Fécamp, like other towns in the neighborhood, is imbedded in a deep valley; and the road, on approaching it, threads through an opening between hills "stern and wild," a tract of "brown heath and shaggy wood," resembling many parts of Scotland. The town is long and straggling, the streets steep and crooked; its inhabitants, according to the official account of the population of France, amount to seven thousand, and the number of its houses is estimated at thirteen hundred, besides above a third of that quantity which are deserted, and more or less in ruins[[29]].
Fécamp appeared desolate and decaying to its visitors, but they recollected that its very desolation was a voucher of the antiquity from which it derives its interest. It claims an origin as high as the days of Cæsar, when it was called Fisci Campus, being the station where the tribute was collected.
It is in vain, however, to expect concord amongst etymologists; and, of course, there are other right learned wights who protest against this derivation. They shake their heads and say, "no; you must trace the name, Fécamp, to Fici Campus;" and they strengthen their assertion by a sort of argumentum ad ecclesiam, maintaining that the precious blood, for which Fécamp was long celebrated, corroborates and confirms their tale. A chapel in the abbey church attests the sanctity of this relic. The legend states that Nicodemus, at the time of the entombment of our Saviour, collected in a phial the blood from his wounds, and bequeathed it to his nephew, Isaac; who afterwards, making a tour through Gaul, stopped in the Pays de Caux, and buried the phial at the root of a fig-tree[[30]].
Nor is this the only miracle connected with the church. The monkish historians descant with florid eloquence upon the white stag, which pointed out to Duke Ansegirus the spot where the edifice was to be erected; the mystic knife, inscribed "in nomine sanctæ et individuæ trinitatis," thus declaring to whom the building should be dedicated; and the roof, which, though prepared for a distant edifice, felt that it would be best at Fécamp, and actually, of its own accord, undertook a voyage by sea, and landed, without the displacing of a single nail, upon the sea-coast near the town. All these contes dévots, and many others, you will find recorded in the Neustria Pia[[31]]. I will only detain you with a few words more upon the subject of the precious blood, a matter too important to be thus hastily dismissed. It was placed here by Duke Richard I.; but was lost in the course of a long and turbulent period, and was not found again till the year 1171, when it was discovered within the substance of a column built in the wall. Two little tubes of lead originally contained the treasure; but these were soon inclosed in two others of a more precious metal, and the whole was laid at the bottom of a box of gilt silver, placed in a beautiful pyramidical shrine. Thus protected, it was, before the revolution, fastened to one of the pillars of the choir, behind a trellis-work of copper, and was an object of general adoration. I know not what has since become of it; but, as they are now managing these matters better in France, we may safely calculate upon the speedy reappearance of the relic. Nor must you refer this legend to the many which protestant incredulity is too apt to class with the idle tales of all ages, the
"... quicquid Græcia mendax
Audet in historiâ;"
for no less grave an authority than the faculty of theology at Paris determined, by a formal decree of the 28th of May, 1448, that this worship was very proper; for that, to use their words, "Non repugnat pietati fidelium credere quòd aliquid de sanguine Christi effuso tempore passionis remanserit in terris."
The abbey, to which Fécamp was indebted for all its greatness and celebrity, was founded in 664[[32]] for a community of nuns, by Waning, the count or governor of the Pays de Caux, a nobleman who had already contributed to the endowment of the Monastery of St. Wandrille. St. Ouen, Bishop of Rouen, dedicated the church in the presence of King Clotaire; and, so rapidly did the fame of the sanctity of the abbey extend, that the number of its inmates amounted in a very short period to three hundred or more. The arrival, however, of the Normans, under Hastings, in 841, caused the dispersion of the nuns; and the same story is related of the few who remained at Fécamp, as of many others under similar circumstances, that they voluntarily cut off their noses and their lips, rather than be an object of attraction to the lust of their conquerors. The abbey, in return for their heroism, was levelled with the ground, and it did not rise from its ashes till the year 988, when the piety of Duke Richard I. built the church anew, under the auspices of his son, Robert, Archbishop of Rouen; but, departing from the original foundation, he established therein a chapter of regular canons, who, however, were so irregular in their conduct, that within ten years they were doomed to give way to a body of Benedictine Monks, headed by an Abbot, named William, from a convent at Dijon. From his time the monastery continued to increase in splendor. Three suffragan abbies, that of Notre Dame at Bernay, of St. Taurin at Evreux, and of Ste. Berthe de Blangi, in the diocese of Boullogne, owned the superior power of the abbot of Fécamp, and supplied the three mitres which he proudly bore on his abbatial shield. Kings and princes in former ages frequently paid the abbey the homage of their worship and their gifts; and, in a period nearer to our own, Casimir of Poland, after his voluntary abdication of the throne, selected it as the spot in which he sought for repose, when wearied with the cares of royalty. The English possessions of Fécamp (for like most of the great Norman abbeys, it held lands in our island) do not appear to have been large; but, according to an author of our own country[[33]] the abbot presented to one hundred and thirty benefices, some in the diocese of Rouen, others in those of Bayeux, Lisieux, Coutances, Chartres, and Beauvais; and it enjoyed so many estates, that its income was said to be forty thousand crowns per annum. Fécamp moreover could boast of a noble library, well stored with manuscripts[[34]], and containing among its archives many original charters, deeds, &c. of William the Conqueror, and several of his successors.
This magnificent church is three hundred and seventy feet long and seventy high; the transept, including the Chapel of the Precious Blood, one hundred and twenty feet long; the tower two hundred feet high. A portion of it was burned in 1460, but soon repaired. William de Ros, third abbot, rebuilt all the upper part in a better taste, and enlarged the nave, which was not finished till 1200. A successor of his at the beginning of the next century completed the chapels round the choir. The screen was begun by one of the monks about 1500, who erected the chapel dedicated to the death of the Virgin, a master-piece of architecture and adorned with historical carving. The cloister was built so late as 1712. Cathedral service was performed in the church, in which were the tombs of the first and second of the Richards of Normandy; of Richard, infant son of the former, and of William, third son of the latter; of Margaret, betrothed to Robert, son of William the Conqueror, who died 1060; of Alard, third Earl of Bretagne, 1040; of Archbishop Osmond, and of a Lady Judith, whose jingling epitaph has given rise to a variety of conjectures, whether she was the wife of Duke Richard IInd, or his daughter, or some other person.—
"Illa solo sociata, mariti at jure soluta,