Bearn And The Pyrenees Part 37

The Basque is said to be irritable, revengeful, and implacable; but gay and volatile, pa.s.sionately addicted to dancing and the _jeu de paume_, which he never abandons till compelled by positive infirmity. He is very adventurous, and fond of excitement; it is not, therefore, singular that he should be a hardy smuggler, so cunning and adroit that he contrives to evade the officers of the excise in a surprising manner. If, however, a smuggler falls beneath the shot of one of the guardians of right, all the natives become at once his deadly enemy, and he has no safety but in leaving the country instantly. The women a.s.sist their relations in this dangerous traffic, and perform acts of daring, which are quite startling. It is told of one, a young girl of Eshiarce, that, being hard pressed by a party of excise, she ran along a steep ledge of rocks, and, at a fearful height, cast herself into the Nive: no one dared to follow down the ravine; and they saw her swimming for her life, battling with the roaring torrent; she reached the opposite sh.o.r.e, turned with an exulting gesture, although her basket of contraband goods was lost in the stream, and, darting off amongst the valleys, was lost to their view.

The Basques have their comedy, which they call _Tobera-Munstruc_, or _Charivari represented_; and they enter into its jokes with the utmost animation and delight. They generally take for their subject some popular event of a comic nature, and all is carried on extempore. The young men of a village meet to consult respecting it; and then comes the _ceremonie du baton_. Those who choose to be actors, or simply to subscribe towards the expenses, range themselves on one side; two amongst them hold a stick at each end, and all those chosen pa.s.s beneath it; this const.i.tutes an engagement to a.s.sist; and it is a disgrace to fail. News is then sent to the villages round of the intention to act a comedy; and preparations are made by the select committee. The representations are positive _fetes_, and are looked forward to with great pleasure; crowds attend them; and their supporters are usually picked men, who have a reputation for talent and wit. Crimes never come under their consideration: it is always something extremely ridiculous, or some ludicrous failing, that is turned into contempt and held up to risibility. It is quite amazing to what an extent the genius of the improvvisatores go at times; they display consummate art and knowledge of human nature, quick _repartie_, subtle arguments, absurd conjunctions, startling metaphors, and are never at a loss to meet the a.s.sertions of their adversary on the other side; for it is always in the form of law-pleadings, for and against, that the comedy is conducted.

It is usually carried on in the manner following:

The crowd a.s.sembled, a man on horseback opens the _cortege_: he is dressed in white trowsers, a purple sash, a white coat, and a fine cap, ornamented with tinsel and ribbons; flutes, violins, tamborines, and drums, succeed; then come about forty dancers, in two files, who advance in a cadenced step; this is the celebrated dance called the _Morisco_, which is reserved for great occasions. This troop is in the same costume as the man on horseback; each dancer holding in his right hand a wand, adorned with ribbons, and surmounted by a bouquet of artificial flowers.

Then come the poet and a guard, a judge and two pleaders, in robes; and a guard on foot, bearing carbines, close the procession.

The judge and advocates take their places on the stage, seating themselves before three tables, the poet being in front on the left.

A carnival scene now takes place, in which are all sorts of strange costumes, harlequins, clowns, and jokers; in this a party of blacksmiths are conspicuous, whose zeal in shoeing and unshoeing a mule, on which a _huissier_ sits, with his face to the tail, creates great merriment.

When all this tumult is quieted by proclamation, music sounds; the poet advances and improvises an address, in which he announces the subject of the piece; his manner is partly serious, partly jesting. He points out the advocate who is to plead the cause of morals and propriety: this one rises, and, in the course of his exordium, takes care to throw out all the sarcasm he can against his rival, who rouses himself, and the battle of tongues begins, and is carried on in a sort of rhyming prose, in which nothing is spared to give force to jest or argument against the reigning vices or follies of the day. As the orators proceed and become more and more animated on the subject, they are frequently interrupted by loud applause. Sometimes, in these intervals, the poet gives a signal, which puts an end to the discussions before the public are fatigued; and, the music sounding, the performers of the national dance appear, and take the place of the two advocates for a time. These combatants soon re-commence their struggle; and, at length, the judge is called upon to p.r.o.nounce between them. A farcical kind of consultation ensues between the judge and the ministers around, who are supposed to send messengers even to the king himself by their mounted courier in attendance.

The judge at last rises, and, with mock solemnity, delivers his fiat.

Then follow quadrilles; and the famous _Sauts Basques_, so well-known and so remarkable, close the entertainments.

These _fetes_ last several days, as in Brittany, and are very similar in their style. I am told, however, that, though very witty, these representations are not fit for _la bonne compagnie_.

