his publications. This is another specimen of the lack of enterprise in the publishing world here ; it is well known that booksellers' catalogues are almost a nonentity in Paris ; some of the pub- lishers do circulate catalogues of their own books, and they have a good way of printing short abstracts PARIS. 175 on separate sheets of paper, of their leading publica- tions, which give to the distant applicant and dealer a very good notion of the object and contents of the work. Went to the Barri^re of Charenton, near which, in the Rue des trois sabres, is a recently established (viz. in 1842) Institution for Diaconesses des Eglises Evangeliques de France, as they term themselves, or Soeurs de Gharite Protestantes. We were very kindly received by Mad. Malvesin, the So3ur Superieure, who is a very pleasing and affable person, and very simple in her manners and address. The costume of these sisters is certainly a great improvement on that of their namesakes, the elder Soeurs de Gharite, without being very different from it. This Institu- tion differs in principle from the Society of the Romish Communion in the following respects. First, there are no vows, but only simple engagements for not more than two years, which may be dissolved for good reasons with the permission of the governing body. Point de seclusion is another circumstance in which these sisters state that they differ from the Romish sisterhood. It is certain that the conductors of this establish- ment desire to make it a religious one ; the walls are inscribed with numerous Scripture texts ; there are Bibles in all the rooms of the sisters ; and there is a chapel in the building where they assemble for i4 176 PARIS. prayer, singing psalms, reading and exposition of Scripture, morning and evening daily. But here comes out an unhappy want oi principle, a defect which is at the root of the system. The Institution is under the control jointly of the two different Protestant communions recognized and paid by the State in France, viz. the Reformed or Calvin- istic, and the Lutheran or Confession of Augsburg ; hence it has, and can have, no common Catechism, and no basis of unity ; it must differ in several dis- tinctive points — of sacraments, discipline, and doc- trine. So the chapel has a pulpit; but it has no altar. The daily expositions of Holy Scripture in the chapel are given by the Soeur Superieure, or by one of the other Soeurs deputed by her for the occa- sion, and are delivered extempore. The Society claims, in the official prospectus of its constitution, to have no other basis than the Gospel (de ne pas avoir pour base que VEvangile) ; but it is difficult to see how the members of the sisterhood can con- sistently with this assertion take upon themselves the title of Deaconesses, without any due mission ; and how can they reconcile their profession of a Scriptural foundation with their daily practice of expounding Scripture, when they meet in the Book which they expound with the prohibition which suffers them " not to teach V It is not wonderful that the principles of any PARIS. 177 Protestant communion, such as the Church of Eng- land, however Scriptural and Catholic, should not be allowed by Romanists in France to be either Scrip- tural or Catholic, when the two forms of Protes- tantism, with which they are most conversant, (I mean, the modern Calvinistic and Lutheran, the re- ligious services of both which communions are con- ducted in the vernacular language of the country, and they are the only forms of Protestantism publicly known and recognized by the State,) diifering as they do in fundamental principles and practice from each other, are still seen combining together to form a Society, which sets at defiance, in its daily usages, the great principles of Scriptural, Primitive, and Ca- tholic Church government and discipline. The very interesting conversation which we had with the Soeur Superieure, who appeared to be wholly devoted to the duties of her office, and to be admira- bly qualified for the discharge of the functions which belong to such a position, made us feel more deeply the lamentable consequences arising from the neglect and contempt of these practical principles of Aposto- lical Church regimen. May it please Almighty God to give free scope to the good which these devout sisters have at heart, and for which they are ready to devote themselves body and mind, and may it please Him to remove the evil which threatens not only to frustrate in a great degree their pious exer- tions, but also to confirm the Romanist in his coiTupt I 5 178 PARISH. practices and erroneous doctrines, and so far to impede the course of pure Evangelical truth and Apostolic order in this country I The Superior put into our hands several printed Reports of their proceedings. I will only refer to one, the most recent, which gives an account of the annual service in the Chapel, above described, of this Institution. It there appears that this anniversary- was opened with prayer, which was followed by a psalm and by five consecutive sermons or homilies preached by five different pastors ! but on this so- lemnity, which was so honoured by preaching, there was no celebration of the Holy Communion ; indeed it would seem to be impossible for these sisters and their pastors, who form (as they suppose) one reli- gious society, to meet together to celebrate the divinely appointed Feast of Unity in the Christian Church ! It is much to be hoped that Societies of Sisters of Charity, which may be formed in England and other countries, may imitate this institution at the Barriere de Charenton in an earnest resolve to be religious and Christian establishments; but that they may avoid the deplorable error into which it has fallen of build- ing on a false foundation, and in endeavouring to reconcile things that are incompatible, and so defeat- ing its own designs. We had been urged by a friend to go to the Ambigu Oomi'gwe theatre, to see a piece called the "Miracle PARIS. 179 des Roses,'' as being a religious story, and showing, by the reception which it met with from the audience, that there was a good deal of religious feeling still existing in the middle and lower orders in France, and only requiring to be elicited. We went accord- ingly this evening. The play is founded on the his- tory of St. Elizabeth of Hungary, which has lately been made familiar to the French public by the_ pen of Count de Montalembert. I cannot say that the anticipations we had been led to entertain were at all realized. Though the play, it is true, has not only a religious cast (though not consistently so), but a decidedly Roman Catholic one, we did not however perceive that the expressions in it indicating this character met with favourable response from tlie hearers. The great attraction of the " Miracle des Roses," as was evident from the marked applause which it called forth, was (what in our opinion w^as the worst part of it, viz.) a succession of tableaux, which divided the piece into thirteen portions — Acts being superseded by them. These tableaux were certainly wonderful feats of stage decoration and mechanical Uger de main, and exhibited an extraor- dinary series of celestial scenery and music, of reli- gious solemnities in royal oratories, of baronial halls, and African deserts, of storms, inundations, and con- flagrations, of angelic apparitions, and of cemeteries for lepers, and such like ; and it seemed to us a proof of great literary degeneracy, and intellectual feeble- i6 180 PARIS. ness, that recourse was made to such trickery, justi- fying the repetition of the complaint — "... migravit ab aure voluptas Omnis ad incertos oculos et gaudia vana," and much more that such auxiliaries as these should be pressed into the service of religion, and that attempts should be made to popularize Christianity ^ by devices which must inevitably have the effect of rendering the public mind in France less disposed to receive religion in its native purity and simplicity, if it should ever come to be presented to it in that form. There were many points of morality in the dialogue of the drama which were irreconcileable with Chris- ^ Cette appreciation est completement fausse. Ce n'est pas la religion qui demande au theatre son auxiliaire pour populariser le Christianisme ; mais c'est le theatre qui vient emprunter a la religion les po^tiques legendes de ses saints dans un but tout profane et in- dustriel. Y a-t-il lieu d'exprimer une grande surprise que le langage prete a des auteurs ne soit pas en parfaite harmonie avec la doctrine Cliretienne? Les auteurs des pieces jouees a I'Ambigu Comique n'ont jamais eu la pretention d'etre theologiens, et les theologieiis Catholiques ne se sont pas encore occup^s de travailler pour les theatres du boulevard. Quelque blamable que puisse eti*e le fait de representer sur une sc^ne profane les ceremonies de la religion et les miracles de la Puissance Divine, le spectateur intelligent n'en est pas nioins force de reconnaitre que si le theatre ne donnait que des pieces de la nature de celle dont il est question ici, il cesserait d'etre une ecole de crimes et d'immoralite. Quelle qu'ait ete I'ignorance theologique ou I'inhabilite de I'auteui', j'aime mieux voir le peuple applaudir au Miracle des Roses, qu'au succes d'un epoux adultere, auk intrigues obscenes d'une vaudeville, et aux sarcasmes lances contre la religion. PARIS. 181 tian doctrine. I may notice, by-the-bye, an inciden- tal inconvenience of all these scenic manoeuvrings. In one of the most magnificent tableaux, some of the Topes and pulleys went wrong, and the wooden and canvass framework of a fine old tree came in contact Avith one of the lights which was to produce a brilliant transparency. Some of the combustible material was thus ignited, and there was a general cry of alarm of fire ; women started from their seats in the pit near us, and were rushing eagerly to the narrow corridors and outlets of the house, when providentially the eiforts of the scene-shifters in putting a stop to the fire and adjusting the machinery were suc- cessful. Saturday, August 31. — Received a visit from M. Boissonnade, who brought me a copy of his small edi- tion of Theocritus. He also, like his brother acade- mician M. Hase, seems to have good hopes of the pro- gress of learning in France. One little circumstance which he mentioned did not seem to me to afford a very favourable prognostic ; he said that publishers of classical books in France were very unwilling to undertake any editions with Latin notes, and they made it almost a sine qua non that critical or ex- planatory observations upon classical authors should be written in French. I told him that a similar dis- position had in some degree prevailed among English publishers of classical works, and that it had exer- cised a very pernicious influence in practice, but that 182 PARIS.- it seemed to be on the wane at present, and that pro- bably the ancient habit in this respect would gra- dually be restored. Went to-day to the Louvre, to see the rooms for Egyptian and other antiquities, which have been re- cently added to the museum. They are very splendid, but a description of them would be out of place here. In the first of the rooms is a large portrait of the pre- sent king, an object, as I have before said, rarely to be seen in Paris. While we are on this subject, let me observe, that at this moment there are no such things as Royal Arms in France. Over the shops you see frequently the words, Brevete du Roi, indicating that the ma7'- chand there resident has received a patent from the Crown for some invention or other ; and surmounting these words is a large gilt escutcheon, purporting to be the Royal Arms, but what the Royal Arms are is left in complete uncertainty: the old Gallic Fleurs de Lis have faded from their ancient place, and what, or whether anything, is to be substituted in their stead, does not seem yet to have been determined. In the interim, on most of the shields, in the place of heraldic devices, are inscribed the first four articles of the Constitutional Charter of 1830, "Tous les Fran- gais sont egaux devant la loi," &c. &c. Those embla- zonments which affect to be more loyal to the CrOwn than the rest, have simply the initials "L. P.'' (Louis Philippe) charactered upon the shield. Monarchical PARIS; 183 insignia are disappearing rapidly from the face of France. The old ones have been destroyed, and the present dynasty has not created new ones in their stead ; indeed Royalty seems ready to vanish away. We visited the neighbouring church (to the Louvre), St. Germain Auxerrois, one of the few ancient Gothic churches of Paris. It is undergoing repair; but though some of the restorations are in good style, they are so lamentably disfigured in the interior by a great deal of tawdry and incongruous work, intro- duced without any regard to the general character of the building, that the effect of the whole does not promise to be at all solemn or impressive. The misfortune seems to be a radical one. It is well known that the churches of France are no longer publicly regarded as the houses and property of Almighty God. The title-deeds of consecration, by which they passed from human hands into Divine, have been all cancelled and destroyed, and now the churches of this country are by law held to be the property, not even of the Church in trust, but of secular Corporations : they belong either to the Com- munes, or to a Board of Trustees called Fabriciens, and the board itself is termed the Fabrique of the Church. The building and reparation of churches depends therefore upon the taste of individuals, who frequently have no ecclesiastical feeling or knowledge, whatever may be their acquaintance with secular 184 ^ PARIS. architecture. It is not mucli to be wondered at, tlierefore, that the sacred edifices of Paris which have been recently erected (and the same applies to restorations), are for the most part planned and executed in a spirit much more appropriate and congenial to a Greek or Roman temple than to a Christian church. The ecclesiastical interference is so jealously excluded from participation in church building or church restoration, that — a fact hardly credible if it did not rest on the best authority — it often happens that the first time that a Bishop hears of the erection of a church in his diocese, is when he is called upon to consecrate it'. What the consecra- tion is supposed to do, as it does not give the church to God, it is not easy to understand Went in the afternoon to the College des Irlandais, Rue des Postes, with Sir R. A. Chermside, who intro- ' On lie construit jamais d'eglise en France sans le consentement et le concours des eveques, et meme le plus souvent e'est sur leur demande et apres de pressantes sollicitations de leur part. My friend, to whom I am indebted for the above note, wili, I am sure, allow me to quote the following words of a Bishop's Vicar- General, and of a Bishop, on this subject, in justification of my own assertions in the text : — " N'est-il pas vrai qu'on ordonne tons les jours des reparations a la cathddrale d'un ^veque sans meme lui en parler ? Les Communes votent chaque annee la destruction d'une eglise, font dresser des plans, et batissent de nouvelles 6glises sans meme qu'on consulte I'eveque. II n'en est le plus souvent insti'uit, que quand il s'agit de les consacrery — Ahht Dieulin, Cruide des Cures, I. p. 443. Lyon, 1844. Again, the Bishop of Langres {Tendances, p. 90), asks, "Lorsqu'il s'agit de bdtir une eglise, qui est-ce qui en decide souvex'ainement ? N'est-ce pas I'autorit^ depaitementcde toute seule ?" PARIS 185 (luced me to one of the Professors and to the Princi- pal. The college, as I was told by the former, was founded " in the time of the persecution '' in Queen Elizabeth's reign. It now contains about a hundred students ; this is vacation time, but nearly half the number still remain here. The system of instruction is much the same as that of >S^^. Sulpice, the great Parisian seminaiy for ecclesiastics. The usual time of residence is four years ; but in cases where the student shows special aptitude for theological learn- ing, it is extended to twice that term, and endow- ments (bourses, or demi-hourses) are applied in those cases to ease the charges of instruction. "The young ecclesiastics trained here are generally preferred by the Irish higher clergy, to those educated at May- nooth,'" said the Professor, speaking at the same time favourably of those trained in the Bunhoyne esta- blishment, the elite of Maynooih ; and the reasons he gave for the preference were, the opportunity afforded to ecclesiastical students in a large city like Paris for learning the Ceremonial of the Roman Catholic Church, and becoming familiar with all the practice of the Ritual ; next, the acquisition of a knowledge of the writings of French theological controversial- ists, preachers, &;c., was very advantageous. The great disadvantage under which the college labours, seems to be, that it is under no direct eccle- siastical or academic superintendence, but is left isolated and abandoned to itself From the same 186 PARIS. cause, I suppose, which has separated all the other ecclesiastical seminaries in France from the National University, viz. that the principles of the latter are hostile to the Church, the students of this Irish College never take any University Degree in Theology. When I asked how any Irish divines ever became Doctors, the Professor said that they sometimes went to Louvain, but the usual mode was a shorter one : the merits of the theologian in question were made known at the Vatican, and a bonnet de docteur was sent him by the Pope. This exercise of universal academical power, by the See of Rome, in addition to its ecclesiastical jurisdiction, deserves notice. I observed that, in speaking of the late Dr. Baines, of Prior Park, the Professor styled him, not Vicar Apostolic, but Bishop of the Western District of England. The College is a very spacious building, not very well kept, somewhat like Maynooth in slovenly looks, but the students have a grave and serious appearance. I observed one kneeling at his devotions on the ground in the large quadrangle, where others were walking, or sitting on the benches reading. The system, as I have said, of education resembles that of St. Sulpice ; this is specially the case with respect to the two important exercises of daily meditation and periodical preaching. In the Principal's room is a map of the estates of PARia 187 Ireland as they were in olden time, before they came (by confiscation, &;c.) into the hands of the present English and other landed proprietors. He pointed out to me the estates which had belonged to his own family. This evening we had a visit from one of the Bene- dictines. He came in his monastic habit, having passed through the streets of Paris from one end of the city almost to the other. He brought me a present from the Superior of his Order, Dom Gueranger, a copy of his Institutions Liturgiques, 2 vols. 8vo, in the fly-leaf of one of which the author had inscribed some very friendly remembrances, and wishes for union, which I insert as a pleasing me- morial of a venerable and learned ecclesiastic, of whom I shall always preserve a very agreeable re- collection: — Reverendo Eruditoque Doctori Christophoro Wordsworth, In alma Cantabrigiensi Universitate olira Oratori Publico hoc qualecumque Liturgiese Scientioe tentaraen offert Auctor Benedictino-Gallicse Congregationis Prseses In memoriam dulcissimi colloquii Et in Spem Commereii diuturnioris Quod utinam Deus arctius in Cliristo et in Petro devinciat. Parisiis, viii Kal. Septembris M.DCCO.XLIV. 188 PARIS. Our Benedictine visitor, who possesses a dignity of character mixed with much gentleness and mo- desty which is very pleasing, has written a long Latin letter, which he has brought with him and has left with me, requesting me to make inquiries in one of the Cambridge libraries for a very ancient MS. Greek Psalter, which is asserted by authorities whom he cites to exist at Emanuel College, Cam- bridge. He spoke hopefully of the prospect of reli- gion in France, referring especially to the vast con- gregations which attended the preaching of De Ra- vignan and Lacordaire, and to the effects produced among the lower classes by the Fr^res des Ecoles Ohretiennes. The French Legislature and Government have, in the opinion of the clergy, abandoned religion alto- gether ; and the idea of endeavouring to infuse a Christian spirit into them through the Church, was one which he could not be induced to consider as at all practicable ; indeed, the clergy, as far as we have seen, and the Catholic laity also, seem, if we may so express it, to have abandoned the State as reprobate, and given it up as incurable. The argument which they generally employ, and which our friend the Benedictine used on the present occasion, is, that the experiment has already been tried without success in one of the most vital questions, that of National Education; that the Charte of 1830 promised Liberty of Instruction to the Clergy as well as to all other PARIS. 