Since then I have seen other fêtes in other lands, but none have left the impression of the first which I saw inaugurated in the old Cathedral of St. Jean, under the shadow of Mont Fourrière.
HOW THE CHURCH UNDERSTANDS AND UPHOLDS THE RIGHTS OF WOMEN.
THIRD ARTICLE.
THE MIDDLE AGES.
The middle ages were undoubtedly the epoch during which the influence of woman upon the gravest affairs and most important issues in the history of the church was most widely exercised. There was hardly a single country in Europe that was evangelized and reclaimed from social barbarism without the direct intervention of the power of women, and wherever the inevitable excesses of a system in the main both useful and honorable, such as the feudalism of the middle ages, had to be checked or corrected, it was always done through the merciful intercession of holy and generous women. To begin with the country whose daughters have ever been foremost in zeal for the cause of religion, France, we have a long list of queens whose names are conspicuous in the annals of church history. They were no less honored in their own day than they have been since the voice of the faithful has proclaimed them saints. When the French monarchy was in its first military and elementary stages, the young Frankish conqueror, the heathen Clovis, who had just forced the ancient Gauls of the province of Rheims to bow before his power, found at the court of Gondebaud, King of Burgundy, the niece of that prince, Clotildis, a Christian maiden, renowned for her learning in matters of theology, and for her undaunted stand against the Arianism of her uncle’s court. St. Gregory of Tours, says Ventura,[79] represents her as evincing the most varied and reliable knowledge of Christianity, and especially of the questions at that time lately decided at the Council of Nicæa. She knew equally how to combat paganism on her husband’s part and Arianism upon her uncle’s, and displayed all the self-possession of a great apologist, with the theological science of a doctor of the church. This was as early as the year 493, not long after Clovis won the great battle of Tolbiac against the Alemanni, and became a Christian, according to his vow, made during the engagement, to the “Son of the living God, thou whom Clotildis worships.” The queen then sent for St. Remigius, the Bishop of Rheims, to instruct and baptize her husband. She instructed the women of her court and family herself, and showed herself most zealous in the propagation of the faith. The ceremony of baptism, and the anointing of the king which followed it, were performed, by the queen’s care, with extraordinary solemnity. She herself walked in the procession between the king’s two sisters, the one formerly a pagan, the other an Arian. The first, the Princess Albofleda, renounced the world and consecrated her virginity to God, thus giving a first example to the numerous royal maidens of France who have since left the court for the cloister. Clotildis so fired her husband’s heart with her holy enthusiasm that he built and endowed the church of SS. Peter and Paul in Paris, now called St. Genevieve in honor of the sainted shepherdess who, later on, shared with Clotildis herself the title of patroness of France. Clovis was afterwards buried in this church. The Visigoths and Burgundians, who were Arians, were shamed into less inhuman ways by the example and widespread influence of the victorious Clovis and his Christian warriors; the foundations of the great French monarchy were laid by the evident desire of the neighboring tribes to coalesce with the Franks; the future Catholic monarchy of Spain was consecrated by the heroic zeal and suffering of Clotildis the younger, the only daughter of Clovis, married to the Arian Amalaric, King of the Visigoths, in Spain, and the mitigation of many lawless and still half-barbarian acts during the reigns of her sons was successfully undertaken; so that it may be said with truth of this period of history that its chief glory was the supremacy of woman. Clotildis died at Tours, where for many years she had lived in solitude and humility, entirely ignoring her high rank, and employing her influence over her sons in exhortations to preserve the peace of their respective kingdoms, to protect the poor, and to treat them as brethren. But great as her services to religion and civilization had been, the church was not destined to suffer by her death, for a long succession of imitators of her virtues took her place from century to century, and protected the interests of that church