"If to what we have been able to collect on what are called Basques,"

says Du Mege, "we add the remarks of General Serviez, _charge d'administration_ of the department of the Ba.s.ses Pyrenees, a complete picture is presented of the manners and habits of the descendants of the Escualdunacs, who may be subdivided into three tribes, or families: the _Labourdins_, the _Navarrais_, and the _Souletins_."

"They have rather the appearance of a foreign colony transplanted into the midst of the French, than a people forming a portion of the country, and living under the same laws and government. They are extremely brave, and are always the terror of the Spaniards in all wars with them; but their aversion to leaving their homes is very great, and their attachment to their personal liberty is remarkable. They are much wedded to their own habits and customs, and are almost universally _unacquainted_ with the French language. They are said to be the _cleanest people in the world_; in which particular they singularly differ from the Bretons, whom, in some respects, they resemble.

"Mildness and persuasion does much with them, severity nothing: they are choleric in temper, but soon appeased; nevertheless, they are implacable in their hatred, and resolute in their revenge. Ready to oblige, if flattered; restless and active, hard-working; _habitually sober and well-conducted_, and violently attached to their religion and their priests. They seem rarely to know fatigue, for, after a hard day's work, they think little of going five or six leagues to a _fete_, and to be deprived of this amus.e.m.e.nt is a great trial to them.

"They are tenacious of the purity of their blood, and avoid, as much as possible, contracting alliances with neighbouring nations; they are impatient of strangers acquiring possessions in their country. They are apt to quarrel amongst each other at home; but there is a great _esprit du corps_ amongst them when they meet abroad. There are shades of difference in their characters, according to their province. In general, the _Souletins_ are more cunning and crafty than the rest, resembling their neighbours of Bearn in their moral qualities. The _Navarrais_ is said to be more fickle. The _Labourdins_ are fonder of luxuries, and less diligent than the others; and it is thought, consequently, less honest; the latter are generally sailors, and are known as good whalers."

There seems a desire amongst _improvers_ in France to do away amongst the common people with the original language, or _patois_, which exists in so many of the provinces; and in many of the schools nothing is taught but French. This would seem to be a benefit, as far as regards civilization; but it shocks the feelings of the people, who are naturally fond of the language of their fathers. The Bretons, like the Welsh with us, are very tenacious of this attempt: the people of Languedoc, with Jasmin, their poet, at their head, have made a stand for their tongue; and the Basques, at the present moment, are in great distress that measures are now being taken to teach their children French, and do away altogether with the language of which they are so proud, and which is so prized by the learned. In a late _Feuilleton_ of the Memorial des Pyrenees, I observed a very eloquent letter on the subject of instruction in French in the rural schools, from which the Basque language is banished. The children learn catechism and science in French, and can answer any question put to them in that language by the master, like parrots, being quite unable to translate it back into the tongue they talk at home, where nothing but Basque meets their ears.

It is, of course, quite necessary that they should understand French for their future good; but there does not appear a sufficient reason that they should neglect their own language, or, at any rate, that they should not be instructed in it, and have the same advantage as the Welsh subjects of Great Britain, who did not, however, obtain all they claimed for their primitive language without a struggle.

The writer in the Memorial contends that the children should be taught their prayers in Basque, and should know the grammar of that dialect in order to be able to write to their friends when abroad--for many of them are soldiers and sailors,--in a familiar tongue, since those at home by their fire-sides know nothing of French, and could not understand the best French letter that was ever penned. The question is, could they read _at all_, and if the epistle were read for them by a more learned neighbour, would not French be as easy as Basque? for the friend must have been at school to be of use.

Be this as it may, the "coil" made for the beloved tongue shows the feeling which still exists in Navarre for the "_beau dialecte Euskarien_."

"Do you know what you would destroy?" exclaims M. de Belsunce, in somewhat wild enthusiasm; "the sacred relic of ages--the aboriginal idiom, as ancient as the mountains which shelter and serve for its asylum!

"The Basque language is our glory, our pride, the theme of all our memories, the golden book of our traditions. Proud and free in its accent, n.o.ble and learned in its picturesque and sonorous expressions, its formation and grammatical form are both simple and sublime; add to which, the people preserve it with a religious devotion.

"It is the language spoken by our ill.u.s.trious ancestors--those who carried the terror of their arms from the heights of the Pyrenees to Bordeaux and Toulouse. It is the language of the conquerors of Theodobert, Dagobert, and Carebert; and of the fair and ill-fated wife of the latter--the unfortunate Giselle. Were not the sacred cries of liberty and independence uttered amongst our mountains in that tongue, and the songs of triumph which were sent to heaven after the victory of the Gorges of the Soule? It is the dialect named by Tacitus, as that of those who were never conquered--_Cantaber invictus_: immortalized as that of the _Lions of War_: spoken by the most _ancient people in the world_--a race of shepherds with patriarchal manners, proverbial hospitality, and right-mindedness; light-hearted, friendly and true, though implacable in vengeance and terrible in anger as undaunted in courage.