189 classes of the community : that since 1830 — that is, for a period of fourteen years — the Bishops of the Church had heen petitioning and expostulating with the Government, in the hopes of obtaining by gentle measures the exercise of a right which belonged to them by Divine as well as human law ; but that all their endeavours have been fruitless, and that the state to which they are reduced is this, that the Bishops have no control over the national education as administered in any schools of their own dioceses (except the clerical seminaries) ; that they have no power of inspecting these schools ; that the appoint- ment of schoolmaster is entirely a secular one, with- out any licence or approval from the Bishop ; that the Cure cannot open a school for the poor in his own parish, and cannot instruct a class of more than three children together in his own house ; that what is true of the education of the poor is equally applica- ble to that of the children of the middle classes and of the rich ; that the licence to open a board- ing-school can only be derived from the secular power ; that even the chaplains of these schools are appointed by the State ; that the inspection is ad- ministered by the University, which is entirely under the control of the Minister of Public Instruction, and which is so deeply tainted by the spirit of scepticism and infidelity, that it is better that the ecclesiastical s^tudents of the seminaries should be altogether ex- cluded from University honours and degrees than be 190 PARIS. submitted to an examination before an academic tribunal. Hence, upon this question of Education, tbe efforts of the Church for fourteen years having proved abor- tive for the attainment, by temperate means, of a recognition of its rights, they declare that there is now a casus belli, and the communication which has lately taken place between the two parties in the Chambers, and between the Bishops and the Univer- sity, has been recently of such a character as to show, that the opportunity for an amicable understanding between them has well nigh passed away for ever ^ It must, I think, be confessed, that in their deal- ings with the State, the clergy have not always been animated with a right spirit. They have suffered much ill-treatment from it, it is true ; but they have not received it in a dignified manner. They have not, as Christian teachers, respectfully but earnestly la- boured to recall the State to a sense of its duty to the Church, nor have they reminded it of its need of a Church, as a National Institution, for the preservation of public peace. Nor have they dis- charged their duty to a higher Power by boldly declaring to the State its own duty to the Supreme Ruler of empires, and its consequent obligation to maintain true religion, as the only means of securing His favour and protection. They seem to have for- gotten the precepts of Almighty Grod in Holy Scrip - 8 See note at end, to p. 190. PARIS. 191 ture, commanding His ministers to proclaim, in season and out of season, to kings and rulers, the great truth of their Christian responsibilities ; and they have not imitated the examples of his pro- phets in the Old Testament, calling on princes and people, in their royal capacities and public character, to repent and to amend their ways, whenever they had swerved from their religious duty to Him. The clergy of France has not, I say, discharged this prophetical character, in an age which, from its corrup- tions in doctrine and practice, imperatively required this office of Christian zeal, courage, piety, and charity, at their hands. The Church in France has not been true to the solemn commission which she has received as a Church, to be a light set in the house, a city built upon a hill. Instead of regard- ing the Word of God as her only rule, she has treated the revolutionary Charte of 1830, as if it were inspired ! That Charte proclaims the miserable and deistical principle of the equality of all religions ; and yet the Clergy receive the Charte as their own watch-word, under which they are willing to fight. It is their Gospel. They seem to have no feeling of patriotic sorrow and pity for their countiy, stultified by an arrogant philosophy, and enslaved by a licen- tious liberty ; and instead of labouring to reform what is amiss, and to purify what is corrupt in the national mind, they appear to be in love with the de- lusions of their country ; they fight under the ban- 192 PARIS. ners of the Revolution, which warred against Reve- lation, and, as far as it was able to do so, overthrew the foundations of Christianity. They say, indeed, that they are obliged to use this appeal to a false principle, and to rest their claim of the Church upon it, because they have to plead be- fore those who will not admit the truth. What right (we would enquire) have they to assume that they will not admit the truth ? Have they attempted to inculcate it ? Have they come forward to proclaim to the State its duty to the Church ? Their Bishops have published their manifestos, asserting the liberty of the Church to educate those who are willing to be taught by her, because, forsooth, the Charte of 1830 accords that liberty to all ! But they have never maintained her right and her duty to educate the nation. If the eighty Bishops of France had pre- sented themselves before the public with this asser- tion in their mouths, as they have done with the other, if they had rested their claims upon the Divine commission given by Christ Himself to His Church, '^ Feed my sheep, feed my lambs ; go and teach all nations ;'' if they had shown that His command to preach involves an order to teach, and that, being the word of Christ, this order cannot be disobeyed ; they would have had a good cause based on a sound foundation ; and they would, probably, have had the People of France on their side ; and, if not, they would at least have had the satisfaction of havino* PARIS. 193 done their duty to their country ; and they would have been confessors of the Churchy instead of being martyrs to the Gharte. Another observation here. Finding the State in a sullen mood, and being in a bad humour themselves ; and irritation on the one side naturally producing fresh asperities on the other, the French clergy have played the part of spoilt children at school, who, when chastised by their master, go home and tell their parents, who are sometimes silly enough to take the part of their wayward offspring against the authority which would cure them of their caprices. So the French clergy, when coerced by law — sometimes very harshly and unjustly, it is true — immediately take to their heels, and run away from school across the Alps to the Pope, whose paternal heart is moved by the sight of the ill treatment his children have received, and who embraces them in his pontifical arms, and by the affectionate reception which he gives to the fugitives, excites them to become in- finitely more restive and refractory than they were before, and sends them back to school to plague their master. King Louis Philippe, out of his life, by new and more ingenious arts of Ultramontane irri- tation. Thus the Church of France strengthens herself against the State by identifying herself with the Papacy ; she also taunts the State with the separa- tion which has taken place between it and herself E 194 PARIS. " You/' it says to tlie State, " have been the cause of the severance, and you must take its consequences. You have broken the treaty of alliance ; and yet you still claim to exercise control over me : but I protest against such tyrannical usurpation. As long as you were Christian and Catholic, it was reasonable enough for me to allow you to mix yourself up with my aiFairs ; but now that you have become Jew and Jansenist in your codes, and Deist and Pantheist in your colleges, I renounce all your jurisdiction ! Gral- lican Articles of 1682, Concordat of 1801, Organic Laws of 1802, Ordonnances concerning Appels comme d'Abus, these, and all other ecclesiastical statutes, are ipso facto abrogated and null, as though they had never been, by the unchristian, heretical, and infidel character, which you, in your political wisdom, have thought fit to assume. What pretence have you now to meddle with my affairs ? Res tihi tuas habe ; take care of your own concerns, and let me manage mine. I interdict you from all commerce with me. I denounce your touch as profane. What ! shall an heretical government take cognizance of the affairs of a Christian Church ? Shall Catholic Bishops give an account of their proceedings, not to the successor of St. Peter, but to a multifidian Privy Council ? Shall the cause of religious congregations of holy men and women, of saintly Jesuits and venerable Carmelites — who unite together for the purposes of mutual Christian edification — be brought PARIS. 195 before a State Tribunal which represents almost as many religions as it has members ? Heaven forbid ! this is an injury and an iniquity which I will never suffer to be perpetrated. I must listen to the voice of inspiration : ' Be ye not unequally yoked with unbelievers ; what communion hath light with dark- ness ? Wherefore, come out from among them, and be ye separate, saith the Lord, and I will receive you ^.' Whatever, then, may be the consequences to you and to myself, I repudiate your claim to exercise any jurisdiction whatever in ecclesiastical matters ; I affirm, that I have reason and religion on my side ; I have also the constitution of our country in my favour; I invoke the Charte which declares, that ' all Frenchmen are equal in the eye of the law ; that every one shall profess his own religion with an equal liberty, and enjoy for it the same protection,' and which guarantees liberty of teaching to all ; I have a^great and growing power on my side ; therefore, I bid you to beware, and to give me that which I now ask as a suppliant, but for which I shall soon contend as a combatant, that for which we will sacrifice our lives, and which we are resolved to win at any cost — Liberty, complete, inalienable Liberty." Such is the language of the Church of France to the State at this time. During the last three years, since the breaking out of the war between the 9 2 Cor. vi. 14—17. k2 196 PARIS. Bishops and tlie University, and the censure, on the part of the government, of the Bishop of Chalons (8th Nov. 1843), and of the Archbishop of Paris (8th March, 1844), on account of the part taken by them against the University, the strife has been waxing warmer and warmer ; and the question of the rights of the Regale on the one side, and of the Pope's supremacy on the other, mooted by M. Dupin in his Manual ; and, thirdly, that of the jurisdiction of the State over Religious Orders, have all served to add fresh fuel to the flame of discord between the civil and ecclesiastical powers, which will not, I fear, be extinguished for many years, and will probably extend itself with rapidity and violence, into almost every country of Europe. Sunday, September 1. — After morning church to- day, a friend carried me to a Polish acquaintance, who conducted me to call on the celebrated Abbe De la Mennais, of whom I had had some little know- ledge at Rome about twelve years ago. At that time he was the most important and influential person of his order in France ; and he had about him a number of distinguished literary, aristocratical, and ecclesiastical followers, some of whom (as Count Montalembert) are now playing important parts in the political and religious world. His attempt to unite popular with papal principles, as the only means of maintaining the cause of Religion and the Church after the political storms of 1830, in which PARIS. 197 so many governments had been wrecked, was con- ceived and carried on with great energy and ability in his newspaper, the Avenir, and other periodicals and publications. I heard it said the other day, that 19-20ths of the clergy in France were at that period his partisans ; but Rome disapproved the scheme, and a public con- denination of some of the writings above referred to was issued from the Vatican in 1833 and 1834. The change in the tide of feeling with respect to the doctrines of the Abbe and his followers, which took place immediately in France, and throughout the Roman Catholic world, upon the appearance of this papal edict, has often been cited in the last ten years as a proof of the power of Rome, and of the advantage derived from the existence of an authority which can exercise a vigorous control in questions of doctrine over the Church. However, it is probable that Rome saw the turning of the tide, and availed herself of it. Since that time the party of the Avenir has been broken up, and there is very little intercourse be- tween the followers and their former leader. The consequences of this separation are deeply to be lamented. The Abbe, thrown out of his former sphere, disappointed of all his hopes, repulsed and condemned by the power to which he believed that he had rendered and was rendering important service * ; his writings, which had been honoured with almost * See extract from the Semeur, below, p. 240, k3 198 PARIS. universal homage, now stigmatized as heretical ; he himself abandoned by all his disciples, and regarded with antipathy and suspicion by the clergy ; in an evil hour he gave way to feelings of impatience, disappointment, and disdain, and threw himself into the hands of a class of sceptical philosophists, who, under the pretence of advocating universal charity and toleration, undermine the foundations of that religion upon which charity rests for its guidance and support. We found him sitting in his room, of which almost the only ornament was an engraving of Napoleon, with no mark of his ecclesiastical character either in his dress or person. Though not aged he looked sad, pale, and worn ; this was to be ascribed in some degree to the year's imprisonment, and that of the most rigorous kind, which he has lately suffered, and to which he was condemned for some political ani- madversions on the Chamber of Peers. Twenty years ago his writings exercised the most powerful influence in favour of the religious and social institu- tions of the country ; but now — it is lamentable to think of the change. Is there not, it may be asked, something in the papal system to which it may be ascribed, that one of the most eminent writers of the age, and, perhaps, the most powerful among the intellectual ornaments of his country, has been driven from an advocacy of Papal principles, first into a combination of demo- PARIS. 199 cratical ones with them ; and next, into a renuncia- tion of them altogether, and with them, of the posi- tive laws of Christianity ? The gentleman who intro- duced me to the Abbe De la Mennais, and who was one of his intimate friends, assured me that the Abbe had received from Rome the offer of a Car- dinal's hat *, on the understanding that he would not give expression to any declarations unfavour- able to the See of Rome, and that he had declined the offer, on the ground of being unable to satisfy his conscience without giving vent to his convictions. The Abbe asked me about the religious discussions in England ; what was the character and aim of the present movement in that country, of which they hear so much in France ? Having endeavoured to satisfy him upon this point, I asked his own opinion on the questions at issue. He said that we dealt with these questions too theologically in England ; that they ought to be treated upon wider, by which he meant rational, principles : indeed, from his con- versation, it was evident that he had removed him- self out of the sphere of revealed religion, as bounded by fixed and unchangeable limits, and was dwelling in an intellectual world in which Christianity was only one of various elements, and that a subordinate one. It seems that his philosophical system is in- tended to combine and perfect all wisdom past and present, and looks for its full development to some 2 Cette allegation est tout-^-fait invraisemblable. K 4 200 PARIS. mighty regeneration, which is anticipated to take place at no very distant time. He stated fully the evils inherent in the papal system, and having so done, proceeded to show that Protestantism (by which he understood the mere Protestantism of negations, with which alone he seemed to be conversant,) was by no means suited to satisfy the spiritual wants of men, as a substitute for that system to which, he said, for many strong rea- sons, it was justly opposed. He seemed to think that Christianity looked for a further development of itself, in which its positive rules, liturgical, ritual, &c., would be absorbed in an universal spiritual ado- ration of the Supreme Being, and in a plenum of peace and charity to all mankind. This evening (Sunday, 1st), at 7 o'clock p.m., at the church Notre Dame des Yictoires, at vespers. The church was full from one end to the other, and the congregation very attentive and devout. The church is of considerable size, and the aisles as well as the nave were crowded. The day was one of solemn observance, it being not only Sunday, but also the Festival of St. Augustine, Bishop of Hippo, and a day of reunion of the Archi-confrerie, con- nected with this church, which is organized specially for the purpose of prayers to the Virgin (to whom the church is dedicated) for the conversion of here- tics, schismatics, and infidels, — a society which en- joys a high reputation, and has a large number PARIS. 