whose champions cannot fail her as long as principle and honor exist in the world. Radegundes, the daughter of Bertarius, King of Thuringia, and the captive of King Clotaire I. (fourth son of St. Clotildis), was instructed in the Christian faith at the court of the latter, whom she afterwards married. Her great delight during the short period of her court life was the care of the sick in the hospital of Athies, which she had founded, and the alleviation of the miseries of the poor. She endeavored to restrain the lawlessness of the court; but, when her husband caused her brother to be treacherously assassinated, as Butler tells us,[80] in order to possess his kingdom of Thuringia, she was so grieved at the time that she begged for leave to retire into a monastery. Here her influence was greater than it had been at court. The great abbey of Poitiers was founded and the first abbess, Agnes, chosen by her. She enriched the church of this monastery with numerous gifts, and sent ambassadors to the Emperor Justin of Constantinople to obtain a relic of the True Cross. This being given her, she had it placed in a shrine, to which it was carried in solemn procession. She had already invited to Poitiers many learned and holy men, among others the orator and poet Venantius Fortunatus, who on this occasion composed the famous processional hymn “Vexilla Regis Prodeunt,” which is now one of the most prominent features of our liturgy. Thus, to a woman’s inspiration do we owe one of the hymns of world-wide renown, synonymous with the name and practice of Catholic Christianity. Butler tells us that Radegundes herself was a good scholar, and read both the Latin and Greek fathers. She procured for her monastery the rule and constitution of St. Cesarius of Arles, and had it confirmed by the Council of Tours, assembled 566. Here again, in the letter of Cesaria, the abbess of the monastery of St. John, at Arles, we have a most remarkable instance of the great discernment and prudence of a woman in her management of a numerous community. She gives the strictest cautions against all familiarities and partiality in a religious community, and also enjoins that each nun should learn the Psalter by heart and be able to read well. Biblical learning is thus proved to have been ever foremost in the minds of the pioneers of monasticism. But Radegundes, so great was her anxiety to make her monastery of Poitiers a perfect work, repaired to Arles herself, and studied the rule personally for some time, in order to help the Abbess Agnes in establishing it the more effectually. After the death of her husband, and during the shameful disturbances caused by the famous Fredegonda, the mistress of Chilperic, Radegundes became once more the support of orthodoxy and of the persecuted bishops of the realm. Among other proofs of the high esteem in which prominent churchmen held this great woman, let us cite the letter addressed to her by the assembled bishops of the Council of Tours, wherein they say: “We are rejoiced, most reverend daughter, to see such an example of divine favor repeated in your person; for the faith flourishes anew through the efforts of your zeal, and what had been languishing through the wintry coldness of the indifference of this age, lives again through the fervor of your soul. But as you claim as a birthplace almost the same spot whence St. Martin came, it is no wonder that you should imitate in your work his example and teaching. Shining with the light of his doctrine, you fill with heavenly conviction the hearts of those who listen to you.”[81]
The tradition of constant faith and resolute orthodoxy on the part of the queens of France was upheld in the century following that of Radegundes (the seventh), by Bathildis, the wife of Clovis II.; the friend of Eligius, Bishop of Noyon, and of Owen, Bishop of Rouen. Both of these had been placed in responsible positions at court through the influence of Radegundes—the co-operator of Genis, the holy almoner, who subsequently became Archbishop of Lyons, and the wielder of great power through the complaisance of her husband. Bathildis was pre-eminently the support of the episcopate and the refuge of the poor. She had herself been a captive, being by birth an Englishwoman, and having fallen to the lot of Erchinoald, the first officer of the King of Neustria, who treated her very kindly. Ventura says of her: “At the death of her husband, having been entrusted with the regency of the kingdom and the guardianship of her three little children, the oldest only five years