"Our chronicles live in our national songs, and our language proves an ancient civilization. To the philosopher and the learned who study it, it presents, from its grandeur, its n.o.bility, and the rich harmony of its expressions, a subject of grave meditation; it may serve as the key of the history of nations, and solve many doubts on the origin of lost or faded languages."

Perhaps M. de Belsunce takes a rather pompous view of the subject; but he has, nevertheless, much reason in his appeal.

As specimens of this extraordinary language, some of the names of the Basque towns may amuse and surprise the reader; perhaps, in the Marquesas islands, lately taken possession of by the French, they may find some sounds which to Basque sailors, of which a ship's crew is almost certain to have many, may be familiar.

Places in the district of Forest of Saint Eugrace.

Iratsodoqui. Urruxordoqui. Mentchola. Orgambidecosorhona.

Furunchordoqui, near the Port d'Anie.

The Pic d'Anie is properly called Ahuguamendi.

In Ba.s.se Burie occur the following names;--

Iturourdineta. Iparbarracoitcha. Aspildoya. Lehintchgarratia.

In the arrondiss.e.m.e.nt of Bayonne may be met with:--Urkheta, Hiriburu, Itsasu, Beraskhoitce, Zubernua, and others equally singular in sound.

CHAPTER XIV.

CAGOTS--CACOUS OF BRITTANY.

ONE of the most puzzling and, at the same time, interesting subjects, which recurs to the explorer in the Pyrenees, is the question respecting that mysterious race of people called Cagots, whose origin has never yet been satisfactorily accounted for. All travellers speak of the Cagots, and make allusion to them, but nothing very positive is told. When I arrived in the Pyrenees, my first demand was respecting them; but those of my countrymen who had ever heard of their existence a.s.sured me that their denomination was only another word for _Cretin_ or _Goitreux_: others insisted that no trace of the ancient _parias_ of these countries remained, and some treated the legends of their strange life as mere fables.

I applied to the French inhabitants; from whom I heard much the same, though all agreed that Cagots were to be found in different parts of the mountains, and that they were still shunned as a race apart, though the prejudice against them was certainly wearing away.

I inquired of our Bearnaise servant whether she could tell me anything about the Cagots, upon which she burst into a fit of laughter, which lasted some time, on her recovery from which she informed me that they were accustomed to use the word as a term of derision. "Any one," said she, "_whose ears are short--cut off at the tip_, we call Cagot; but it is only _pour rire_, it is not a polite word."

I hoped, from her information, and the manner in which she treated the subject, that the Cagots were indeed extinct, and known only as a by-word, which had now no meaning; but I found, by conversing with intelligent persons who had been a great deal in the mountains, and given their attention to such discoveries, that the unfortunate people, once the objects of scorn and oppression to all their fellow-men, are still to be found, and still lead an isolated life, though no longer proscribed or hunted like wild beasts as formerly.

I examined, with the aid of a friend in Pau, the archives of the town, and found several times mention made of these people up to a late period, in which they were cla.s.sed as persons out of the pale of the law; a price is put on their heads, as if they were wolves; they are forbidden to appear in the towns, and orders are issued to the police to _shoot them_ if found infringing the rules laid down; punishments are named as awaiting them if they ventured to ally themselves, in any way, with any out of their own caste, and they are spoken of together with brigands and malefactors, and all other persons whose crimes have placed them out of the protection of their country.

In Gascony, Bearn, and the Pays Basque, it is well known that for centuries this proscribed race has existed, entirely separated from the rest of their species, marrying with each other, and thus perpetuating their misfortune, avoided, persecuted, and contemned: their origin unknown, and their existence looked upon as a blot on the face of nature. At one period the Cagots were objects of hatred, from the belief that they were afflicted with the leprosy, which notion does not appear to be founded on fact; in later times, they have been supposed to suffer more especially from _goitre_; but physicians have established that they are not more subject to this hideous disease than their neighbours of the valleys and mountains. Nevertheless, a belief even now prevails that this wretched people, and the race of Cretins, are the same, and that they owe their origin to the Visigoths, who subdued a part of Gaul.

Ramond, in his "Observations on the Pyrenees," has the following curious pa.s.sage: "My observations on the Cretins had thrown little light on the subject; and learned persons whom I had consulted had not placed it in a clearer point of view: I found myself obliged to add another proof to the many that exist, to demonstrate that the resemblance of effects is not always a sure indication of the ident.i.ty of causes; when my habitual intercourse with the people entirely changed the nature of the question, by showing that it was amongst the unfortunate race of Cagots that I should find the Cretins of the Valley of Luchon.