201 of members, many of wliom were ranged before one of the side altars, which was brilliantly illu- minated. The vespers were chanted with great spirit ; there was scarcely a single person of the congregation who did not join energetically in the chant; and on the whole the service in this respect presented one of the happiest specimens of social fervent worship, by an united congregation, which it has ever been my good fortune to witness in this country. When we consider that a large proportion of the congregation consisted of women of the middle and lower classes, and that the whole of the psalms chanted were in Latin J it seems unreasonable to suppose that our English Liturgy, and especially that part of it which el comme dJ'Ahus (On Appeals to the Civil Power, against ecclesiastical acts alleged to be irregular and excessive) to which is attached an interesting Essay, " De I'Usage et de I'Abus des Opinions controversies entre les Ultrainontains et les GallicanSf' Paris, 1845. PARIS. 20.7 It will be remembered that a large proportion of the students of the Parisian colleges are externes (see above, p. 71), i. e. that they do not reside within the walls of the colleges, but live either with their parents and guardians, or in boarding-houses with private tutors. It might, therefore, perhaps have been supposed, a priori, that, although religion was made no part of the system of education in the colleges, yet these externes pupils would not suffer from the defect of religious teaching there, because it would be supplied by domestic or private training at home or in their boarding-houses. That this anticipation, if it was ever entertained, has proved wholly fallacious, is evident from the Report of the Chaplains of the Colleges before cited (p. 77, 78), and from the unanimous voice of the French episcopate at the present day, and indeed from the general consent of almost all classes of society. The next remark which I would offer is, that although the subjects of the lectures of the professors of these colleges are of such a nature as would ap- parently not invite any specific reference, either favourable or adverse, to religion, yet it is notorious that Infidelity is propagated, not only indirectly by the absence of religion from the collegiate system, but by positive sceptical teaching introduced into lec- tures on purely scientific and literary subjects. I 208 . PARIS. abstain from mentioning names, which are sufficiently well known ; but it is a lamentable fact, that Lec- turers on history in these colleges have inculcated rationalism, and have assailed the truth of future rewards and punishments ; that their Philosophers have impugned the miracles of Scripture, and have denied the inspiration of the prophecies ; that their Metaphysicians have questioned the efficacy of prayer, and have advocated the lawfulness of suicide, and of a community of wives ; that their Mathematicians have laughed to scorn the authenticity and inspira- tion of the Mosaic records ; and that their Astro- nomers have been the propagandists of Atheism. These, I say, are unquestionable facts ; and if any one is desirous of seeing circumstantial evidence of them, let him consult a small volume recently pub- lished at Paris, with the title, Gatechisme de VUni- versite, par un Montagnard Vivarois, which has had a very extensive circulation *. * It is now in the fourth edition. Another work containing a large mass of evidence on the same subject may be here mentioned, Le Monopole Universitaire destructeur de la Meligion et de la Loi, par M. L'Abbe Garets, Lyon, 1842. pp. 674. NOTES. (Note to p. 25.) EGLISE GALLICANE. Declaration du Clerge du France^ du 19 mars 1682, sur la puis" sance ecclesiasiique, proclamee loi de rempire par decret du 25 fevrier 1810 ». 1. Que saint Pierre et ses successeurs, vicaires de Jesus-Christ, ot que toute TEglise meme n'ont repu de puissance de Dieu que sur les choses spirituelles et qui concernent le salut, et non point sur les choses temporelles et civiles ; Jesus-Christ nous appre- nant lui-meme que son royaume rCest pas de ce monde, et en un autre endroit, qvUlfaut rendre a Cesar ce qui est a Cesar, et a Dieu ce qui est a. Dieu ; et qu'ainsi ce precepte de I'apotre saint Paul ne pent en rien etre altere ou ebranle : Que toute personne soit soumise aux puissances superieures ; car il rHy a point de puissance qui ne vienne de Dieu, et dest lui qui ordonne celles qui sont sur la terre; celui done qui s* oppose aux puissances resiste a Vordre de Dieu. Que les rois et les souverains ne seront soumis a aucune puis- sance ecclesiastique, par I'ordre de Dieu, dans les choses tem- porelles ; qu'ils ne peuvent etre deposes ni directement, ni indi- ^ La declaration du clerg6 de France dont nous donnons ici la tra- duction franfaise se trouve en Latin dans I'Edit de Lovus XIV., du 23 mars 1682. Cet ^dit, qui present I'enregistrement de cette de- claration et la proclame loi g^n^rale du royaume, determine, en outre, les mesures ndcessaires pour I'enseignement de la doctrine qu'elle contient dans tous les s^minaires, maisons et colldges religieux. {NoU by M. Dupin.) 210 NOTES. rectement par Tautorite des clefs de I'Eglise ; que leurs sujets ne peuvent etre dispenses de la soumission et de I'obeissance qu'ils leur doivent, ni absous du serment de fidelite, et que cette doc- trine, n^cessaire pour la tranquillite publique, et non moins avantageuse a I'Eglise qu'a I'Etat, doit etre inviolablement suivie, comme conforme a la parole de Dieu, a la tradition des saints peres et aux exemples des Saints. 2. Que la plenitude de puissance que le Saint-Siege apostolique et les successeurs de saint Pierre, vicaires de Jesus-Christ, ont sur les choses spirituelles, est telle que, neanmoins, les decrets du saint concile oecumenique de Constance, contenus dans les sessions 4 et 5, approuves par le Saint-Siege apostolique, con- firmes par la pratique de toute I'Eglise et des pontifes romains, et observes religieusement, dans tous les temps, par I'Eglise gal- licane, demeurent dans leur force et vertu, et que I'Eglise de France n'approuve pas I'opinion de ceux qui donnent atteinte a ces decrets, ou qui les aiFaiblissent, en disant que leur autorite n'est pas bien etablie, qu'ils ne sont point approuves ou qu'ils ne regardent que le temps de schisme. 3. Qu'ainsi I'usage de la puissance apostolique doit etre regie suivant les canons faits par I'esprit de Dieu, et consacres par le respect general ; que les regies, les moeurs et les constitutions refues dans le royaume et dans I'Eglise gallicane, doivent avoir leur force et vertu, et les usages de nos peres demeurerinebran- lables ; qu'il est meme de la grandeur du Saint-Siege aposto- lique, que les lois et coutumes etablies du consentement de ce Siege respectable et des Eglises subsistent invariablement. 4. Que, bien que le pape ait la principale part dans les ques- tions de foi, et que ses decrets regardent toutes les eglises, et chaque eglise en particulier, son jugement n'est pourtant pas irreformable, a moins que le consentement de I'Eglise n'inter- vienne^. 2 Le 12 avril 1826, un certain nombre d'archeveques et eveques firent une declaration, rendue publique, dans laquelle ils protestdrent centre la doctrine contenue dans I'Editde 1682. Mais cette declara- tion, qui n'a pas re9u la sanction du gouvernement, ne peufc prevaloir contre la proclamation des libertds de I'Eglise gallicane. {Note by M. Dupiu.) NOTES. 211 LOI du 18 germinal an X (8 avril 1802), relative a. V organisa- tion des cultes (dite concordat). La convention passee a Paris, le 26 niessidor an IX, entre le pape et le gouvernement franpais, et dont les ratifications ont ete echangees a Paris le 23 fructidor an IX (10 septembre 1801), ensemble les articles organiques de ladite convention, les articles organiques des cultes protestants, dont la teneur suit, seront promulgues et executes comme des lois de la republique. Convention entre le gouvernement frangais et sa saintete Pie VII. Le gouvernement de la republique franpaise reconnait que la religion catholique, apostolique et romaine est la religion de la grande majorite des citoyens franpais ^. Sa Saintete reconnait egalement que cette meme religion a retire et attend encore en ce moment le plus grand bien et le plus grand eclat de I'etablissement du culte catholique en France, et de la profession particuliere qu'en font les consuls de la re- publique. En consequence, d'apres cette reconnaissance mutuelle, tant pour le bien de la religion que pour le raaintien de la tranquil- lite interieure, ils sont convenus de ce qui suit : 1 . La religion catholique, apostolique et romaine, sera libre- ment exercee en France : son culte sera public, en se conformant aux reglements de police que le gouvernement jugera n^cessaires pour la tranquillite publique. 2. II sera fait par le Saint-Siege, de concert avec le gouverne- ment, une nouvelle circonscription des dioceses franpais. 3. Sa Saintete declarera aux titulaires des eveches franfais, qu'elle attend d'eux avec une ferme confiance, pour le bien de la paix et de I'unite, toute espece de sacrifices, meme celui de leurs sieges. — D'apres cette exhortation, s'ils se refusaient a ce sacri- fice commande par le bien de I'Eglise (refus n^anmoins auquel sa Saintete ne s'attend pas), il sera pourvu, par de nouveaux titu- 2 La Charte de 1814 avait declard la religion catholique la religion deVEtat; celle de 1830 se borne k declarer (art. 6) que "la religion catholique est professee par la majorite des Frangais." {Note by M. Dupin.) 212 NOTES. laires, au gouvernement des eveches de la circonscription nouvelle, de la maniere suivante. 4. Le premier consul de la republique nommera, dans les trois mois qui suivront la publication de la bulle de sa Saintete, aux archeveches et eveches de la circonscription nouvelle. Sa Saintete conferera I'institution canonique, suivant les formes etablies par rapport a la France avant le changement de gou- vernement. 5. Les nominations aux eveches qui vaqueront dans la suite seront egalement faites par le premier consul, et institution canonique sera donnee par le Saint-Siege, en conformite de I'article precedent. 6. Les eveques, avant d'entrer en fonctions, preteront directe- ment, entre les mains du premier consul, le serment de fidelite qui etait en usage avant le changement de gouvernement, ex- prime dans les termes suivants: — "Je jure et promets a Dieu, "sur les saints evangiles, de garder obeissance et fidelite au ** gouvernement etabli par la constitution de la republique fran- "9aise. Je promets aussi de n'avoir aucune intelligence, de " n'assister a aucun conseil, de n'entretenir aucune ligue, soit au *• dedans, soit au dehors, qui soit contraire a la tranquillite pub- " lique ; et si, dans mon diocese ou ailleurs, j'apprends qu'il se *' trame quelque chose au prejudice de I'Etat, je le ferai savoir " au gouvernement"*." 7. Les ecclesiastiques du second ordre preteront le meme ser- ment entre les mains des autorites civiles designees par le gou- vernement. 8. La formule de priere suivante sera rdcitee a la fin de I'office divin, dans toutes les eglises catholiques de France : JDomine, salvamfac rempublicam Domine, salvos fac consules ^. 9. Les eveques feront une nouvelle circonscription des pa- roisses de leurs dioceses, qui n'aura d'effet que d'apres le con- sentement du gouvernement. * 5 II est inutile de faire remarquer que cette formule varie avee les changements que les revolutions apportent dans les constitutions de I'Etat et avec la nature du titre conf^re au chef du gouvernement. {Note by M. Dupin.) NOTES. 213 10. Les eveques nornmeront aux cures. — Leur choix ne pourra tomber que sur les personnes agreees par le gouvernement. 11. Les eveques pourront avoir un chapitre dans leur cathe- drale, et un seminaire pour leur diocese, sans que le gouverne- ment s'oblige a les doter. 12. Toutes les eglises metropolitaines, cathedrales, paroissiales et autres non alienees, necessaires au culte, seront remises a la disposition des eveques. 13. Sa Saintete pour le bien de la paix et I'heureux retablisse- ment de la religion catholique, declare que ni elle ni ses succes- seurs ne troubleront en aucune maniere les acquereurs des biens ecclesiastiques alienes, et qu'en consequence, la propriete de ces memes biens, les droits et revenus y attaches, demeureront in- commutables entre leurs mains ou celles de leurs ayants-cause. 14. Le gouvernement assurera un traitement convenable aux eveques et aux cures dont les dioceses et les paroisses seront compris dans la circonscription nouvelle. 15. Le gouvernement prendra egalement des mesures pour que les catholiques fran9ais puissent, s'ils le veulent, faire, en faveur des eglises, des fondations. 16. Sa Saintete reconnait dans le premier consul de la re- publique fran9aise les memes droits et prerogatives dont jouissait pres d'elle I'ancien gouvernement. 17. II est convenu entre les parties contractantes que, dans le cas ou quelqu'un des successeurs du premier consul actuel nc serait pas catholique, les droits et prerogatives mentionnees dans I'article ci-dessus, et la nomination aux eveches, seront regies, par rapport a lui, par une nouvelle convention. — Les ratifications seront echangees a Paris dans I'espace de quarante jours. Fait a Paris, le 26 messidor an IX. Articles organiques de la convention du 26 messidor an IX. TiTRE I. — Du regime de VegUse catholique dans ses rapports generaux avec les droits et la police de FEtat, 1 . Aucune bulle, bref, rescrit, decret, mandat, provision, signa- ture servant de provision, ni autres expeditions de la cour de 214 ^ NOTES. Rome, meme ne concernant que les particuliers, ne pourront etre refus, publics, imprimes, ni autrement mis a execution, sans I'autorisation du gouvernement ^. 2. Aucun individu se disant nonce, legat, vicaire ou commis- saire apostolique, ou se prevalant de toute autre denomination, ne pourra, sans la meme autorisation exercer sur le sol frangais ni ailleurs, aucune fonction relative aux affaires de I'eglise gallicane. 3. Les decrets des synodes etrangers, meme ceux des conciles generaux, ne pourront etre publics en France, avant que le gouvernement en ait examine la forme, leur conformite avec les lois, droits et franchises de la republique fran^aise, et tout ce qui, dans leur publication, pourrait alterer ou interesser la tranquillite publique. 4. Aucun concile national ou metropolitain, aucun synode dio- cesain, aucune assemblee deliberante n'aura lieu sans la per- mission expresse du gouvernement. 5. Toutes les fonctions ecclesiastiques seront gratuites, sauf les oblations qui seraient autorisees et fixees par les regle- ments. 6. II y aura recours au conseil d'etat, dans tous les cas d'abus de la part des superieurs et autres personnes ecclesiastiques '^. — Les cas d'abus sont, I'usurpation ou I'exces de pouvoir, la contra- vention aux lois et reglements de la republique, I'infraction aux regies consacrees par les canons re^us en France, I'attentat aux liberies, franchises et coutumes de I'eglise gallicane, et toute entreprise ou tout precede qui, dans I'exercice du culte, peut compromettre I'honneur des citoyens, troubler arbitrairement leur conscience, degenerer contre eux en oppression ou en in- jure, ou en scandale public ^. 7. II y aura pareillement recours au conseil d'etat, s'il est port€ ^ Get article a ete modifie, en ce qui touche les hrefs de la pmiten- eerie, par Part. 1 du decret ci-apres, du 28 fevrier 1810. {M. Dupin.) ' V. ci-aprds le decret du 25 mars 1813, art. 5 et la note. {Idem.) ^ V. Les art. 201 a 208 du Code peual qui previennent et punissent trois espdces de delits dout les ministres du culte peuvent se rendre coupables dans I'exercice de leurs fonctions. — V. aussi plus bas, art. 53 et 54. {Idem.) NOTES. 215 atteinte a I'exercice public du culte, et a la liberte que les lois et reglements garantissent a ses ministres. 8. Le recours competera a toute personne interessee. A de- faut de plainte particuliere, il sera exercee d'office par les pre- fets. — Le fonctionnaire public, I'ecclesiastique ou la personne qui voudra exercer ce recours, adressera un memoire detaille et signe au conseiller d'etat charge de toutes les affaires concernant les cultes, lequel sera tenu de prendre, dans le plus court delai, tous les renseignements convenables ; et, sur son rapport, I'afFaire sera suivie et definitivement terminee dans la forme administra- tive, ou renvoyee, selon i'exigence des cas, aux autorites com- petentes. TiTRE II. — Des ministres. Section I. — Dispositions generals. 9. Le culte catholique sera exerce sous la direction des arche- veques et eveques dans leurs dioceses, et sous celle des cures dans leurs paroisses. 10. Tout privilege portant exemption ou attribution de la jurisdiction episcopale est aboli. 1 1 . Les archeveques et eveques pourront, avec I'autorisation du gouvernement, etablir dans leurs dioceses des chapitres ca- thedraux et des seminaires. Tous autres etablissements eccle- siastiques sont supprimes. 12. II sera libre aux archeveques et eveques, d'ajouter a leur nom le titre de citoyen ou celui de Monsieur. Toutes les autres qualifications sont interdites. Section II. — Des archeveques ou metropolitains. 13. Les archeveques consacreront et installeront leurs sufl&^- gants. En cas d'empechement ou de refus de leur part, ils se- ront supplees par le plus ancien eveque de I'arrondissement me- tropolitain. 14. lis veilleront au maintien de la foi et de la discipline dans les dioceses dependants de leur metropole. 15. lis connaitront des reclamations et des plaintes portees centre la conduite et les decisions des eveques suffragants. 