In the treaty of Pisa, made by Louis XIV. with Alexander VII., in 1664, it is said that, "every obstacle shall be removed, in order that the pope may enjoy Avignon as before." The pope, then, had this province only as cardinals have pensions from the king, which pensions are discretional. Avignon and its country were a constant source of embarrassment to the French government; they afforded a refuge to all the bankrupts and smugglers, though very little profit thence accrued to the pope.
Louis XIV. twice resumed his rights; but it was rather to chastise the pope than to reunite Avignon and its country with his crown. At length Louis XV. did justice to his dignity and to his subjects. The gross and indecent conduct of Pope Rezzonico (Clement XIII.) forced him in 1768 to revive the rights of his crown. This pope had acted as if he belonged to the fourteenth century. He was, however, with the applause of all Europe, convinced that he lived in the eighteenth.
When the officer bearing the king's orders entered Avignon, he went straight to the legate's apartment, without being announced, and said to him, "Sir, the king takes possession of his town." There is some difference between this proceeding and a count of Toulouse being flogged by a deacon, while a legate is at dinner. Things, we see, change with times.
AUSTERITIES.
MORTIFICATIONS. FLAGELLATIONS.
Suppose that some chosen individuals, lovers of study, united together after a thousand catastrophes had happened to the world, and employed themselves in worshipping God and regulating the time of the year, as is said of the ancient Brahmins and Magi; all this is perfectly good and honest. They might, by their frugal life, set an example to the rest of the world; they might abstain, during the celebration of their feasts, from all intoxicating liquors, and all commerce with their wives; they might be clothed modestly and decently; if they were wise, other men consulted them; if they were just, they were loved and reverenced. But did not superstition, brawling, and vanity soon take the place of the virtues?
Was not the first madman that flogged himself publicly to appease the gods the original of the priests of the Syrian goddess, who flogged themselves in her honor; of the priests of Isis, who did the same on certain days; of the priests of Dodona, named Salii, who inflicted wounds on themselves; of the priests of Bellona, who struck themselves with sabres; of the priests of Diana, who drew blood from their backs with rods; of the priests of Cybele, who made themselves eunuchs; of the fakirs of India, who loaded themselves with chains? Has the hope of obtaining abundant alms nothing at all to do with the practice of these austerities?
Is there not some similarity between the beggars, who make their legs swell by a certain application and cover their bodies with sores, in order to force a few pence from the passengers, and the impostors of antiquity, who seated themselves upon nails, and sold the holy nails to the devout of their country?
And had vanity never any share in promoting these public mortifications, which attracted the eyes of the multitude? "I scourge myself, but it is to expiate your faults; I go naked, but it is to reproach you with the richness of your garments; I feed on herbs and snails, but it is to correct in you the vice of gluttony; I wear an iron ring to make you blush at your lewdness. Reverence me as one cherished by the gods, and who will bring down their favors upon you. When you shall be accustomed to reverence me, you will not find it hard to obey me; I will be your master, in the name of the gods; and then, if any one of you disobey my will in the smallest particular, I will have you impaled to appease the wrath of heaven."