Jasmin published no further poems for three or four years. His time was taken up with his trade and his philanthropic missions. Besides, he did not compose with rapidity; he elaborated his poems by degrees; he arranged the plot of his story, and then he clothed it with poetical words and images. While he walked and journeyed from place to place, he was dreaming and thinking of his next dramatic poem—his Franconnette, which many of his critics regard as his masterpiece.

Like most of his previous poems, Jasmin wrote Franconnette in the Gascon dialect. Some of his intimate friends continued to expostulate with him for using this almost dead and virtually illiterate patois. Why not write in classical French? M. Dumon, his colleague at the Academy of Agen, again urged him to employ the national language, which all intelligent readers could understand.

"Under the reign of our Henry IV.," said M. Dumon, "the Langue d'Oil became, with modifications, the language of the French, while the Langue d'Oc remained merely a patois. Do not therefore sing in the dialect of the past, but in the language of the present, like Beranger, Lamartine, and Victor Hugo.

"What," asked M. Dumon, "will be the fate of your original poetry? It will live, no doubt, like the dialect in which it is written; but is this, the Gascon patois, likely to live? Will it be spoken by our posterity as long as it has been spoken by our ancestors? I hope not; at least I wish it may be less spoken. Yet I love its artless and picturesque expressions, its lively recollections of customs and manners which have long ceased to exist, like those old ruins which still embellish our landscape. But the tendency which is gradually effacing the vestiges of our old language and customs is but the tendency of civilisation itself.

"When Rome fell under the blows of the barbarians, she was entirely conquered; her laws were subjected at the same time as her armies. The conquest dismembered her idiom as well as her empire.... The last trace of national unity disappeared in this country after the Roman occupation. It had been Gaul, but now it became France. The force of centralisation which has civilised Europe, covering this immense chaos, has brought to light, after more than a hundred years, this most magnificent creation the French monarchy and the French language. Let us lament, if you will, that the poetical imagination and the characteristic language of our ancestors have not left a more profound impression. But the sentence is pronounced; even our Henry IV. could not change it. Under his reign the Langue d'Oil became for ever the French language, and the Langue d'Oc remained but a patois.

"Popular poet as you are, you sing to posterity in the language of the past. This language, which you recite so well, you have restored and perhaps even created; yet you do not feel that it is the national language; this powerful instrument of a new era, which invades and besieges yours on all sides like the last fortress of an obsolete civilisation."

Jasmin was cut to the quick by this severe letter of his friend, and he lost not a moment in publishing a defence of the language condemned to death by his opponent. He even displayed the force and harmony of the language which had been denounced by M. Dumon as a patois. He endeavoured to express himself in the most characteristic and poetical style, as evidence of the vitality of his native Gascon. He compared it to a widowed mother who dies, and also to a mother who does not die, but continues young, lovely, and alert, even to the last. Dumon had published his protest on the 28th of August, 1837, and a few days later, on the 2nd of September, Jasmin replied in the following poem:—

This is but a paraphrase of Jasmin's poem, which, as we have already said, cannot be verbally translated into any other language. Even the last editor of Jasmin's poems—Boyer d'Agen—does not translate them into French poetry, but into French prose. Much of the aroma of poetry evaporates in converting poetical thoughts from one language into another.

Jasmin, in one part of his poem, compares the ancient patois to one of the grand old elms in the Promenade de Gravier, which, having in a storm had some of its branches torn away, was ordered by the local authorities to be rooted up. The labourers worked away, but their pick-axes became unhafted. They could not up-root the tree; they grew tired and forsook the work. When the summer came, glorious verdure again clothed the remaining boughs; the birds sang sweetly in the branches, and the neighbours rejoiced that its roots had been so numerous and the tree had been so firmly planted.

Jasmin's description of his mother-tongue is most touching. Seasons pass away, and, as they roll on, their echoes sound in our ears; but the loved tongue shall not and must not die. The mother-tongue recalls our own dear mother, sisters, friends, and crowds of bygone associations, which press into our minds while sitting by the evening fire. This tongue is the language of our toils and labours; she comes to us at our birth, she lingers at our tomb.