216 NOTES. Section III. — Des eveques, des vicaires-generaux et des seniinaires. 16. On ne pourra etre nomme eveque avant Page de trente ans, et si on n'est originaire Franpais. 17. Avant I'expedition de I'arrete de nomination, celui ou ceux qui seront proposes seront tenus de rapporter une attesta- tion de bonnes vie et moeurs, expediee par I'eveque dans le diocese duquel ils auront exerce les fonctions do ministere eccle- siastique ; et ils seront examines sur leur doctrine par un eveque et deux pretres, qui seront commis par le premier consul, lesquels adresseront le resultat de leur examen au conseiller d'etat charge de toutes les affaires concernant les cultes. 18. Le pretre nomme par le premier consul fera les diligences pour rapporter I'institution du pape. — II ne pourra exercer au- cune fonction, avant que la bulle portant son institution ait ref u I'attache du gouvernement, et qu'il ait prete en personne le serment present par la convention passee entre le gouvernement Franpais et le Saint-Siege ^. Ce serment sera prete au premier consul, il en sera dresse proces-verbal par le secretaire d'etat. 19. Les eveques nommeront et institueront les cures. Nean- moins ils ne manifesteront leur nomination, et ils ne donneront I'institution canonique, qu'apres que cette nomination aura ete agreee par le premier consul. 20. Us seront tenus de resider dans leurs dioceses ; ils ne pourront en sortir qu'avec la permission du premier consul, 21. Chaque eveque pourra nommer deux vicaires generaux, et chaque archeveque pourra en nommer trois : ils les choisiront parmi les pretres ayant les qualites requises pour etre eveqyes. ' Les bulles d'institution canonique sont toujours re9ues et pub- liees sous les reserves suivantes : '* Ladite bulle d'institution ca- nonique sera re9ue sans approbation de clauses, formules ou expres- sions qu'elle renferme, et qui sont ou qui pourraient etre contraires a la Charte constitutlomielle, aux lois du royaume, aux franchises, liberies et maximes de I'dglise gallicane." — La bulle canonique est transcrite en Latin et en rran9ai8 sur les registres du conseil d'Etat. (Idem.) (UNIVEBSITYJJ NOTES. 2 1 7 22. lis visiteront annuellement et en personne une partie de leur diocese et, dans I'espace de cinq ans, le diocese entier. — En cas d'empecheraent legitime, la visite sera faite par un vicaire general. 23. Les eveques seront charges de I'organisation de leurs seminaires, et les reglements de cette organisation seront soumis a I'approbation du premier consul. 24. Ceux qui seront choisis pour I'enseignement dans les seminaires, souscriront la declaration faite par le clerge de France en 1682, et publico par un edit de la meme annee (V. ci- dessus) : ils se soumettront a y enseigner la doctrine qui y est contenue ; et les eveques adresseront une expedition en forme, de cette soumission, au conseiller d'etat charge de toutes les affaires concernant les cultes. 25. Les eveques enverront, toutes les annees, a ce conseiller d'etat, le nom des personnes qui etudieront dans les seminaires et qui se destineront a I'etat ecclesiastique. 26. Abroge par le decret du ^Sfeviier 1810, ci-apres. Section IV. — Des cures. 27. Les cures ne pourront entrer en fonctions qu'apres avoir prete, entre les mains du prefet, le serment present par la con- vention passee entre le gouvernement et le Saint-Siege. II sera dresse proces-verbal de cette prestation, par le secretaire gene- ral de la prefecture, et copie collationnee leur en sera delivree. 28. lis seront mis en possession par le cure ou le pretre quo I'eveque designera. 29. lis seront tonus de resider dans leurs paroisses. 30. Les cures seront immediatement soumis aux eveques dans I'exercice de leurs fonctions. 31. Les vicaires et desservants exer^eront leur ministere, sous la surveillance et la direction des cures. — lis seront approuves par leveque et revocables par lui. 32. Aucun etranger ne pourra etre employe dans les fonctions du ministere ecclesiastique, sans la permission du gouverne- ment. 33. Toute fonction est interdite a tout ecclesiastique, meme Francis, qui n'appartient a aucun diocese. L 218 ^ NOTES. 34. Un pretre ne pourra quitter son diocese pour aller des- servir dans un autre, sans la permission de son eveque. Section V. — Des chapitres cathedrauxy et du gouvernement des dioceses pendant la vacance du siege. 35. Les archeveques et eveques, qui voudront user de la faculte qui leur est donnee d'etablir des chapitres, ne pourront le faire sans I'autorisation du gouvernement, tant pour I'etablisse- ment lui-meme, que pour le nombre et le choix des ecclesias- tiques destines a les former. 36. Pendant la vacance des sieges, il sera pourvu par le me- tropolitain, et, a son defaut, par le plus ancien des eveques suffra- gants, au gouvernement des dioceses. — Les vicaires generaux de ces dioceses continueront leurs fonctions, meme apres la mort de I'eveque, jusqu'a son remplacement ^. 37. Les metropolitains, les chapitres cathedraux, seront tenus, sans delai, de donner avis au gouvernement de la vacance des sieges, et des mesures qui auront ete prises pour le gouverne- ment des dioceses vacants. 38. Les vicaires generaux qui gouverneront pendant la va- cance, ainsi que les metropolitains ou capitulaires, ne se per- mettront aucune innovation dans les usages et coutumes des dioceses. TiTRE II L — Du culte. 39. II n'y aura qu'une liturgie et un catechisme pour toutes les eglises catholiques de France. 40. Aucun cure ne pourra ordonner des prieres publiques extraordinaires dans sa paroisse, sans la permission speciale de I'eveque. 41. Aucune fete, a I'exception du dimanche, ne pourra etre etablie sans la permission du gouvernement ^. 1 Ce dernier § a ete rapporte par le decret du 28 i6\. 1810. 2 Les fetes reconnues par le gouvernement sont, outre les di- manches, Noel, 1' Ascension, I'Assomption et la Toussaint. — Le pre- mier jour de Pan est mis ^galement au nombre des jours f trie's. V. C. NOTES. 219 42. Les ecclesiastiques useront, dans les ceremonies reli- gieuses, des habits et ornements convenables a leur titre : ils ne pourront, dans auciin cas, ni sous aucun pretexte, prendre la couleur et les marques distinctives reservees aux eveques. pr. art 63 et les notes. — La loi du 18 novembre 1814 contient les dis- positions suivantes sur la celebration des fetes et dimanches : ** 1. Les travaux ordinaires seront interrompus les dimanches et jours de fetes reconnues par la loi de I'Etat. " 2i En consequence, il est defendu lesdits jours, — 1° aux mar- chands, d'etaler et de vendre, les ais et volets des boutiques ouverts ; — 2° aux colporteurs et etalagistes, de colporter et d'exposer en vente leurs marchandises dans les rues et places publiques ; — 3° aux arti- sans et ouvriers, de travailler exterieurement et d'ouvrir leurs ate- liers; — 4° aux charretiers et voituriers employes k des services locaux, de faire des chargements dans les lieux publics de leur domicile. *' 3. Dans les villes dont la population est au dessous de cinq mille ames, ainsi que dans les bourgs et villages, il est defendu aux caba- retiers, marchands de vin, d^bitants de boissons, traiteurs, limon- adiers, maitres de paume et de billard, de tenir leurs raaisons ouvertes et d'y donner k boire et a jouer lesdits jours, pendant le temps de I'offiee. " 4. Les contraventions aux dispositions ci-dessus seront con- statues par proc6s-verbaux des maires et ad joints, ou des commis- saires de police. " 5. Elles seront jug^es par les tribunaux de police simple, et punies d'une amende qui, pour la premiere fois, ne pourra pas exc^der cinq francs. " 6. En cas de recidive, les contrevenants pourront etre con- damnes au maximum des peines de police. " 7' Les defenses precedentes ne sont pas applicables, — 1° Aux marchands de comestibles de toute nature, sauf cependant I'execu- tion de I'art. 3 ; — 2° h tout ce qui tient au service de sante ; — 3° aux postes, messageries et voitures publiques ; — 4° aux voituriers de commerce par terre et par eau, et aux voyageurs ; — 5° aux usines dont le service ne poui*rait etre interrompu sans dommage ; — 6° aux ventes usitdes dans les foires et fetes dites patroncUes, et au debit des menues marchandises dans les communes rurales, hors le temps du service divin ; — 7° aux chargements des navires marchands et autres bdtiments du commerce maritime. [" 8. l2 220 NOTES. 43. Tous les ecclesiastiques seront habilles a la franpaise et en noir. — Les eveques pourront joindre a ce costume la croix pas- torale et les bas violets. 44. Les chapelles domestiques, les oratoires particuliers, ne pourront etre etablis sans une permission expresse du gouverne- raent, accordee sur la demande de I'eveque. 45. Aucune ceremonie religieuse n'aura lieu hors des edifices consacres au culte catholique dans les villes ou il y a des temples destines a difFerents cultes. 46. Le meme temple ne pourra etre consacre qu' a un meme culte. 47. II y aura, dans les cathedrales et paroisses, une place dis- tinguee pour les individus catholiques qui remplissent les autori- tes civiles et militaires. 48. L'eveque se concertera avec le prefet pour regler la maniere d'appeler les fideles au service divin par le son des cloches. On ne pourra les sonner pour toute autre cause sans la permission de la police locale. 49. Lorsque le gouvernement ordonnera des prieres publiques, les eveques se concerteront avec le prefet et le commandant militaire du lieu, pour le jour, I'heure et le mode d'execution de ces ordonnances. 50. Les predications solennelles, appelees sermons, et celles connues sous le nom de stations, de I'avent et du careme, ne se- ront faites que par des pretres qui en auront obtenu une autori- sation speciale de l'eveque. 51. Les cures, aux prones des messes paroissiales, prieront et feront prier pour la prosperite de la republique franpaise et pour les consuls (V. les art. 6 et 8 ci-dessus et la note). " 8. Sont egalement exceptes des defenses ci-dessus, les meuniers et les ouvriers employes, — 1° a la moisson et autres recoltes ; — 2° aux travaux urgents de I'agriculture ; — 3° aux constructions et repara- tions motivees par un peril imminent, a la charge, dans ces deux derniers cas, d'en demander la permission a I'autorite' municipale. " 9. L'autoritd administrative pourra etendre les exceptions ci- dessus aux usages locaux. " 10. Les lois et reglements de police anterieurs, relatifs k I'obser- vation des dimanches et fetes, sont et demeurent abrog^s." NOTES. 221 52. lis ne se permettront, dans leurs instructions, aucune inculpation directe ou indirecte, soit contre les personnes, soit eontre les autres cultes autorises dans I'Etat. 53. lis ne feront au prone aucune publication etrangere a I'exercice du culte, si ce n'est celles qui seront ordonnees par le gouvernement. 54. lis ne donneront la benediction nuptiale qu* a ceux qui justifieront, en bonne et du forme, avoir contracte mariage de- vant I'officier civil. C. p. 199, 200. 55. Les registres tenus par les ministres du culte, n'etant et ne pouvant etre relatifs qu'a radministration des sacrements, ne pourront, dans aucun cas, suppleer les registres ordonnes par la loi pour constater I'etat civil des Franpais. 56. Dans tous les actes ecclesiastiques et religieux, on sera oblige de se servir du calendrier d'equinoxe etabli par les lois de la republique ; on designera les jours par les noms qu'ils avaient dans le calendrier des solstices (calendrier gregorien). 57. Le repos des fonctionnaires publics sera fixe au dimanclie. TiTRE IV. — De la circonscription des archeveches, des eveches et des paroisses ; des edifices destines au culte et du traitement des ministres. Section I. — De la circonscription des archeveches et des eveches. 58. II y aura en France dix archeveches ou metropoles, et cinquante eveches. 59. La circonscription des metropoles et des dioceses sera faite conformement au tableau ci-joint ^. ' Une nouvelle circonscription des dioceses du royaume ayant e'te prescrite par une bulle donn^e a Rome le 10 octobre 1822, le tableau mentionn6 dans cet article doit etre considere comme non avenu. Une ordonnance du 31 du meme mois porte k cet ^gard : "1. La bulle donne'e k Rome le 10 octobre 1822, concemant la circonscription des dioceses, est re^ue et sera publiee dans le roy- aume. " 3. Ladite bulle est re9ue sans approbation des clauses, reserves, formules ou expressions qu'elle renferme, et qui sont ou pourraient etre contraires k la Charte constitutionnelle, aux lois du royaume, aux franchises, libert6s ou maximes de I'eglise gallicane. — EUe sera l3 222 ^ NOTES. Section II. — De la circonscription des paroisses. 60. II y aura au moins une paroisse dans chaque justice de paix. — II sera en outre etabli autant de succursales que le besoin pourra I'exiger. 61. Chaque eveque, de concert avec le prefet, reglera le nombre et I'etendue de ces succursales. Les plans arretes seront soumis au g-ouvernement, et ne pourront etre mis a execution sans son autorisation. 62. Aucune partie du territoire franpais ne pourra etre erigee en cure ou en succursale sans I'autorisation expresse du gouverne- ment. 63. Les pretres desservant les succursales sont nommes par les eveques. Section III. — Du traitement des ministres'^. 64. Le traitement des archeveques sera de 15,000fr.^ 65. Le traitement des eveques sera de 1 0,000 fr. 66. Les cures seront distribues en deux classes. — Le traite- ment des cures de la premiere classe sera porte a l,500fr.; celui des cures de la seconde classe, a lOOOfr. 67. Les pensions dont ils jouissent en execution des lois de I'assemblee constituante, seront precomptees sur leur traitement^. — Les conseils generaux des grandes communes pourront, sur leurs biens ruraux ou sur leurs octrois, leur accorder une aug- mentation de traitement, si les circonstances I'exigent. transcrite en latin et en fran9ais sur les registres de notre conseil d'etat." * Arr^te du 18 nwose an XI (8 Janvier 1803). Les traitements ecclesiastiques seront insaisissables en totalite. 5 Celui de Tarcheveque de Paris a ete fixe a 40,000fr. par Tordon- nance du 25 mai — 11 juin 1832, et celui des autres archeveques et eveques maintenu au raeme taux que ci-dessus. ^ Decret du II prairial an XII (30 mai 1804), cowfewawi reglement sur une nouvelle circonscription des succursales. "5. Le montant des pensions dont jouissent les desservants sera precompte sur celui de leur traitement. " 6. Les traitements des desservants seront payes par ti'imestre. —Les Eveques donneront avis de la nomination des desservants au NOTES. 223 68. Les vicaires et desservants seront choisis parmi les eccle- siastiques pensionnes en execution dcs lois de I'assemblee consti- tuante. — Le montant de ces pensions et le produit des oblations fornieront leur traitement 7. conseiller d'dtat charg6 de toutes les affaires concernant les cultes et aux prefets. — A compter du ler vendemiaire an XIII., les cures et les desservants seront munis d'un bi'evet de traitement, signe par I'archi-tresorier de I'empire : ils seront payes de leur traitement sur la presentation de ce brevet. "7. Le premier jour de chaque trimestre, le conseiller d'etat charge de toutes les affaires concernant les cultes remettra I'etat des desservants qui existaient le premier jour du trimestre precedent. Get etat presentera le montant de leur traitement et celui des pen- sions dont ils jouissent. " 8. Le payeur de chaque departeraent soldera les traitements des desservants, sur I'etat ordonnance par le prefet et dresse par I'eveque." Decret du 5 nitose an XIII (5 d^cembre 1805), relatifau mode de paiement du traitement accorde aux desservants et vicaires des succur- sales. "1. En execution du decret du 11 prairial dernier, tons les desser- vants des succursales dont I'etat numerique, divise par departements et par dioceses, est annexe au present, toucheront, a compter du ler vendemiaire an XIII., le traitement fixe par Particle 4,et suivant les formes prescrites par les art. 5, 6, 7 et 8 du decret precit6. " 2. Le paiement des desservants et vicaires des autres succursales demeure a la charge des communes de leurs arrondissements. V. ci- apr6s D. 30 dec. 1809, art. 40. " 3. Sur la demande des 6veques, les prefets regleront la quotite de ce paiement, et determineront les moyens de I'assurer, soit par les revenus communaux et les octrois, soit par la voie de souscription, abonnements et prestations volontaires, ou de toutre autre maniere convenable. — Ils regleront de meme les traitements des vicaires des succursales comprises au premiere article du present, et les augmen- tations que les communes de ces succursales seront dans le cas de faire au traitement de leurs desservants ; et ils adresseront leurs arret^s au ministre de I'int^rieur et des cultes." 7 line ordonnance du 6 novembre 1814, porte: 1. Un supplement de traitement de deux cents francs par an sera payd a chaque desservant que son #veque aura charge provisoirement l4 224 NOTES. 69. Les eveques redigeront les projets de reglement relatifs aux oblations que les ministres du culte sont autorises a recevoir pour radministration des sacrements. Les projets de reglement rediges par les eveques ne pourront etre publics, ni autrement mis a, execution, qu'apres avoir ete approuves par le gouverne- ment. 70. Tout ecclesiastique pensionnaire de I'Etat sera prive de sa pension, s'il refuse, sans cause legitime, les fonctions qui pourront lui etre confiees. 71. Les conseils generaux de departement sont autorises a procurer aux archeveques et eveques un logement conve- nable. 72. Les presbyteres et les jardins attenants, non alienes, seront rendus aux cures et aux desservants des succursales. A defaut de ces presbyteres, les conseils generaux des communes sont autorises a leur procurer un logement et un jardin. 73. Les fondations qui ont pour objet I'entretien des ministres et I'exerciee du culte ne pourront consister qu'en rentes consti- tuees sur I'Etat : elles seront acceptees par I'eveque diocesain, et ne pourront etre executees qu'avec I'autorisation du gouverne- ment. 74. Les immeubles, autres que les edifices destines au loge- ment et les jardins attenants, ne pourront etre afFectes a des titres ecclesiastiques, ni possedes par les ministres du culte a raison de leurs fonctions ^. Section IV. — Des edifices destines au culte. 75. Les edifices anciennemcnt destines au culte catholique, actuellement dans les mains de la nation, a raison d'un edifice par cure et par succursale, seront mis a la disposition des eveques par arretes du prefet du departement. Une expedition de ces arretes sera adressee au conseiller d'etat charge de toutes les affaires concernant les cultes. 