old, she acquitted herself of this double office with such wisdom and prudence that even the great nobles and statesmen could not withhold their admiration and respect. With such counselors as the holy bishops Eligius, Owen, and Leger, it is not astonishing that she should have succeeded in banishing from the church in France the shameful simony which, through royal connivance, had hitherto dishonored it, and abolishing in civil matters the unjust and vexatious taxes that were grinding down the people. She multiplied hospitals, monasteries, and abbeys. The famous monastery of Chelles owes its origin to her.... But the most important of all her foundations was that of Corbie, which afterwards became so celebrated in France, and where this queen, as zealous for the propagation of science as for the strengthening of religion, established under able masters, gathered from all parts of the world, a system of the most complete literary and scientific education. This monastery, next to that of Lerins, was a true university and a centre of enlightenment. The regency of this woman renewed the glories and wonders of the reign of Pulcheria. Never had sovereign so exerted herself for the welfare of her people, both religiously, scientifically, and politically. But her greatest glory, which has not been sufficiently recognized, was ... that, contrary to the cold calculations of a false philosophy, she dared to do what no man had done before her. She abolished slavery in France (where it still subsisted), and was the first Christian sovereign who proclaimed as a national principle ... that a slave becomes free on setting his foot on the soil of France!”[82]
Between Bathildis and Blanche of Castille, from the seventh to the thirteenth centuries, there was no lack of holy and learned women in France, but it would be impossible to enumerate them all. “The mother of St. Louis, though the church has never formally canonized her, stands out as one of the grandest figures in ecclesiastical history. Her stern and unflinching devotion to religious principle, instilled early into the mind of her son, sowed the seeds of sanctity in the exceptional life of that holy king. Her talents were no less remarkable than her austerity. Her marriage at the age of fourteen with Louis VIII., King of France, gave her the high position to which her birth, her genius, and her beauty entitled her. This union was the model of Christian marriages, and her historian, the Baron Chaillon, says that during the twenty-six years it lasted she and her husband were never separated for a single instant, and that not the slightest shadow darkened the serenity of their intercourse. Even at an early age and before her husband’s accession to the throne, her father-in-law, Philip Augustus, did not refuse to take and follow her advice in matters of state importance.”[83] At her husband’s death she became, by his desire, regent of the kingdom. Ever eager to put her son’s personal prestige foremost, she carefully initiated him into the affairs of the realm, and accustomed him early to appear in his royal character in public. She wisely averted the ever-impending coalitions of the great vassals of the crown against the royal authority. She continued the war against the Albigenses, whose dissensions were ruining the kingdom; she obtained the annexation of the territory of the Counts of Toulouse to the crown, and quelled the revolt of the Duke of Brittany, who ended by gladly recognizing his fealty to her son. When she committed to Gaulthier, the Archbishop of Sens, the mission of treating for the hand of Margaret of Provence for the young king, these were the severe instructions she gave him: Only to propose the marriage formally after he had well studied the character of the young princess, and had well satisfied himself as to the stability of her principles, the purity of her life, and the sincerity of her religion. Butler, in his life of St. Louis, says of the queen: “By her care, Louis was perfectly master of the Latin tongue, learned to speak in public, and to write with elegance, grace, and dignity, and was instructed in the art of war, the wisest maxims of government, and all the accomplishments of a king. He was also a good historian, and often read the works of the Fathers.” Thus it will be seen that, without departing from the strictest feminine delicacy, a woman may be the sole responsible preceptor of a statesman and warrior, and yet leave no stain of “petticoat government” on his education, nor any suspicion of undue asceticism on his belief.