"No, no—I cannot desert my mother-tongue!" said Jasmin. "It preserves the folk-lore of the district; it is the language of the poor, of the labourer, the shepherd, the farmer and grape-gatherers, of boys and girls, of brides and bridegrooms. The people," he said to M. Dumon, "love to hear my songs in their native dialect. You have enough poetry in classical French; leave me to please my compatriots in the dialect which they love. I cannot give up this harmonious language, our second mother, even though it has been condemned for three hundred years. Why! she still lives, her voice still sounds; like her, the seasons pass, the bells ring out their peals, and though a hundred thousand years may roll away, they will still be sounding and ringing!"

Jasmin has been compared to Dante. But there is this immense difference between them. Dante was virtually the creator of the Italian language, which was in its infancy when he wrote his 'Divine Comedy' some six hundred years ago, while Jasmin was merely reviving a gradually-expiring dialect. Drouilhet de Sigalas has said that Dante lived at the sunrise of his language, while Jasmin lived at its sunset. Indeed, Gascon was not a written language, and Jasmin had to collect his lexicon, grammar, and speech mostly from the peasants who lived in the neighbourhood of Agen. Dante virtually created the Italian language, while Jasmin merely resuscitated for a time the Gascon dialect.

Jasmin was not deterred by the expostulations of Dumon, but again wrote his new epic of Franconnette in Gascon. It took him a long time to clothe his poetical thoughts in words. Nearly five years had elapsed since he recited The Blind Girl of Castel-Cuille to the citizens of Bordeaux; since then he had written a few poetical themes, but he was mainly thinking and dreaming, and at times writing down his new epic Franconnette. It was completed in 1840, when he dedicated the poem to the city of Toulouse.

The story embodied in the poem was founded on an ancient tradition. The time at which it occurred was towards the end of the sixteenth century, when France was torn to pieces by the civil war between the Huguenots and the Catholics. Agen was then a centre of Protestantism. It was taken and retaken by both parties again and again. The Huguenot captain, Truelle, occupied the town in April 1562; but Blaize de Montluc, "a fierce Catholic," as he is termed by M. Paul Joanne, assailed the town with a strong force and recaptured it. On entering the place, Montluc found that the inhabitants had fled with the garrison, and "the terrible chief was greatly disappointed at not finding any person in Agen to slaughter."{2} Montluc struck with a heavy hand the Protestants of the South. In the name of the God of Mercy he hewed the Huguenots to pieces, and, after spreading desolation through the South, he retired to his fortress at Estellac, knelt before the altar, took the communion, and was welcomed by his party as one of the greatest friends of the Church.

The civil war went on for ten years, until in August 1572 the massacre of Saint Bartholomew took place. After that event the word "Huguenot" was abolished, or was only mentioned with terror. Montluc's castle of Estellac, situated near the pretty village of Estanquet, near Roquefort—famous for its cheese—still exists; his cabinet is preserved, and his tomb and statue are to be seen in the adjoining garden. The principal scenes of the following story are supposed to have occurred at Estanquet, a few miles to the south of Agen.

Franconnette, like The Blind Girl of Castel-Cuille, is a story of rivalry in love; but, though more full of adventure, it ends more happily. Franconnette was a village beauty. Her brilliant eyes, her rosy complexion, her cherry lips, her lithe and handsome figure, brought all the young fellows of the neighbourhood to her feet. Her father was a banished Huguenot, but beauty of person sets differences of belief at defiance.

The village lads praised her and tried to win her affections; but, like beauties in general, surrounded by admirers, she was a bit of a flirt.

At length two rivals appeared—one Marcel, a soldier under Montluc, favoured by Franconnette's grandmother, and Pascal, the village blacksmith, favoured by the girl herself. One Sunday afternoon a number of young men and maidens assembled at the foot of Montluc's castle of Estellac on the votive festival of St. Jacques at Roquefort. Franconnette was there, as well as Marcel and Pascal, her special admirers. Dancing began to the music of the fife; but Pascal, the handsomest of the young men, seemed to avoid the village beauty. Franconnette was indignant at his neglect, but was anxious to secure his attention and devotion. She danced away, sliding, whirling, and pirouetting. What would not the admiring youths have given to impress two kisses on her lovely cheek!{3}