76. II sera etabli des fabriques pour veiller a I'entretien et a la conservation des temples, a I'administration des aumones ^. du service de deux succursales, a defaut de desservant en exercice dans I'une d'elles, et ce autant que durera le double service. * V. C. civ. art. 910. 937 et les lois et ord. en note. 9 V. Deer. 30 dec. 1809. NOTES. 225 78. Dans les paroisses ou il n'y aura point d'edifice disponible pour le culte, IMveque se concertera avec le prefet pour la desig- nation d'un edifice convenable. Articles Organiques du Culte Protestant. TiTEE I. — Dispositions generales pour toutes les communions pro- testantes. 1. Nul ne pourra exercer les fonctions du culte, s'il n'est Franyais. 2. Les eglises protestantes, ni leur ministre, ne pourront avoir des relations avec aucune puissance ni autorite etrangere. C. p. 207, s. 3. Les pasteurs et ministres des diverses communions protes- tantes prieront et feront prier, dans la recitation de leurs offices, pour la prosperite de la republique franfaise et pour les consuls. (V. ci-dessus, art. 6 et 8 et la note, page 577.) 4. Aucune decision doctrinale ou dogmatique, aucun formu- laire, sous le titre de confession, ou sous tout autre titre, ne pour- ront etre publics ou devenir la matiere de I'enseignement, avant que le gouvernement en ait autorise la publication ou promul- gation. 5. Aucun changement dans la discipline n'aura lieu sans la merae autorisation. 6. Le conseil d'Etat connaitra de toutes les entreprises des ministres du culte, et de toutes dissensions qui pourront s'elever entre ces ministres. 7. II sera pourvu au traitement des pasteurs des eglises consis- toriales ; bien entendu qu'on imputera sur ce traitement les biens que ces eglises possedent, et le produit des oblations etablies par I'usage ou par des reglements ^ ' Arrkte du 15 germinal an XII (4 avril 1805), sur le traitement des ministres protestants. "1. Le traitement des pasteurs des Eglises protestantes est regie' d'aprds la population des communes dans lesquelles ils exerceront leur minist^re. " 2. Les pasteurs des protestants des Eglises des communes dent la population est au dessus de trente mille ames sont pasteurs de pre- miere classe ; ceux des communes dont la population s'^i^ve depuis L 5 226 NOTES. 8. Les dispositions portees par les articles organiques du culte catholique sur la liberte des fondations, et sur la nature des biens qui peuvent en etre I'objet, seront communes aux eglises pro- testantes ^, 9. II y aura deux academies ou seminaires dans I'est de la France, pour I'instruction des ministres de la confession d' Augs- bourg. 10. II y aura un seminaire a Geneve, pour I'instruction des ministres des eglises reformees. 11. Les professeurs de toutes les academies ou seminaires seront nommes par le premier consul. 12. Nul ne pourra etre elu ministre ou pasteur d'une eglise de la confession d'Augsbourg, s'il n'a etudie, pendant un temps de- termine, dans un des seminaires franpais destines ii I'instruction des ministres de cette confession, et s'il ne rapporte un certificat en bonne forme, constatant son temps d'etude, sa capacite et ses bonnes moeurs. 13. On ne pourra etre elu ministre ou pasteur d'une eglise cinq mille ames inclusivement jusqu'^ trente mille ames sont pas- teurs de seconde classe ; et ceux des communes dont la population est exclusiveraent au dessous de cinq mille ames sont pasteurs de troisieme classe. " 3. Le traitement des pasteurs de la premiere classe est de 2000 fr. ; celui des pasteurs de la seconde classe est de 1 500 fr. ; celui des pasteurs de la derniere classe est de 1000 fr. "4. Le traitement des pasteurs court du jour ou le premier consul a confirm^ leur nomination. "5. Le traitement des pasteurs sera paye par trimestre. " 6. Le traitement des pasteurs est insaisissable (V. ci-dessus arrete du 18 niv. an XI., en note, page 562.) 2 Decret du 5 mai 1806 relatif au logement des ministres du culte pro - testant et a I'entretien des temples. "1. Les communes ou le culte protestant est exerc^ concurrem- ment avec le culte catholique sont autorisees a procurer aux minis- tres du culte protestant un logement et un jardin. " 2. Le supplement de traitement qu'il y aurait lieu d'accorder a ces ministres, les frais de construction, reparations, entretien des temples, et ceux du culte protestant seront egalement h la charge de ces communes, lorsque la necessity de venir au secours des eglises sera constatee. NOTES. 227 reformee, sans avoir ^tudie dans le serninaire de Geneve, et si on ne rapporte un certificat dans la forme enoncee dans I'article precedent. 14. Les reglements sur I'administration et la police interieure des seminaires, sur le nombre et la qualite des professeurs, sur la maniere d'enseigner, et sur les objets d'enseignement, ainsi que sur la forme des certificats ou attestations d'etude, de bonne conduite et de capacite, seront approuves par le gouverne- ment. TiTRE II. — Des eglises reformees. Section I. — De P organisation generate de ces eglises. 15. Les eglises reformees de France auront des pasteurs, des consistoires locaux et des synodes. 16. II y aura une eglise consistoriale par six mille ames de la meme communion. 17. Cinq eglises consistoriales formeront I'arrondissement d'un synode. Section II. — Des pasteurs, et des consistoires locaux. 18. Le consistoire de chaque eglise sera compose du pasteur ou des pasteurs desservant cette eglise, et d'anciens ou notables laiques, choisis parmi les citoyens les plus imposes au role des contributions directes : le norabre de ces notables ne pourra etre au dessous de six, ni au dessus de douze. 19. Le nombre des ministres ou pasteurs, dans une meme eglise consistoriale, ne pourra etre augmente sans I'autorisation du gouvernement. 20. Les consistoires veilleront au maintien de la discipline, a I'administration des biens de I'eglise, et a celle des deniers pro- venant des aumones. 21. Les assemblees des consistoires seront presidees par le pasteur, ou par le plus ancien des pasteurs. Un des anciens ou notables remplira les fonctions de secretaire. 22. Les assemblees ordinaires des consistoires continueront de se tenir aux jours marques par I'usage. — Les assemblees ex- traordinaires ne pourront avoir lieu sans la permission du sous- ])refet, ou du maire en I'absence du sous-pr^fet. 23. Tous les deux ans, les anciens du consistoire seront re- l6 228 NOTES. nouveles par moitie. A cette epoque, les anciens en exercice s'adjoindront un nombre egal de citoyens protestants, chefs de famille, et choisis parmi les plus imposes au role des contributions directes de la commune ou I'e'glise consistoriale sera situee, pour proceder au renouvellement. — Les anciens sortants pourront etre reelus. 24. Dans les eglises ou il n'y a point de consistoire actuel, il en sera forme un. Tons les membres seront elus par la reunion des vingt-cinq chefs de famille protestants les plus imposes au role des contributions directes : cette reunion n'aura lieu qu'avec I'autorisation et en la presence du prefet ou du sous-prefet. 25. Les pasteurs ne pourront etre destitues qu'a la charge de presenter les motifs de la destitution au gouvernement, qui les approuvera ou les rejettera. 26. En cas de deces, ou de demission volontaire, ou de desti- tution confirmee d'un pasteur, le consistoire, forme de la maniere prescrite par I'art. 18, choisira a la pluralite des voix pour le remplacer. — Le titre d'election sera presente au premier consul par le conseiller d'etat charge de toutes les affaires concernant les cultes, pour avoir son approbation. — L'approbation donnee, il ne pourra exercer qu'apres avoir prete eutre les mains du prefet le serment exige des ministres du culte catholique. 27. Tons les pasteurs actuellement en exercice sont pro- visoirement confirmes. 28. Aucune eglise ne pourra s'etendre d'un departement dans un autre. Section IIL — Des synodes. 29. Chaque synode sera forme du pasteur, ou des pasteurs, et d'un ancien ou notable de chaque eglise. 30. Les synodes veilleront sur tout ce qui concerne la cele- bration du culte, I'enseignement de la doctrine et la conduite des affaires ecclesiastiques. Toutes les decisions qui emaneront d'eux, de quelque nature qu'elles soient, seront soumises a Tap- probation du gouvernement. 31. Les synodes ne pourront s'assembler que lorsqu'on en aura rapporte la permission du gouvernement. — On donnera con- naissance prealable au conseiller d'etat charge de toutes les af- faires concernant les cultes, des matieres qui devront y etre NOTES. 229 traitees. L'assemblee sera tenue en presence du prefet ou du sous-prefet : et une expedition du proces-verbal des deliberations sera adressee par le prefet au conseiller d'etat charge de toutes les affaires concernant les cultes, qui, dans le plus court delai, en fera son rapport au gouvernement. 32. L'assemblee d'un synode ne pourra durer que six jours. TiTRE III. — De r organisation des eglises de la confession d'Atigs- bourg. Section I. — Dispositions generales. 33. Les eglises de la confession d'Augsbourg auront des pas- teurs, des consistoires locaux, des inspections et des consistoires generaux. Section IL — Des ministres ou pasteurs, et des consistoires locaux de chaque eglise. 34. On suivra, relativeraent aux pasteurs, a la circonscription et au r^gimedes eglises consistoriales, ce qui a ete present par la section II du titre precedent, pour les pasteurs et pour les eglises reformees. Section III. — Des inspections. 35. Les eglises de la confession d'Augsbourg seront subor- donnees a des inspections. 36. Cinq eglises consistoriales formeront I'arrondissement d'une inspection. 37. Chaque inspection sera composee du ministre ou d'un ancien ou notable de chaque eglise de I'arrondissement : elle ne pourra s'assembler que lorsqu'on en aura rapporte la permission du gouvernement la premiere fois qu'il echerra de la convoquer ; elle le sera par le plus ancien des ministres desservant les eglises de I'arrondissement. Chaque inspection choisira dans son sein deux laiques, et un ecclesiastique, qui prendra le titre d'inspec- teur, et qui sera charge de veiller sur les ministres et sur le maintien du bon ordre dans les eglises particulieres. — Le choix de I'inspecteur et des deux laiques sera confirme par le premier consul. 38. L'inspection ne pourra s'assembler qu'avec I'autorisation du gouvernement, en presence du prefet ou du sous-prefet, et apres avoir donne connaissance prealable au conseiller d'etat 230 NOTES. charge de toutes les affaires concernant les cultes, des matieres que Ton se proposera d'y trailer. 39. L'inspecteur pourra visiter les eglises de son arrondisse- ment ; il s'adjoindra les deux lai'ques nommes avec lui, toutes les fois que les circonstances I'exigeront; il sera charge de la con- vocation de I'assemblee generale de I'inspection. Aucune de- cision emanee de I'assemblee generale de I'inspection ne pourra etreexecutee sans avoir ete soumise a I'approbation dugouverne- ment. Section IV. — Des consistoires generaux. 40. II y aura trois consistoires generaux : I'un a Strasbourg, pour les protestants de la confession d'Augsbourg, des departe- ments du Haut et Bas-Rhin ; I'autre a Mayence, pour ceux des departements de la Sarre et du Mont-Tonnerre ; et le troisieme a Cologne, pour ceux des departements de Rhin-et-Moselle et de la Roer ^. 41. Chaque consistoire sera compose d'un president laique protestant, de deux ecclesiastiques inspecteurs, et d'un depute de chaque inspection. — Le president et les deux ecclesiastiques inspecteurs seront nommes par le premier consul. — Le president sera tenu de preter entre les mains du premier consul ou du fonctionaire public qu'il plaira au premier consul de deleguer a cet effet, le serment exige des ministres du culte catholique. — Les deux ecclesiastiques inspecteurs et les membres laiques pre- teront le meme serment entre les mains du president. 42. Le consistoire general ne pourra s'assembler que lorsqu'on en aura rapporte la permission du gouvernement, et qu'en pre- sence du prefet ou du sous-prefet : on donnera prealablement connaissance au conseiller d'etat charge de toutes les affaires concernant les cultes, des matieres qui devront y etre traitees. L'assemblee ne pourra durer plus de six jours. 43. Dans le temps intermediaire d'une assemblee a I'autre, il y aura un directoire compose du president, du plus age des deux ecclesiastiques inspecteurs et de trois laiques, dont un sera nomme par le premier consul: les deux autres seront choisis par le consistoire general. 3 Ces quatre derniers departements ne font plus partie du terri- toire fran9ais. NOTES. 231 44. Les attributions da consistoire general et du directoire continueront d'etre regies par les reglements et coutumes des eglises de la confession d'Augsbourg, dans toutes les choses aux- quelles il n'a point ete formellement deroge par les lois de la re- publique et par les presents articles. CHARTE DE 1830. Droit public des Frangais. r. Les Franpais sont egaux devant la loi, quels que soient d'ailleurs leurs titres et leurs rangs. 2. lis contribuent indistincteraent, dans la proportion de leur fortune, aux charges de I'Etat. 3. lis sont tous egalement admissibles aux emplois civils et niilitaires "*. 4. Leur liberte individuelle est egalement garantie, personne ne pouvant etre poursuivi ni arrete que dans les cas prevus par la loi et dans la forme qu'elle prescrit ^. 5. Chacun professe sa religion avec une egale liberte, et ob- tient pour son culte la meme protection. 6. Les ministres de la religion catholique, apostolique et Ro- maine, professee par la raajorite des Fran^ais, et ceux des autres cultes Chretiens, repoivent des traitements du Tresor public ^. 7. Les Franfais ont le droit de publier et de faire imprimer leurs opinions en se conformant aux lois ^. — La censure ne pourra jamais etre retablie. * Les faillis qui ne se sont pas completement lib6res avec leurs ereanciers, ne peuvent exercer aucune fonction publique (L. 21 vend, an III.-12 ocfc. 1704). — Certaines fonctions sont incompatibles avec d'autres. Ainsi, nul citoyen ne peut exercer en meme temps, dans la meme ville ou communaute, les fonctions municipales et les fonctions militaires. D. 30 Dec. 1789, art. 1. — Le d^cret du 24 vend, an III. (15 oct. 1794), prononce encore riucorapatibilitd des fonctions ad- ministratives et judiciaires. 5 Const, du 22 frim. an VIII, art. 76, s. ^ Une loi du 8 f^vrier 1831 accorde des ti'aitements aux ministres du culte isradite. C. des cult. ' L. du sept. 1835. C. presse. 232 NOTES. 8. Toutes les proprietes sont inviolables, sans aucune excep- tion de celles qu'on appelle nationales, la loi ne mettant aucune difference entre elles. 9. L'etat peut exiger le sacrifice d'une propriete pour cause d'interet public legalement constate, mais avec une indemnite prealable^. 10. Toutes recherches des opinions et des votes emisjusqu'a la restauration sont interdites : le meme oubli est comrnande aux tribunaux et aux citoyens. 11. La conscription est abolie. Le mode de recrutement de rarmee de terre et de mer est determine par une loi ^. Forme du gouvernemefit du Roi. 12. La personne du Roi est inviolable et sacree. Ses mi- nistres sont responsables. Au Roi seul appartient la puissance executive ^ 13. Le Roi est le chef de I'Etat ; il comrnande les forces de terre et de mer, declare la guerre, fait les traites de paix, d'alli- ance et de commerce, nomme a tons les emplois d'administration publique, et fait les reglements et ordonnances necessaires pour I'execution des lois, sans pouvoir jamais ni suspendre les lois elles-memes ni dispenser de leur execution. — Toutefois, aucune troupe etrangere ne pourra etre admise au service de I'Etat qu'en vertu d'une loi. 14. La puissance legislative s'exerce collectivement par le Roi, la chambre des pairs et la chambre des deputes. 15. La proposition des lois appartient au Roi, a la chambre des pairs et a la chambre des deputes. — Neanmoins toute loi d'impot doit etre d'abord votee par la chambre des deputes. 16. Toute loi doit etre discutee et votee librement par la majorite de chacune des deux chambres. 17. Si une proposition de loi a ete rejetee par I'un des trois pouvoirs, elle ne pourra etre representee dans la meme session. 18. Le Roi seul sanctionne et promulgue les lois. ^ C. exprop. ^ L. sur le recrutement de I'arm^e. C. arme'e. » V. Constit. 3 sept. 1791, tit. Ill, chap. II, sect, IV, art. 1, 4, 5 et6. NOTES. 233 19. La liste civile est fixee pour toute la duree du regne par la premiere legislature assemblee depuis Tavenement du Roi^. De la chamhre des pairs. 20. La chambre des pairs est une portion essentielle de la puissance legislative. 21. Elle est convoquee par le Roi en meme temps que la chambre des deputes. La session de I'une commence et finit en meme temps que celle de I'autre. 22. Toute assemblee de la chambre des pairs, qui serait tenue hors du temps de la session de la chambre des deputes, est illicite et nulle de plein droit, sauf le seul cas ou elle est reunie comme cour de justice, et alors elle ne pent exercer que des fonctions judiciaires. 23. (L. 29 Decembre 1831.) $ 1 . La nomination des membres de la chambre des pairs appartient au Roi, qui ne pourra les choisir que parmi les notabilites suivantes : ^ 2. Le president de la chambre des deputes et autres as- semblees legislatives ; $ 3. Les deputes qui auront fait partie de trois legislatures, ou qui auront six ans d'exercice ; § 4. Les marechaux et amiraux de France ; § 5. Les lieutenants-generaux: et vice-amiraux des armees de terre et de mer, apres deux ans de grade ; § 6. Les ministres a departement ; § 7. Les ambassadeurs, apres trois ans, et les ministres ple- nipotentiaires, apres six ans de fonctions ; § 8. Les conseillers d'etat, apres dix ans de service ordinaire ; § 9. Les prefets de departement et les prefets maritimes, apres dix ans de fonctions ; $ 10. Les gouvemeurs coloniaux, apres cinq ans de fonc- tions ; § \\. Les membres des conseils generaux electifs, apres trois elections a la presidence ; 2 La liste civile a etd rdgl^e conform^ment a cet article par la loi du 2 mars 1832. Elle est composde d'une dotation immobiliere et d'une somme annuelle de douze millions. 