"It was with a shyness which I found much difficulty in overcoming, that the inhabitants of this country avowed to me that their valley contained a certain number of families which, from time immemorial, were regarded as forming part of an infamous and cursed race; that those who composed them were never counted as citizens; that everywhere they were forbidden to carry arms; that they were looked upon as slaves, and obliged to perform the most degrading offices for the community at large; that misery and disease was their constant portion; that the scourge of _goitre_ generally belonged to them; that they were peculiarly afflicted with the complaint in the valleys of Luchon, all those of the Pays de Comminges, of Bigorre, Bearn, and the two Navarres; that their miserable abodes are ordinarily in remote places, and that whatever amelioration of prejudice has arisen in the progress of time, and the improvement of manners, a marked aversion is always shown towards that set of people, who are forced still to keep themselves entirely distinct from the free natives of the villages in their neighbourhood."

There hare, however, many parts of Bearn, Soule, and Navarre, for instance, in following the course of the Gave of Oloron, inhabited by Cagots who are by no means subject to the infirmity of _goitre_, by which it appears that it is merely an accidental complaint with them as with others.

The prejudice which has peculiarly attributed to them this horrible affliction is therefore erroneous: and equally so is the idea that they carry in their appearance any indication of a difference of species: for, instead of the sallow, weak, sickly hue which it was believed belonged to them, it is known that they differ in nowise from the other natives in complexion, strength, or health. Instances of great age occur amongst them; and they are subject to no more nor less infirmities than others. Beauty or ugliness, weakness or strength, deformity or straightness, are common to the Cagots as to the rest of the human race.

This, however, is certain, that in some villages the richest persons are of the proscribed order; but they, nevertheless, are held in a certain degree of odium, and their alliance is avoided: the state of misery and dest.i.tution in which they were represented to M. Ramond exists but partially at present; for, being in general more active and industrious than the other inhabitants, they very frequently become rich, although they never are able to a.s.sume the position in society which wealth in any other cla.s.s allows.

The following is a fearful picture, which it is to be hoped is exaggerated at the present day. It exhibits the Cagots according to the opinion a few years ago prevalent, and denies to this people the health for which others who defend them contend:

"Health," says the French author of "Travels in the French Pyrenees,"

"that treasure of the indigent, flies from the miserable huts of Agos, Bidalos, and Vieuzac: three villages, so close together, that they const.i.tute one whole: they are situated in the valley called Extremere de Sales. The numerous sources which spring beside the torrent of Bergons, the freshness and solitude of these charming retreats, the rich shade of the thick chesnuts, which in summer form delicious groves--all is obscured by the miserable state of the inhabitants: diseases of the most loathsome kind prevail for ever in this smiling valley: Cretins abound, those unhappy beings _supposed to be the descendants of the Alains_, a part of whom established themselves in the Pyrenees and the Valais. Whether this connexion really exists or not, a stupid indifference, which prevents them from feeling their position, exists in common with the Cretins amongst those people known as Goths, or Cagots, _chiens de Gots_, and _Capots_, who are a fearful example of the duration of popular hatred. They are condemned to the sole occupation permitted to them, that of hewing of wood; are banished from society, their dwellings placed at a distance from towns and villages, and are in fact excommunicated beggars; forced, besides, in consequence of the profession of Arianism, adopted by their Gothic ancestors, to wear on their habits a mark of obloquy in the form of a goose's foot, which is sewn on their clothes; exposed to insult and every species of severity; condemned to the fear of having their feet pierced with hot irons, if they appear bare-footed in towns, and pursued with the most bitter rigour that bigotry and animosity can indulge in."

The words, _Stupides, Idiots, Cretins_, and _Cagots_ have been considered synonymous; but this is an error: the last wretched cla.s.s being separated in their misery, and distinct from the rest. The beautiful valleys of the Pyrenees are frightfully infested with the disease of _goitre_, and few of them are free; but the Cagots merely share the affliction, as has been said before (following the learned and benevolent Pala.s.sou) with the rest of the inhabitants.

The notion which, at first sight, would seem better founded, is, that the Cagots are descendants of those numerous _lepers_ who formed a fearful community at one period, and were excluded from society to prevent infection; but the more the subject is investigated the less does this appear likely: though banished, from prudential motives, and even held in abhorrence, from the belief that their malady was a judgment of Heaven, those afflicted with leprosy, when healed, had the power of returning to the communion of their fellows: they were not excommunicated, nor placed beyond the mercy of the laws: they were avoided, but not hated; and they had some hope for the future, which was denied to the Cagots.