Concerning the dissensions of the nobles and vassals who refused to be present at the young king’s coronation, Butler says: “The queen regent put herself and her son at the head of his troops, and, finding means to bring over the Count of Champagne to his duty, struck the rest with such consternation that they all retired.... The whole time of the king’s minority was disturbed by these rebels, but the regent, by several alliances and negotiations, and chiefly by her courage and diligence, by which she always prevented them in the field, continually dissipated their cabals.” Of the negotiations with the Count of Toulouse, a dangerous and powerful vassal, Butler gives these details: “In the third year of her regency, she obliged Raymund, Count of Toulouse and Duke of Narbonne, to receive her conditions, which were that he should marry his daughter Jane to Alphonsus, the king’s brother, who should inherit the county of Toulouse, and that, in case they should have no children by this marriage, the whole inheritance should revert to the crown, which last eventually happened.” The same author says of Margaret of Provence “that she surpassed her sisters in beauty, wit, and virtue.” In 1242, after the majority and marriage of her son, Blanche founded the monastery of Maubuisson. Louis was remarkable for the even-handed justice with which he protected the serfs against the encroachment of their feudal lords, and on one occasion refused to allow Mgr. Enguerrand de Coucy the privilege of being tried by his peers, and condemned him to death by the ordinary process of law, for having arbitrarily hanged three children who had been caught hunting rabbits in his woods. He afterwards spared his life, but deprived him of all his estates and exacted from him an enormous fine, which he employed in building and endowing a mortuary chapel where Mass should be offered every day for the souls of the murdered children. The rest of the fine was divided into several foundations for hospitals and monasteries. In 1248, St. Louis, according to a vow he had made in sickness, set out for the crusade against the Sultan of Egypt, leaving his mother once more regent of France. Ventura says of her during this second regency that, “being in France in the body, yet in the East in spirit, and following mentally her heroic son in his dangerous undertaking, she seemed to multiply herself. Entirely absorbed in the care of the home government of a great kingdom, that she might make justice, order, and peace supreme therein, she was also participating none the less entirely in the great struggle between the Cross and the Crescent, ... and it is impossible to entertain a correct idea of the wisdom, forethought, and activity of which Blanche, during those five years, gave proof, thus being enabled to send aid in kind, in arms, and in money, to the army in the East, yet without taxing and unduly oppressing the people at home. Thus she did not neglect the smallest details in order to assure the success of an expedition in which the rational honor of France as well as the triumph of Christianity was engaged.” Ventura then goes on to remind the would-be “emancipators” of woman that, throughout her arduous duties, Queen Blanche, notwithstanding her immense governing powers and her proud experience of fifty years, did not hesitate to take as a trusted friend and counsellor the learned Archbishop of Sens, Gaulthier-Cornu. Of this latter prelate and statesman, a contemporary historian has said, “As long as his power was in the ascendant, fraud and dishonesty hid their face, while peace and justice reigned.” Blanche of Castille died before her son’s return from Egypt, and hastened to pronounce her vows of monastic consecration to God before she breathed her last, on the first of December, 1252.
We must now go back some centuries to place before our readers a fugitive account of those French princesses who exercised in Spain a true apostolate. We have already mentioned the younger Clotildis, but Indegonda, the daughter of Sigisbert, King of Austrasia, and Rigontha, the daughter of Chilperic, King of Neustria, remain to be noticed. They were married to two brothers, the former to Hermenigild, the latter to Reccared, sons of Levigild, King of the Spanish Visigoths. Indegonda suffered great persecutions from her husband’s step-mother on account of her religion, the second wife of Levigild being a bigoted Arian, and it was even a long time before Hermenigild consented to become a Catholic. When at last Indegonda had obtained this happy conversion, she herself and her husband’s uncle, the holy Leander of Seville, were exiled, and Hermenigild so persecuted by his father that, having been betrayed by the Greeks and deserted by the Romans, he fell a victim to Arian vengeance, and, after suffering torture and imprisonment, was cruelly put to death by order of Levigild himself. This barbarian king, however, repented his unnatural cruelty before he died, and, recalling his brother-in-law Leander, entrusted him with the care of his remaining son Reccared. Rigontha, the wife of the young prince, had suffered great injustice at the hands of her own father Chilperic, the lover of the too famous Fredegonda. She had succeeded in converting her husband, and, together with his uncle Leander, exercised a salutary influence over him. Reccared assembled the Arian bishops of his kingdom, and spoke to them so persuasively that they acknowledged themselves willing to be reconciled to the church. The province of Narbonne, at that time under his dominion, followed his example, while the neighboring tribe of the Suevi, also Arians, speedily joined the church. A council was then assembled at Toledo, and the intimate union of Spain with Catholic interests was founded on a solid and reliable basis.
It is told as a pleasantry of some shrewd critic of modern times that, whenever he saw or heard a disturbance of any sort, his unfailing question was, “Who is she?” being certain that, whatever might be the effect, a woman was sure to be the cause. If this is unfortunately no longer a libel on the sex in this distracted century, at least we may point back to the so-called dark ages, and proudly say, with a certainty far more absolute than that of our cynical contemporary, when we read of any great consummation in the history of religion and civilization, “Who was she?”