234 , NOTES. § 12. Les maires des villes de trente mille ames et au dessus, apres deux elections au raoins comme membres dii corps municipal, et apres cinq ans de fonctions de maire ; § 13. Les presidents de la cour de cassation et de la cour des comptes ; §14. Les procure urs generaux pres ces deux cours, apres cinq ans de fonctions en cette qualite ; § 15. Les conseillers de la cour de cassation et les con- seillers-maitres de la cour des comptes, apres cinq ans, les avocats generaux pres la cour de cassation, apres dix ans d'exercice ; $16. Les premiers presidents des cours royales, apres cinq ans de magistrature dans ces cours ; $ 17. Les procureurs generaux pres les memes cours, apres dix ans de fonctions ; $18. Les presidents des tribunaux de commerce dans les villes de trente mille ames et au dessus, apres quatre nomina- tions a ces fonctions ; J 19. Les membres titulaires des quatre academies de I'ln- stitut ; § 20. Les citoyens a qui, par une loi et a raison d'eminents services, aura ete nominativement decernee une recompense nationale ; $ 21. Les proprietaires, les chefs de manufacture et de maison de commerce et de banque payanttrois mille francs de contributions directes, soit a raison de leurs proprietes foncieres, depuis trois ans, soit a raison de leurs patentes depuis cinq ans, lorsqu'ils auront ete pendant six ans membres d'un con- seil general ou d'une chambre de commerce ; § 22. Les proprietaires, les manufacturiers, commerpants ou banquiers, payant trois mille francs d'impositions, qui auront ete nommes deputes ou juges des tribunaux de com- merce, pourront etre aussi admis a la pairie sans autre con- dition ; § 23. Le titulaire qui aura successivement exerce plusieurs des fonctions ci-dessus, pourra cumuler ses services dans toutes, pour completer le temps exige dans celle ou le service devrait etre le plus long. § 24. Seront dispenses du temps d'exercice exige par les NOTES. 235 paragraphes 5, 7, 8, 9, 10, 14, 15, 16, et 17, les citoyens qui ont ete nommes, dans I'annee qui a suivi le 30 juillet 1830, aux fonctions enoncees dans ces paragraphes. § 25. Seront ^galement dispensees, jusqu'au 1" Janvier 1837, du temps d'exercice exige par les $ 3, 11, 12, 18 et 21 ci-dessus, les personnes nommees ou maintenues, depuis le 30 Juillet 1830, aux fonctions enoncees dans ces cinq para- graphes ; § 26. Cos conditions d'admissibilite a la pairie pourront etre modiliees par une loi. § 27. Les ordonnances de nomination de pairs seront in- dividuelles. § 28. Ces ordonnances mentionneront les services et indi- queront les titres sur lesquels la nomination sera fondee. § 29. Le nombre des pairs est illimite. § 30. Leur dignite est conferee a vie, et n'est pas trans- missible par droit d'heredite. $31. lis prennent rang entre eux par ordre de nomination. § 32. A I'avenir, aucun traitement, aucune pension, aucune dotation, ne pourront etre attaches a la dignite de pair^. 24. Les pairs ont entree dans la chambre a vingt-cinq ans, et voix deliberative a trente ans seulement. 25. La chambre des pairs est presidee par le chancelier, et, en son absence, par un pair nomme par le Roi. 26. Les princes du sang sont pairs par droit de naissance : ils siegent immediatement apres le president. 27. Les seances de la chambre des pairs sont publiques comma celles de la chambre des deputes. 28. La chambre des pairs connait des crimes de haute tra- hison et des attentats a la surete de I'Etat, qui seront definis par la loi \ 3 L'article 23 de la Charte, remplace par la loi du 9 decembre 1831, ^tait ainsi con§u : " La nomination des pairs de France ap- partient au Roi. Leur nombre est illimite : il peut en varier les dignit^s, les nommer a vie, ou les rendre h^r^ditaires, selon sa volenti." * L. du 9 sept. 1835, art. 1 et 2 C. de la presse. — La loi qui devait d^finlr I'attentat n'a pas encore et6 rendue. .. V OF THi i UNIVEIv. 236 NOTES. 29. Auoun pair ne peut etre arrete que de Tautorite de la chambre, et juge que par elle en matiere criminelle. De la chambre des deputes des departements, 30. La chambre des deputes sera composee des deputes elus par les colleges electoraux dont rorganisation sera determinee par des lois^. 31. Les deputes seront elus pour cinq ans. 32. Aucun depute ne peut etre admis dans la chambre s'il n'est age de trente ans, et s'il ne reunit les autres conditions de- terminees par la loi. 33. Si neanmoins il ne se trouvait pas dans le departement cinquante personnes de I'age indique, payant le cens d'^ligibilite determine par la loi, leur nombre sera complete par les plus im- poses au dessous du taux de ce cens, et ceux-ci pourront etre elus concurremment avec les premiers. 34. Nul n'est electeur, s'il a moins de vingt-cinq ans, et s'il ne reunit les autres conditions determinees par la loi ^. 35. Les presidents des colleges electoraux sont nommes par les electeurs. 36. La moitie au moins des deputes sera choisie parmi les eligibles qui ont leur domicile politique dans le departement. 37. Le president de la chambre des deputes est elu par elle a I'ouverture de chaque session. 38. Les seances de Ja chambre sont publiques ; mais la de- mande de cinq membres suffit pour qu'elle se forme en comite secret. 39. La chambre se partage en bureaux pour discuter les pro- jets qui lui ont ete presentes de la part du Roi. 40. Aucun impot ne peut etre etabli ni pergu, s'il n'a ete consenti par les deux chambres, et sanctionne par le Roi. 4L L'impot foncier n'est consenti que pour un an. Les impo- sitions indirectes peuvent I'etre pour plusieurs annees ^ 42. Le Roi convoque chaque annee les deux chambres : ^ L. du 12 sept. 1830 sur la reelection des deputes pronius a des functions publiques salarides, et L. du 19 avril 1831 sur les elections k la chambre des ddputds. G. dect. 6 L. du 19 avril 1831. C. dect. ? C. Contrib. NOTES. 237 il les proroge, et pent dissoudre celle des deputes ; mais, dans ce cas, il doit en convoquer une nouvelle dans le delai de trois mois. 43. Aucune contrainte par corps ne peut etre exercee contre un membre de la chambre durant la session, et dans les six se- maines qui I'auront precedee ou suivie. 44. Aucun membre de la chambre ne peut, pendant la duree de la session, etre poursuivi ni arrete en matiere criminelle, sauf le cas de flag-rant delit, qu'apres que la chambre a permis sa poui-suite- 45. Toute petition a I'une ou a I'autre des chambres ne peut etre faite et presentee que par ecrit : la loi interdit d'en apporter en personne et a la barre. Des ministres. 46. Les ministres peuvent etre membres de la chambre des pairs ou de la chambre des deputes. — lis ont en outre leur en- tree dans I'une et I'autre chambre, et doivent etre entendus quand ils le demandent. 47. La chambre des deputes a le droit d'accuser les ministres et de les traduire devant la chambre des pairs, qui seule a celui de les juger. De Pordrejudiciaire^. 48. Toute justice emane du Roi ; elle s'administre en son nom par des juges qu'il nomme et qu'il institue. 49. Les juges nommes par le Roi sont inamovibles. 50. Les cours et tribunaux ordinaires actuellement existant sont maintenus ; il n'y sera rien change qu'en vertu d'une loi. 5L L'institution actuelle des juges de commerce est conserv^e. Co. 615, s. 52. La justice de paix est egalement conserv^e. Les juges de paix, quoique nommes par le Roi> ne sont point inamovibles. 53. Nul ne pourra etre distrait de ses juges naturels. 54. II ne pourra en consequence etre cre^ de commissions et « V. Constit. des 3-14 sept. 1791, tit. Ill, chap. V ; du 22 frim. an VIII, tit. V. 238 . KOTES. de tribunaux extraordinaires, a quelque titre et sous quelque de- nomination que ce puisse etre. 55. Les debats seront publics en matiere criminelle, a moins que cette publicite ne soit dangereuse pour I'ordre et les moeurs ; et, dans se eas, le tribunal le declare par un jugement^. 56. L'institution des jures est conservee. Les changements qu'une plus longue experience feraitjuger necessaires nepeuvent etre efFectues que par une loi ^ 57. La peine de la confiscation des biens est abolie et ne pourra pas etre retablie. 58. Le Roi a le droit de faire grace et celui de commuer les peines. 59. Le Code civil et les lois actuellement existantes, qui ne sont pas contraires a la presente Charte, restent en vigueur jus- qu'a ce qu'il y soit legalement deroge. Droits particuliers garantis par VEtat. 60. Les militaires en activite de service, les oflficiers et soldats en retraite, les veuves, les officiers et soldats pensionnes con- serveront leurs grades, honneurs et pensions. 61. La dette publique est garantie. Toute espece d'engage- ment pris par I'Etat avec ses creanciers est inviolable. 62. La noblesse ancienne reprend ses titres, la nouvelle con- serve les siens. Le Roi fait des nobles a volonte ; mais il ne leur accorde que des rangs et des honneurs, sans aucune exemp- tion des charges et des devoirs de la societe. 63. La legion-d'honneur est maintenue. Le Roi determinera les reglements interieurs et la decoration. 64. Les colonies sont regies par des lois particulieres. 65. Le Roi et ses successeurs jureront a leur avenement, en presence des chambres reunies, d'observer fidelement la Charte constitutionnelle. 66. La presente Charte et tons les droits qu'elle consacre de- meurent confies au patriotisme et au courage des gardes natio- nales et de tons les citoyens frangais ^. 9 C. pr. 87. C. I. cr. 153, 171, 190 et 309. 1 C. I. cr. 381, s. 2 Les crimes et delits centre la Charte constitutionelle sont punis par les art. 109, s. du C. p. NOTES. 239 67. La France reprend ses couleurs. A I'avenir, il ne sera plus porte d'autre cocarde que la cocarde tricolore. Dispositions particulieres. 68. Toutes les nominations et creations nouvelles de pairs faites sous le regne du roi Charles X. sont declarees nuUes et non avenues. — L'article 23 de la Charte sera soumis a un nouvel examen dans la session de 1831 ^. 69. II sera pourvu successivement, par des lois separees, et dans le plus court delai possible, aux objets qui suivent : — 1° L'application du jury aux delits de la presse et aux delits poli- tiques * ; 2° la responsabilite des ministres et des autres agents du pouvoir ^ ; — 3° la reelection des deputes promus a des fonc- tions publiques salariees^ ; — 4° le vote annuel du contingent de I'armee ' ; — 5° I'organisation de la garde nationale, avec inter- vention des gardes nationaux dans le choix de leurs officiers ^ ; — 6° des dispositions qui assurent d'une maniere legale I'etat des officiers de toute grade de terre ou de mer ^ ; — 7° des institutions departementales et municij)ales fondees sur un systeme electif ^ ; 8° I'instruction publique et la liberte de I'enseignement ^ ; — 9*^ I'abolition du double vote et la fixation des conditions electorales et d'eligibilite^. 70. Toutes les lois et ordonnances, en ce qu'elles ont de con- 3 L. du 29 decern. 1831. * L. des 8 oct. 29, nov. 1830 et 9 sept. 1835. C. presse. 5 C. p. 114 et la note. '^ L. du 12 sept. 1830 sur la reelection des d^put^s C. dect. ' L. sur le recrutement de I'armde. C. armde. 8 L. du 21 mars 1832, du 19 avril 1832 et du 14 juillet 1837 C. garde nationale. ^ La loi du 19 mai 1834 a fixd I'etat des officiers de terra et de mer. Les lois ant^rieures des 11 et 12 avril 1831 ont ^tabli les droits des militaires de I'arm^e de terre et de mer aux pensions d'anciennetd et de retraite, et en ont fixe la quotite. » L. du 21 mars 1831, du 22 juin 1833, du 20 avril 1834. C. munic. et ddpart. 2 C. instr. pub., L. du 28 juin 1833 sur I'instruction primaire. 3 L. du 19 avril 1831. C. dect. 240 NOTES. traire aux dispositions adoptees pour la reforme de la Charte, sont des a present et demeurent annulees et abrogees. (Note to p. 25.) A very able writer in the Semeur (a Protestant periodical), of June, 1844, shows very clearly that this distinction of doctrine and discipline, as here understood, is inconsistent with the fundamental principles of Romanism, and must be renounced by true Romanists. His remarks on the necessary subjection of the temporal power to the spiritual in the genuine Romanist theory, and, on the change in the position of the Church of France since the year 1826 — and on the temporary abeyance of the secular claims of the Papacy — are deserving of the most attentive con- sideration. " M. le Comte de Montalembert est membre de la societe religieuse premierement, et n'est membre de la societe civile qu'ensuite, autant que le lui permettent les lots de PEglise, II nc connait, a y bien reflechir, qu'wwe seuk souverainete, au moins une seule souverainete entiere, absolue, indispensable, celle dont le Pape Gregoire XVI. est le depositaire et I'interprete. L'autre souverainete, celle de la puissance temporelley il ne la nie pas explicitement, mais elle n'est a ses yeux que d'un ordre inferieur et borne, c'est a dire, en termes plus clairs, que cette deuxieme souverainete n^existe pas veritablement ; car une souvei^ainete sub- ordonnee a une autre, ce rCest plus qiCun nom : la chose meme s'est evanouie. '• Telle etait, sous la Restauration, la doctrine de M. de La Mennais, qui depuis, . . . et alors elle etait desavouee par une nombreuse fraction du clerge Galilean. Telle est aujourd'hui la doctrine de M. le Comte de Montalembert, et elle trouve presque partout faveur et appui dans Vepiscopat ! Le sacerdoce Catholique Romain, on le voit, a modifie ses idees en France depuis 1826, epoque ou il laissait paisiblement citer devant les tribunaux M. de La Mennais pour son livre intitule : De la Religion consideree dans ses rapports avec V ordre politique et civil. L'auteur avait-il commis d'autre faute, si faute il y a, que celle d'avoir attaque, comma M. de Montalembert I'a fait a la tribune, NOTES. 241 les quatre articles de 1 682, et declare que YEglise Gallicanc, constituee de la sorte, devient schismatique ? " A parler vrai, c'est Id resprit du Catholicisme Romain; c'est la j)ensee du Saint-Siege, sa logique, sa pretention constante et invariable. Nos hommes d'Etnt, anciens et nouveaux, ont pris beaucoup de peine pour se faire illusion sur ce point ; ils ont imagine laborieusement un Catholicisme qu'on pourrait qualifier de Protestantisme poltron, et I'ont donne pour la croyance des Catholiques de France ; comme s'il leur appartenait de de- terminer ce que Rome doit penser et enseigner, tout en pro- fessant de lui rester soumis ! M. de Montalembert a eu raison de repondre a cela : * Oui, I'Eglise de Gregoire XVI. est la meme que celle de saint Gregoire VII., comme celle de saint Gregoire VII. etait la meme que celle de saint Gregoire-le- Grand, de saint Basile et de saint Hilaire *. Ah ! certainement, ce serait bien plus commode s'il en etait autrement ! Je com- prends que pour nos hommes d'Etat il serait plus commode que I'Eglise put varier dans ses dogmes, dans ses droits, dans ses pretentions, dans ses pratiques, comme les codes et les tribunaux. II n'y aurait a cela qu'un petit inconvenient : c'est que I'Eglise Catholique ne serait plus I'Eglise ; elle ne serait plus qu'une de ces sectes religieuses qui se transforment de siecle en siecle suivant les milieux ou elles vivent.' " M. Rossi a la tribune de la Chambre des Pairs, et M. Dupin, dans sa brochure, ont cru refuter victorieusement M. de Montalembert par leur distinction entre le dogme et la discipline, entre la croyance et les pratiques de la Papaute. Cette distinc- tion est-elle reelle, en principe et en fait? A-t-elle la moindre valeur, quand on se place au point de vue de M. de Montalem- bert ? Nous ne le pensons pas. En principe, c'est le meme pou- voir souverain qui decide ce qui est de dogme et ce qui est de disci- pline, et si Ton doit se soumettre a I'un, de quel droit serait-on dispense de se soumettre a I'autre? Ce serait nier la souve- rainete de Rome dans une partie essentielle de ses attributions ; * II serait superflu de montrer que I'orateur reraonte trop haiit dans sa these. De ce que Rome n'a abandonnd aucune de ses pre'- tentions depuis Grdgoire VII., il ne s'ensuit pas qu'elle n'en ait point formula de nouvelles depuis saint Hilaire. — {Note du Semeur.) M 242 ^ NOTES. ce serait retirer d'une main ce qu'on accorde de I'autre, puisque la discijiline penetre de tous cotes dans le dogme, et que le Saint- Siege est toujours maitre de nommer dogme ce que les Galileans nomment discipline ; ce serait enfin entrer dans la vole qui a conduit TAssemblee Constituante a etablir la constitution civile du clerge. Jamais un fidele Catholique Romain n'acceptera cette distinction. En fait, Rome n'a pas varie dans ses pre- tentions ou dans sa discipline plus que dans ses doctrines depuis le moyen age. Elle a pu, dans certains moments de crise, garder le silence ou se couvrir d'un voile ; elle s'est tenue a I'ecart, pour laisser passer I'orage, mais sans rien conceder, et en se reservant de faire reparaitre ses exigences dans des temps meilleurs. La distinction de MM. Dupin et Rossi, distinction qu'ils ont eux- memes empruntee aux anciens jurisconsultes, est done complete- ment vaine pour le Saint-Siege et pour ses fideles adherents, lis ont confondu de simples mesures de precaution temporaire avec de variations positives et definitivement acquises. Rome est patiente ; elle n'est pas changeante, et si elle suppose que le jour est revenu pour elle de rehabiliter en France toutes ses anciennes maximes, elle est pleinement dans son droit, une fois le principe de sa souverainete spirituelle admis. C'est la ques- tion du poete : ^ To be or not to be.^ MM. Rossi et Dupin sont bien libres de n'etre plus Catholiques Romains, mais ils ne peuvent continuer de I'etre qu'a ce prix. // n'y a pas devant Rome de demi-Protestantisme ; on obeit de tout point, ou i'on n'obeit plus du tout. Les Jansenistes etaient des Protestants dans son sens, quoi qu'ils en aient dit, si meme ils n'etaient pires. Les heritiers des traditions parlementaires le sont a leur tour. Ne vous y trompez pas : c'est a prendre ou a laisser. " Or, M. de Montalembert veut etre tout de bon Catholique Romain, et c'est avec I'esprit de la Papaute qu'il apprecie toutes les lois de VEtat. Si elles sont d'accord avec celles de I'Eglise, il les admet ; sinon, non. Vous avez certaines maximes qui constituent a votre avis les libertes de I'Eglise Gallicane, et vous y tenez beaucoup ; mais le Pape, seul souverain dans ces matieres en I'absence d'un concile universel, ou dans le silence de I'episcopat, les a desavouees et condamnees : arriere done les libertes de VEglise Gallicane! Vous avez aussi des articles NOTES. 243 organiques du Concordat, et vous pretendez lui attribuer une autorite egale a celle du Concordat meme. Mais M. de Monta- lembert y fait une tres-grande difference. Le Pape a signd le Concordat, et il a repousse les articles organiques ; des lors nous respectons I'un, et nous ne reconnaissons pas les autres. Tout cela est tres-logique, tres-consequent, tout cela est inevitable dans le Catholicisme Romain du noble Pair. C'est Rome qui parle par sa bouche, et si elle ne parle pas elle-meme en ces termes, ce n'est qu'une affaire de prudence, sachez-le bien. " M. Dupin est fort scandalise d'avoir entendu M. de Monta- lembert rejeter la declaration de 1682 par le motive que le Saint-Siege I'a improuvee et condamnee. ' Une loi de I'Etat, s'ecrie-t-il avec indignation, non executee, et qui ne pouvait pas Tetre, parce qu'elle avait ete cassee et annulee par le Saint-Siege ! et une telle enormite a pu etre proferee au sien d'une assemblee legislative, sous la presidence d'un chancelier de France!' M. Dupin n'y songe pas; il oublie que M. le comte de Monta- lembert a dit en meme temps que le Saint-Siege est la plus haute autorite que reconnaissent les Catholiques. Est-ce vrai, oui ou non, dans la doctrine du Catholicisme Romain ? C'etait le point de la question. On doit admirer ces jurisconsultes qui ont imagine, forge une sorte de Catholicisme parlementaire, sans I'aveu du chef des Catholiques, malgre ses desaveux, et qui se fachent ensuite de se voir dementis par le Catholicisme du Pape, tout en persistant a soutenir qu'ils sont fideles a la Papaute ! lis invoquent, a la verite, le nom de Bossuet, et la decision de I'episcopat Galilean. Mais Bossuet, avec tout son genie, n'etait pourtant qu'un simple eveque, et I'episcopat de France n'est point tout I'episcopat Catholique, en admettant meme que tout I'episcopat put prevaloir contre une desapproba- tion formelle du Saint- Siege, ce qui est contest e. Heresie, heresie protestante que d'elever I'autorite d'un eveque ou celle d'un concile national au-dessus de I'autorite de Rome ! Eh ! soyez done consequents : ayez le courage de votre opinion, et ne vous arretez pas au milieu du chemin, apres avoir proclame vos maximes d'une voix si fiere ! Si votre Catholicisme parle- mentaire et national est le veritable Catholicisme, desavouez le Pape qui vous dksavoue, et declarez-vous independents ! M 2 244 NOTES. VOUS NE POUVEZ pas avoir UN PIED DANS LE CaTHOLICISME ET l'aUTRE dans LE PeOTESTANTISME." The author proceeds to state the true grounds to be taken by the Gallieans who desire to deliver their country from the yoke of the usurpations, corruptions, and innovations of the Papacy. " Aussi, tons les textes de lois que M. Dupin oppose a M. le Comte de Montalembert ne seront pour ce dernier et pour la masse des CdXhoXiqnQS fideles que des arguments puerils. Cetait plus haul quHl fallait porter la discussion. Prouvez a M. de Montalembert, s'il vous est possible, que le Pape ne possede pas Vautorite supreme dans les chases de religion; montrez-lui qu'il a un compte k regler la-dessus avec les rois, et les mcmbres du Parlement, et les procureurs generaux. Cherchez vos preuves, non dans les arrets des corps judiciaires, mais dans la Bible et dans les ecrits des Peres de VEglise, et dans les actes des conciles, et dans les declarations des Papes eux-memes. Nous n'affirmons pas que vous convaincrez M. de Montalembert, mais du moins vous aurezfrappe justcy tandisque votre brochure frappe toujours a cote. II ne peut voir en vous jusqu'ici que les erreurs d'un legiste qui se croit Catholique et qui ne Test point." (Note to p. 43.) It was observed (above, p. 15, 58,) that the Charte of 1830, though framed on anti-papal principles and by parties most hostile to the papacy, has had the effect of promoting the interests^ of Rome in a most remarkable manner : and what is true with respect to Rome is also the case with regard to the Religious Orders, the spiritual gendarmerie of Rome, especially the Jesuits. By guaranteeing to every one an equality of libertj^ and pro- tection in the profession of his religion, without any qualifica- tion or restriction, (art. 5.) the Charte of 1 830 has, without its knowledge and against its will, placed the Religious Orders in an entirely new and most favourable position. So it is, that after a slumber of fifteen years, France now awakes, and finds to her great surprise, that she made a Revolu- tion in 1830, for the benefit of the Pope and the Jesuits ! " Are religious orders necessary to religion ? Are they an NOTES. 245 integral part of it ?" " Yes, certainly,'* replies M. de Mont- alembert and the high Catholic party, " the religious orders are the body-guard of the sovereign pontiff : you cannot touch them without hurting him. They are all organized with his per- mission and under his sanction. You cannot dissolve them without maiming the Church. The Jesuits are, in Pius the Vllth's words, the 'strong rowers' of the bark of St. Peter : attack them, and you injure him. If you are Catholics, then, you must respect the favoured children of the Father of the faithful, the vigorous members of the Head of the Church. In the name of religion and the Charte touch not a hair of the Jesuits." Such is M. Montalembert's argument. The following are his words on this subject in his speech, delivered in the Chamber of Peers, June 11th, 1845. " On croit nous avoir ferme la bouche en disant que les Jesuites ne sont pas I'Eglise. Personne n'a jamais dit qu'ils fussent I'Eglise. Mais ce qu'on dit, c'est qu'ils sont dans I'Eglise, qu'ils sont de I'Eglise, qu'ils sont ses fils les plus devoues, les soldats les plus fideles, et qui! on ne pent pas leurfaire injure sans faire injure a FEglise. Et cela par la raison toute simple qu'on ne peut pas faire injure a ceux qui font le service d'une puissance, qui portent ses couleurs, sans faire injure a cette puissance ; qu'on ne peut pas faire injure oyxfils d'une mere sans faire injure a cette mere elle-meme ; on ne peut pas les retrancher de I'Eglise sans les mutiler, pas plus qu'on ne peut retrancher le doigt de la main, la main du corps, sans mutiler le corps tout entier." In the same speech, in reply to the allegation that the Jesuits are dangerous to the state because they take an oath q/" allegiance to a foreign power, he defends them on the plea that the oath which they take to the pope is not more stringent than that taken by Romanist Bishops to the same sovereign pontiff, and that therefore the charge against them must be dismissed ! His words deserve to be cited as showing that neither the Jesuits nor the Roman Catholic Bishops can be (properly speaking) subjects of a temporal power, on account of the oath of allegiance which they take to the Pope. " On les accuse ensuite d'etre anti-nationaux, soumis a un M 3 246 ' NOTES. chef etrangor. Mais cela est encore applicable a FEglise elle- meme. " L'honorable comte Portalis reprochait I'an dernier aux Jesuites d'avoir pour patrie le monde. Mais c'est la precise- ment le trioraphe et la gloire de VEglise Catholique ! " Quant au sermeut special qu'on reproche aux Jesuites de faire envers le Pape, je suppose que I'auteur de ce reproche n'a jamais lu un livre qu'on appelle le Pontifical, et dans lequel se trouve le serment prete par les eveques. " J'ai compare les deux serments, et je declare que celui des eveques, centre lequel personne ne s'est jamais eleve, me parait au moins aussi imperatif; et je me persuade que quand vous I'aurez lu, si vous voulez en prendre la peine, vous le trouverez de meme." M. Montalembert appears to forget that sovereigns have a natural right to the allegiance of their subjects ; and that there- fore the oath of Romanist Bishops and Jesuits is an illegal oath, and ought not to be taken, and, if taken, ought to be abjured. The Bishops of the Church of France seem determined to identify themselves with the Jesuits. Already, before any active step has been taken against them, two members of the episco- pate, (the Bishop of Chartres in a letter to the minister of worship, dated May 20, 1845, and the Bishop of Chalons in a letter to the Univers, May 24, 1845,) have intimated, that if the Jesuits are ejected from their houses by the civil power they will receive them into their own palaces : and the former, the Bishop of Chartres, thus writes : " Je sais. Monsieur le Ministre, que plusieurs archeveques et eveques vous ont fait connaitre, que si les Jesuites etaient chasses de leurs maisons, ceux-ci trouveraient un asile dans celle qu'ils habitent eux-memes." It is for the competent authorities in France to determine whether the principles laid down by Ignatius of Loyola in his " Constitutions,^^ as carried out in practice by his disciples, are or are not detrimental to the security and welfare of States ; but if they are prejudicial to the public peace, and if they who were controlled by the old laws of France have been emanci- pated by the Charte, it will be observed as a remarkable phe- NOTES. 247 nomenon, that the Charte of 1830, which vaunted itself as an act of universal toleration, has turned out to be an act by which the French State persecutes good citizens and itself! . . . Since this was written, France has decided this question ; and the Jesuits are suppressed. (Note to p. 46.) In the beginning of the month of March, 1844, the Arch- bishop of Paris, together with four of his suffragans, addressed a memorial to the King on the subject of National Education. On the 10th of the same month the following letter to him ap- peared in the Moniteur. « Paris, 8 Mars, 1844. " MONSEIGNEUR, " Vous avez adresse au Roi un Memoire concerte entre vous et quatre de vos suffragants, qui, comme vous, Tont revetu de leurs signatures. " Dans ce Memoire, examinant a votre point de vue la question de la liberte d'enseignement, vous avez essaye de jeter un blame general sur les etablissements d'instruction publique fondes par I'Etat, sur le personnel du corps enseignant tout entier, et dirige des insinuations ofFensantes centre un des ministres du Roi. " Un journal vient de donner a ce Memoire I'eclat de la publicite. " Je ne doute pas que ce dernier fait ne se soit accompli sans votre concours ; mais je ne dois pas moins vous declarer que le Gouvernement du Roi improuve I'ceuvre meme que vous avez souscrite, et parce qu'elle blesse gravement les convenances, et parce qu'elle est contraire au veritable esprit de la loi du 18 Germinal, an X. " Cette loi interdit, en effet, toute deliberation dans une reunion d'eveques non autorisee : il serait etrange qu'une telle prohibition put etre eludee au moyen d'une correspondance etablissant le concert et operant la deliberation, sans qu'il y eut assemblee. " J'espere qu'il m'aura suffi de vous rappeler les principes poses dans les articles organiques du concordat pour que vous vous absteniez desormais d'y porter atteinte. M 4 248 NOTES. " Agreez, Monseigneur, I'assurance de ma haute consideration, " Le Garde des Sceaux, ministre de la justice " et des culles, N. Martin (du Nord.)" (Note to p. 47.) On the present relations of Church and State in France, two very able pamphlets have been recently published at Paris by one of the most eminent members of the French episcopate, the Bishop of Langres, Mgr. Parisis, entitled " Des Empieteme7its : " est-ce PJEglise qui empiete siir PEtat ? est-ce FEtat qui empiete sur 'TEglisef Decembre, 1844, and ''Des Tendances,'' Avril, 1845. The following extract from the former of these works (p. 109,) may serve to show the opinion of a French Bishop concerning the present position of his Church. " ' Que vous manque-t-il ? ' nous dira-t-on, ' Ce qui nous manque ! nous voyons sous nos yeux, sous nos mains, I'Eglise Catholique dont les eveques ne peuvent egalement ni recevoir les communications de leur chef visible, ni communiquer ensemble, ni transmettre a leur gre I'instruction a leurs ouailles ; nous voyons I'Eglise qui n'a plus a elle-meme ni temples pour son culte, ni demeure pour ses ministres, ni terres pour ses defunts ; nous voyons I'Eglise qui n'a plus le droit ni d'elever selon ses prin- cipes la jeunesse qui lui appartient, ni de recevoir les dons qu'on veut lui faire, ni de distribuer a ses pauvres les aumones publiques, ni enfin de se gouverner d'apres ses lois : et vous demandez ce qui lui manque ? II lui manque le plus cher de ses biens, le plus precieux de ses droits, la liberte !' " (Note to p. 48.) The French Bhho\)5,'m admitting iha validity of the Concordat of 1801, are unanimous in rejecti?ig the Organic Articles ap- pended by Napoleon, without the sanction of the Pope, to the Concordat in 1802 ; and yet, as is very remarkable, the amovi- bilite of the desservants, for which the Bishops are now contend- ing against the presbyters with earnestness almost approaching to a schism, rests not on the Concordat, but on the Organic Articles, sect. iv. art 31. "Les vicaires et desservants seront approuves par I'eveque et revocables par lui." And what is still more ob- NOTES. 249 servable is, that in the case recently laid before the Pope for his judgment by the Bishop of Liege, May, 1845, the revocabilite of the desservants seems after all to be alleged by the Bishop to rest on the Concordat! The following are copies of the original letters of the Bishop and of the Pope's rescript, as communicated by the Bishop of Liege to the clergy of his diocese. " Cornelius, miseratione divina Sanctae Sedis apostolicte gratia Episcopus Leodiensis, universo dioecesis nostras clero, salutem in Domino. " Ad vos, dilectissimi in Christo Fratres, ut munus est, trans- mittimus responsum Sedis Apostolicae vobis communicandum, cujus tenor est, ut sequitur : " Beatissime Pater, " Infrascriptus Episcopus Leodiensis omni qua decet venera- tione humillime petit, ut examinetur sequens dubium, sibique pro conservanda in sua dicecesi unitate inter clericos,et Ecclesiae pace, communicetur solutio. " An attentis praesentium rerum circumstantiis, in regionibus in quibus, ut in Belgio, sufficiens legum civilium fieri non potuit immutatio, valeat et in conscientia obliget usque ad aliam S. Sedis dispositionem disciplina inducta post Concordatum anni 1801, ex qua episcopi rectoribus ecclesiarum quae vocantur succursales Iwn&^xciiowem pro cura animarum conferre solent ad nutum revocabilem, et illi si revoceniur vel alio mittantur, tenentur obedire. " Caeterum Episcopi hac rectores revocandi vel transferendi auctoritate hand frequenter et non nisi prudenter ac paterne uti solent, adeo ut sacri ministerii stabilitati, quantum fieri potest, ex hisce rerum adjunctis, satis consultum videatur. "(Sign.) f CoRi^ELivs, Episcopus Leodien*' Reponse de la Congregation interprete du Concile a Mgr. FEveque de Liege, sur la situation des desservants. "Ex audientia SSmi die prima Mail 1845. Sanctissimus Dominus noster universa rei de qua in precibus ratione mature perpensa, gravibusque ex causis animum suum moventibus, referente infrascripto Cardinali Sacrae Congregationis Concilii M o 250 NOTES. Praefecto, benigne annuit, ut in regimine ecclesiarum succur- salium, de quibus agitur, nulla immutatio fiat, donee aliter a Sancta Apostolica Sede statutum fuerit. *'{Sign.) P. Card. Polidorius, Prcef. " A. ToMASSETTi, Suh, Secret. " In cujus fidem et conformitatem cum originali subscribimus. Leodii, hac 26 Maii, 1845. " H. Neven, Vic. Gen. " H.-J. Jacquemotte, Vic. Gen. '* De mandato, F.-E. Bremans, Secret." The Lois Organiques and the Concordat were acts in which the civil power had a part, indeed the principal one : and yet in this rescript the Pope declares that these laws are not to be altered until it shall seem fit to the Apostolic See ! Exorbitant powers are most dangerous to those who possess them, and the unlimited control which the French Bishops exercise over the desservants will in all probability prove not less dangerous to the French Church than any of the emjnetements of the State. (Note to p. 56.) Since the above remarks were written, this subject — the erec- tion of barrieres in the churches, and the tax levied for chairs, &c. — has attracted the attention of the French Legislature ; and as my friendly annotator, in p. 56, seems to think that I have been rather too severe in my criticisms on the practices there described, I beg to cite the following parliamentary interlocution, which took place in the Chamber of Deputies, 10th June, 1845. " F. De Lasteyrie. Je demande la parole. " Le Gouvernement salarie certains cultes : il a bien le droit d'exiger que les fideles soient traites d'une maniere egale ; aussi appellerai-je son attention sur la maniere dont on les parque dans certaines eglises de Paris. " N'avez-vous pas vu ces barrieres scandaleuses etablies dans nos eglises pour separer le riche du pauvre ? et vous savez aussi que, dans ce partage, ce n'est pas le pauvre qui est privilegie. '^Autrefois on avait etabli aussi des barrieres, mais c'etait pour prevenir, pour empecher, que les sermons, que les services NOTES. 251 divins ne fussent troubles par le bruit ; autrefois le pauvre, comme le riche, pouvait penetrer dans toutes les parties de I'Eglise ; il pouvait prier a cote du riche, et s'il n'avait pas le moyen de payer une chaise, il avait au moins la consolations de s'approcher de I'autel comme tous ses freres en religion. " A la porte des barrieres dont je parle, il y a non-seulement les horames attaches a I'eglise, il y a encore des agents de la force publique. Eh bien ! quelquefois, me rendant a des ma- nages, je me suis presente a ces barrieres, I'agent de la force publique me laissait passer, parce que j'etais vetu comme nous le sommes tous ici ; mais venait-il derriere raoi un ouvrier, I'agent de la force publique I'empechait de passer ; c'est la un abus, un abus scandaleux, sur lequel fappelle VattenUon de M. le ministre. " La pauvre mere qui a des enfants, la pauvre mere qui veut s'approcher avec eux de la table de la communion et de la chaire du predicateur ; cette pauvre mere qui a tant de peine a gagner son quotidien, on lui enleve une journee de salarie pour lui ac- corder le droit de s'approcher de la sainte table, pour lui per- mettre de venir s'agenouiller au pied de I'autel. " Je sais bien que les affaires interieures de I'eglise regardent particulierement les cures et les conseils de fabrique ; mais enfin le Gouvernement a le droit d'intervention dans I'exercice des cultes qu'il salarie : il a le droit d'exiger que le riche et le pauvre soient traites sur le pied de I'egalite. Ce n'est pas un blame que j'adresse ici au Gouvernement ; c'est un point sur lequel j'appelle son attention ; c'est un abus que je lui signale pour qu'il le reprime. " M. Le Garde des Sceaux. Les observations qui viennent de vous etre faites sont parfaitement justes ; j'ai prevenu les desirs de I'honorable preopinant a I'occasion des abus intolerables qui se sont glisses dans certaines eglises de Paris. J'ai ecrit a ce sujet a M. I'archeveque de Paris, qui m'a repondu qu'il s'enten- drait avec les cures et les conseils de fabrique pour chercher a faire cesser ces abus." My observations on this subject in page 56 were written in the spirit which deplores a bad practice, without censuring joer- sons ; I did not pretend to pronounce any opinion on the question, who the parties in fault may be. M 6 252 NOTES. Note to p. 70. As a specimen of the encyclopcedic character of the subjects of instruction in the schools of Paris, we may c\\Qy first, from M. Mourice's Prospectus, the following : — " L'Enseignement a principalement pour objet : " Les Langues Frangaise, Grecque et Latine, V Anglais et VAllemand, YItalien et YEspagnol, VHebreu et VArabe, etc. " La Rhetorique et la Philosophie ; " La Cosmographie, la Geographie, et VHistoire. " Les Mathematiques elhnentaires : Arithmetique, Geometric, Trigonometrie, Algehre, Geometrie Analytique, Elements de StO' tique et de Mecanique. " Les Sciences Naturelles : Chimie, Physique, Mineralogie, Geologie, Botanique, Zoologie. " Nota. La Maison renferme un Laboratoire de Chimie, un Cabinet de Physique, de Mineralogie, et de Geologie, des Solides, pour la Geometrie, une Collection de Machines jJour la Mecanique et pour la Physique appliquee aux Arts. " La Tenue des Livres et toutes les etudes relatives au Com- merce et a rindustrie. " La Musique Vocale et la Musique Instrumentale. " La Pehtture et totis les genres de Dessin : Dessin Lineah^e applique a la Perspective, a la Mecanique et a I'Architecture ; Dessin de Figure, de Paysage, de Marine^' etc. Secondly, from that of the College Royal de Louis-le- Grand ; — OBJETS DE l'eNSEIGNEMENT. " Religion, Langues anciennes et modemes, Belles-Lettres, Phi- losophie, Histoire, Mathematiques, Physique, Histoire Naturelle, Geographic, Ecriture, Dessin, Arts d^agrement, GymnastiqueT I subjoin the following extracts from the popular brochure of the modern Montaigne, M. le Vicomte de Cormenin, entitled ''Feu! Feu!" published in the present year (1845), — and of which 42,000 copies have been bought in six weeks — which presents a ludicrous, but graphic and correct picture of the omnigenous variety of study in the French schools, and gives some intimation of the moral and intellectual sterility which is NOTES. 253 its consequence ; and exhibits the lamentable deficiency under which they suffer in another respect. His remarks may be read with profit in our own country. He asks : — " Or,cettesocieteofficielle, d'ou sort-elle presque tout entiere? De dessus ou dessous les bancs de rUniversite. L'Universite donne-t-elle aux enfants de I'education morale ? Aucune. Pour- quoi ? Parce que c'est le fait de la famille. De I'education religkuse? Aucune. Pourquoi ? Parce que c'est le fait des pretres. La-dessus, on se recrie et Ton dit : Comment ? Mais nous avons des aumoniers ! Vous avez ce que vous voudrez, ce n'est pas la la question. La question est tout simplement de savoir si les jeunes gens qui nous arrivent de votre University ont ou non de la religion. Eh bien, moi, je vous dis qu'ils n'e7i ont pas. Le pourquoi ils n en ont pas n'est pas difficile a trouver. lis n'en ont pas, parce que I'Universite n'est pas faite, encore one fois, pour enseigner a ses eleves la morale et la religion. Est-ce qu'il ne lui reste pas, sans cela, bien assez de choses a ne pas leur apprendre ? Theme Grec et vers Latins, version, grammaire, histoire, escrime, geographic, equitation, natation, cosmographie, Allcmand, discours Latin, gymnastique, dessin, am- plifications, physique, miisique et metaphysique, ethique et mathe" matique, chimie, philosophic, orthographic. Us dansent et ils font leurs prieres, ils communient et se lavent les mains, ils se pei- gnent et se confessent ; tout cela est pele-mele dans le pro- gramme et execute comme une consigne, au battis du tambour : qui le nie ? Mais quand on les a, pendant dix ans, brosses, laves, peignes, bourres de Grec, de Latin, de musique, d'Alle- mand, d'histoire, de vers, de prose, de chimie, de cosmographie, de physique, de metaphysique, de philosophic et d'orthographie, que savent-ils de Grec, de Latin, de musique, d'Allemand, d'his- toire, de vers, de prose, de chimie, de cosmographie, d'ethique, de physique, de metaphysique, de philosophic et d'orthographie ? C'est ce que je pourrais vous dire ; mais j'aime mieux que vous le deraandiez av^ examinateurs de ces petits messieurs. " Pour ce qui est de savoir ce qu'ils ont appris de morale et de religion, ayez la complaisance de vous adresser aux eleves eux-memes, lorsqu'ils descendent les escaliers de la Sorbonne, avec leur diplome de bachelier sous le bras, et vous allez voir ce qu'ils vont vous repondre : 254 NOTES " Monsieur le bachelier, a qui j'ote mon chapeau, que savez- vous en religion ? Rien. " Entrez-vous parfois a leglise ? Jamais. " Quelles sont vos oeuvres de charite ? Aucune. " Que faites-vous le matin ? Je fume. " Et le soir ? Je polke. " Tres-bien ! vous voyez avec quelle candeur viennent de me repondre ces bacheliers fraichement rejus. " Mais apres avoir vu ce qu'ils sont, voyons un peu ce qu'ils deviennent. " Oil va-t-elle, cette jeunesse sceptique? Oii elle va? Elle va a I'Ecole-Normale, elle peuple vos colleges ; elle va a I'Ecole de Droit, et elle peuple vos tribunaux, vos Cours royales et votre Cour de Cassation, vos barreaux, vos etudes de notaires, d'avoues d'huissiers ; elle va aux Ecoles de medecine, et elle peuple vos Facultes, vos hopitaux, vos cites et vos villages ; elle va a i'Ecole-Polytechnique, et elle peuple vos mines, vos ponts-et-chaussees, votre artillerie et votre genie de terre et de mer ; elle va aux ecoles preparatoires de Saint-Cyr, de La Fleche et d'Angouleme, et elle peuple vos armees et vos vais- seaux ; elle va a votre Institut, et elle peuple vos cinq classes ; elle va au Conseil-d'Etat, oii elle juge a tort et a travers des cas de theologie ; elle va dans les grosses maires, les sous-pre- fectures et les prefectures, ou elle se dispute centre les cures et les eveques ; elle va dans les deux Chambres" &c. After reading this sketch of the career of the present French generation (1810 — 1845), who can be surprised that the ruling powers of France should now find it necessary to defend Paris against itself by a circle of fortifications, and should endeavour to maintain its tranquillity by putting itself into a state of siege? Note to p. 84. Lettre de I'Assemblee du Clerge de France, tenue en 1682, a tons les Prelats de I'Eglise Gallicane. (Dated "a Paris, le 19 Mars, 1682.") . . . "Nous le disons avec confiance, nos tr^s-chers collegues, en empruntant les paroles de Saint Cyprien, ' Celui qui aban- donne la chaire de Pierre, sur laquelle TEglise a ete fondee n'est plus dans I'Eglise.'" ' UNIVERSj NOTES. 255 Note to p. 88. The condemnation to which my Annotator refers was a very important act, and has already been very fruitful in its conse- quences. It is entitled, " Mandement de S. E. Mgr le Cardinal de Bonald, archeveque de Lyon et de Vienne, primat des Gaules, &c., portant condamnation d'un livre intitule: Manuel du Droit Public Ecclesiastique Franpais, par M. Dupin, docteur en droit, procureur-general pres la Cour de Cassation, depute de la Nievre, &c., &c., Paris, 1844; et d'un Ecrit du meme Auteur, intitule: Refutation des Assertions de M. le Comte de Montalerabert, dans son Manifesto Catholique." After reciting at great length the grounds of condemnation, the Archbishop concludes as follows : — " A ces causes, apres avoir examine nous-meme le livre inti- tule : JManuel du Droit Public Ecclesiastique Frangms, par M. Dupin, &c. " Le saint nom de Dieu invoque : nous avons condarane et condamnons lesdits ouvrages, comme contenant des doctrines propres a ruiner les veritables libertes de VEglise, pour raettre a leur place de honteuses servitudes; a accrediter des maximes opposees aux anciens Canons et aux maximes re9ues dans I'Eglise de France ; a affaiblir le respect du au Siege Apostoliqu£ j a in- troduire dans I'Eglise le Presbj/terianisme ; a entraver I'exercise legitime de la jurisdiction ecclesiastique ; a favoriser le schisme et rheresie: comme contenant des propositions respectivement fausses, heretiques, et renouvelant les erreurs condamnees par la Bulle dogmatique Auctorem Jldei de notre Saint Pere le Pape, de glorieuse memoire. Pie VL, du 28 Aoiit, 1794. " Nous d^fendons a tous les Ecclesiastiques de notre diocese de lire et de retenir ces ouvrages ; nous leur defendons d'en con- seiller la lecture ; nous defendons pareillement aux professeurs de theologie et de droit canon de mettre ces livres entre les mains de leurs eleves, et d'en expliquer les doctrines autrement que pour les rdfuter et les combattre. Nous faisons la meme defense aux professeurs de la Faculty de Thdologie de 1' Univer- site. "Et sera notre present Mandement envoyeaux Cures de notre 256 NOTES. diocese, aux Superieurs de nos seminaires, et aux Doyen et Professeurs de la Faculte de Theologie de 1' Universite. " Donne a Lyon, en notre palais archiepiscopal, sous notre seing", le sceau de nos armes et le contre-seing de notre secre- taire, le 21 Novembre, jour de la Presentation de lasainte Vierge au temple, 1844. " t L. J. M. Card, de Bonald, Arch, de Lyon. " Par Mandement : " Allibert, Chanoine- Secretaire.^ The Archbishop's Mandement, it will be seen, was published in November, 1844. On the 9th of March, 1845, appeared an Ordonnance Royale, condemning the Archbishop of an Ahus, for censuring a book which teaches the doctrine of the four articles of the Gallican Church ; and, therefore, for infringing the law which requires those articles to be subscribed and taught in the ecclesiastical seminaries of France. To this Ordonnance Royale, communicated to him by the Minister (the Garde-des-Sceaux, M. Martin, du Nord), the Archbishop replied in a letter of March 1 1th, in these terms : — -'Lyonle 11 Mars, 1845. " Monsieur le Ministre, " J'ai refu I'ordonnance royale du 9 Mars que Voire Excellence a cru devoir m'envoyer. Je I'ai ref ue dans un temps de I'annee ou I'Eglise retrace a notre souvenir les appels comme d'abus qui frapperent la doctrine du Sauveur, et les sentences du Conseil- d'Etat de I'epoque centre cette doctrine. Je Vai regue avec les dispositions qu'il etait facile de prevoir.''' * # * # * ■ The Archbishop first appeals to the bull Aucloremfidei : — " J'invoque la bulle Auctorem Jidei pour m'elever centre une erreur du Manuel de M. Dupin. Le Conseil-d'Etat me con- damne ; mais, pour m'atteindre, il faut qu'il passe sur les maximes gallicanes les plus certaines, et qu'il continue cette suite d'at- tentats commis centre ces maximes depuis cinquante ans. Mes- sieurs les conseillers d'Etat ne savent done pas qu'il est admis en France, comme ailleurs, qu'^we adressee aux fideles pour leur servir de regie de croyance, acceptee par le consentement expres ou tacite du corps episcopal, doit etre regardee comme lejugement NOTES. 257 irreforniable de VEglise ? Or, il en est ainsi de la bulle Auctorem fidei* Done, meme d'apres nos maximes, il n'est pas permis ^ un Catholique de la rejeter. Elle n'est pas enregistree : la ques- tion n'est pas la. C'est la regie de ma foi, e'est la regie de foi de tout Catholique veritable. ***** " Je dois remarquer en passant que la bulle Auctorem fidei ne condamne pas le quatre articles ; mais elle condamne a cet egard le synode de Pistoie, parce qu'il voulait faire de la declaration du clerge de France un decret de foi. S'il etait vrai que la bulle condamnat cette declaration, ma conscience m'obligerait alors de la condamner aussi, cette bulle etant unjugement irreformable de TEglise. Mais depuis le synode de Pistoie, les maximes ultra- montaines opposees aux quatre articles sont des opinmis comme avant le synode, puisque le Saint-Siege les abandonne aux dis- putes de I'ecole." He then invokes the protection of the Charte as authorizing the propagation, on the part of the Clergy, of any opinions which they may think fit to adopt concerning the Papal supre- macy, and therefore respecting the rights of the Crown: — " J'ai dit dans mon mandement, qu'une loi de I'Etac ne pou- vait pas m'obliger d'enseigner que le Pape est inferieur au concile; que le Pontife Roviain parlant ex cathedra, es^/tfeV/i^/e, et qu'il est soumis aux canoiu comme les autres eveques. Le Conseil-d'Etat me condamne ; et pour me frapper, il faut qu'il foule aux pieds I'article 7 de la Charte qui declare que je suis libre dHviprimer^ de publier, d'enseigner mon opinion. Ainsi, une loi de I'Etat interpre- tera ce texte de I'Evangile : J'ai prie pour toi afin que ta foi ne defaillepas. Et moi,eveque de I'Eglise Catholique, jene pourrai pas imprimer, publier, enseigner dans mon diocese une autre interpretation de ces paroles sacrees ! II faudra que je donne aux jeunes levites de mon seminaire celle qui emanera de I'auto- rite temporelle. Nous voila done revenus aux disputes theo- logiques du Bas-Empire. Si le Conseil-d'Etat me condamne parce que j'interprete les paroles de Jesus-Christ jt Pierre dans le sens de Tinfaillibilite, il se met done ^ la place de I'Eglise, et il m'enseigne la religion ! '* J'ai dit dans mon mandement que j'enseignerais dans mon 258 NOTES. seminaire ce qui me paraitrait plus conforme a TEcriture et a la tradition au sujet de la puissance de I'Eglise, et que, protege par la Charte, qui maintient la liberie des opinions, je ne prendrais point d'eng-agement au sujet de la declaration de 1682." In conclusion he appeals from the Privy Council to the Pope : " Enjugeant et condamnant le Manuel de Droit Ecclesiastique, de M. Dupin, je n'ai pas pretendu m'attribuer I'infaillibilite. Je soumets au Pape la condamnation que j'ai portee, comma je lui soumettrai tons les actes de mon ministere. C'est a lui qu'il appartient de reprendre ses freres dans V episcopal, et de casser ou de confirmer les sentences qu'ils prononcent. Si le Pasteur su- preme, si Veveque des eveques reconnait que j'ai mal juge et que j'ai condamne a tort le Manuel, aussitot je prendrai la plume pour dire a mes diocesains que leur Archeveque s'est trompe, et que le jugement qu'il a porte a ete reforme par le Vicaire de Jesus-Christsurlaterre. Je courberai la tete sous une sentence si venerable, et je proclamerai, en presence des fideles, la justice du coup qui m'aura frappe. Jusque-la, un appel comme d'abus ne pent pas meme effleurer mon ame. Et puis, que peut-on contre un eveque qui, grace h. Dieu, ne tient a rien et qui se renferme dans sa conscience ? J'ai pour moi la religion, la logique, et la Charte : je dois me consoler. Et quand, sur des points de doctrine Catholique, le Conseil-d'Etat a parle, la cause n'est pas jinie. " Agreez, Monsieur le Ministre, I'assurance de ma haute con- sideration. " f L. J. M., Card, de Bonald, Arch, de Lyon" This appeal to the Sovereign Pontiff was not long in vain. The Archbishop's letter is dated March 11th, and on the 5th of April following appeared a manifesto from the Vatican, of which the following is a French translation : — " DECRET. " Samedi, 5 Avril, 1845. " La sacree congregation des eminentissimes et reverendis- simes Cardinaux de la sainte Eglise romaine delegues et pre- poses par notre tres-saint Pere le pape Gregoire XVI. et par le Saint-Siege apostolique a VIndex des mauvais livres, avec charge, s'etendant a toute la Republique chretienne, de les pro- NOTES. 259 scrire, et de les corriger et d'en permettre la lecture a qui de droit, tenue au Palais apostolique du Vatican, a condamne et con- damne, a proscrit et proscrit, les ouvrages dont suivent les titres, a ordonne et ordonne de rappeler dans le present decret ceux d'entre ces ouvrages qui, deja condamnes et proscrits, sont a \ Index des livres prohibes. ***** " Manuel du Droit Public Ecclesiastique Frangais contenant : les Libertes de PEglise Gallicane en 83 articles — avec un Com- mentaire ; la Declaration du Clerge, de 1682, sur les limites de la puissance ecclesiastique : le Concordat — et sa loi organique, pre- cedes des Rapports de M. Portais, S^c. SfC. SfC. ; par M. DupiN, procureur-general pres la Cour de Cassation. ***** " Ainsi, que per Sonne i de quelque rang et condition quHl puisse etre, n'ait Faudace de publier a favenir, de lire ou de conserver, en quelque langue que ce soit, les susdits ouvrages condamnes et proscrits, mais qu'il soit tenu de les livrer aux Ordinaires ou aux inquisiteurs de Vheresie, le tout sous les peines portees a V Index des livres defendus. " Ce decret ayant ete soumis par moi, Secretaire soussigne, a NOTRE TReS-SAINT PeRE LE PAPE GrEGOIRE XVL, Sa SaINTETE I'a approuve et en a ordonne la promulgation. En foi de quoi, &c. " Donne a Rome le 7 Avril, 1845. '* Le Cardinal Mai, Prefet. " Place f du sceau. " Fr. Th. AnTONIN DeGOLA, de l'oRDEE DES Fr. PP. " Secretaire de la sacree Congregation. " Le decret ci-dessus a ete public et affich^, le 10 Avril, 1845, aux portes de Sainte-Marie-k-la-Minerve, de la Basilique du Prince des Apotres, du Palais du Saint-Office, du Tribunal in Monte- Citorio, et autres lieux accoutumes de Rome, par moi, Louis Pittori, huissier apostolique. " Joseph Cherubini, premier huissier." Nor is this all. Before the 20th of the following month (of May), sixty Bishops of France had publicly given in their 260 NOTES. adhesion to the Mandement of the Archbishop of Lyons ! or, as it is expressed in a French journal : — " De Vun des plus grands sieges de la chrStient^, de Pun des plus grands sieges de la France est partie une condamnation contre un livre dont I'auteur est procureur-general, le chef des procureurs- generaux ; il y a eu recours au Conseil-d' Etat, et apres la decision du Conseil-d' JStaty il y a eu soixante adhesions d'eveques a I'acte condamn^!" (Note to p. 91.) The Bishop of Langres in his Tendances, p. 75, (Paris, 1845,) speaks of the neglect of Latin in the colleges of the University as arising from anti-ecclesiastical motives. " Independamment des considerations generales que nous allons exposer, il serait facile de montrer, dans les details de I'administration universitaire, des tendances formellement anti- Catholiques. Nous ne donnerons pour exemple et pour preuve que la negligence affectee pour la langu£ Latine. On ne lit plus de Latin dans les ^coles primaires, et on ne I'apprend que tres-mal dans les colleges, ou Ton a mis en favour le Grec, dont la- connaissance approfondie est incomparablement moins utile et moins indispensable. C'est un fait notoire qu'aujourd'hui les eleves de PUniversite ne savent pas de Latin. Pourquoi cela? Pourquoi, lorsque le niveau des etudes est eleve sur tous les points, s'est-il abaissee sur un seul, la langue de I'Eglise Catholique ?" (Note to p. 101.) We have seen (above, Note, p. 91,) that the French Bishops complain of the neglect of Latin in the University schools, and of preference given there to Greek. The former part of the charge appears to be well founded ; but the amount of attention paid to Greek in the schools of France is not such, I think, as to create much alarm : and a little more regard for it on the part of the French Clergy vv^ould inspire more confidence, than can now be reposed, in their theological reasonings, and more hope that they would readily embrace, and steadily maintain, the truth. In turning over the pages of a work by the same Bishop (one of the most celebrated in France), who makes this NOTES; 261 accusation, I find the following passage (Des Empietements, by the Bishop of Langres, p. 22) : " N'oublions pas que FEglise est une society divinement ^tablie sur V UniU cfun Chef Supreme 2)our etre gouvernee par les Eveques successeurs des Apbtres,^^ " Spiritus Sanctus posuit Episcopos regere Ecclesiam Dei^." Such is the Bishop's inference from the text, npoo-exere tw 7toLfJLVL