In these village dances, it is the custom for the young men to kiss their partners, if they can tire them out; but in some cases, when the girl is strong; and an accomplished dancer, she declines to be tired until she wishes to cease dancing. First one youth danced with Franconnette, then another; but she tired them all. Then came Marcel, the soldier, wearing his sabre, with a cockade in his cap—a tall and stately fellow, determined to win the reward. But he too, after much whirling and dancing, was at last tired out: he was about to fall with dizziness, and then gave in. On goes the dance; Franconnette waits for another partner; Pascal springs to her side, and takes her round the waist. Before they had made a dozen steps, the girl smiles and stops, and turns her blushing cheeks to receive her partner's willing kisses.

Marcel started up in a rage, and drawing himself to his full height, he strode to Pascal. "Peasant!" he said, "thou hast supplied my place too quickly," and then dealt him a thundering blow between the eyes. Pascal was not felled; he raised his arm, and his fist descended on Marcel's head like a bolt. The soldier attempted to draw his sabre. When Pascal saw this, he closed with Marcel, grasped him in his arms, and dashed him to the ground, crushed and senseless.

Marcel was about to rise to renew the duel, when suddenly Montluc, who happened to be passing with the Baron of Roquefort, stepped forward and sternly ordered the combatants to separate. This terrible encounter put an end to the fete. The girls fled like frightened doves. The young men escorted Pascal to his home preceded by the fifers. Marcel was not discouraged. On recovering his speech, he stammered out, grinding his teeth: "They shall pay clearly for this jesting; Franconnette shall have no other husband than myself."

Many months passed. The harvest was gathered in. There were no more out-door fetes or dances. The villagers of Estanquet assembled round their firesides. Christmas arrived with it games and carol-singing. Then came the Feast of Lovers, called the Buscou,{4} on the last day of the year, where, in a large chamber, some hundred distaffs were turning, and boys and girls, with nimble fingers, were winding thread of the finest flax. Franconnette was there, and appointed queen of the games. After the winding was over, the songs and dances began to the music of a tambourin. The queen, admired by all, sang and danced like the rest.

Pascal was not there; his mother was poor, and she endeavoured to persuade him to remain at home and work. After a short struggle with himself, Pascal yielded. He turned aside to his forge in silent dejection; and soon the anvil was ringing and the sparks were flying, while away down in the village the busking went merrily on. "If the prettiest were always the most sensible," says Jasmin, "how much my Franconnette might have accomplished;" but instead of this, she flitted from place to place, idle and gay, jesting, singing, dancing, and, as usual, bewitching all.

Then Thomas, Pascal's friend, asked leave to sing a few verses; and, fixing his keen eyes upon the coquette, he began in tones of lute-like sweetness the following song, entitled 'The Syren with a Heart of Ice.' We have translated it, as nearly as possible, from the Gascon dialect.

Such poetry however defies translation. The more exquisite the mastery of a writer over his own language, the more difficult it is to reproduce it in another. But the spirit of the song is in Miss Costello's translation,{5} as given in Franconnette at the close of this volume.

When reciting Franconnette, Jasmin usually sang The Syren to music of his own composition. We accordingly annex his music.

All were transported with admiration at the beautiful song. When Thomas had finished, loud shouts were raised for the name of the poet. "Who had composed this beautiful lay?" "It is Pascal," replied Thomas. "Bravo, Pascal! Long live Pascal!" was the cry of the young people. Franconnette was unwontedly touched by the song. "But where is Pascal?" she said. "If he loves, why does he not appear?" "Oh," said Laurent, another of his rivals, in a jealous and piqued tone, "he is too poor, he is obliged to stay at home, his father is so infirm that he lives upon alms!" "You lie," cried Thomas. "Pascal is unfortunate; he has been six months ill from the wounds he received in defence of Franconnette, and now his family is dependent upon him; but he has industry and courage, and will soon recover from his misfortunes."

Franconnette remained quiet, concealing her emotions. Then the games began. They played at Cache Couteau or Hunt the Slipper. Dancing came next; Franconnette was challenged by Laurent, and after many rounds the girl was tired, and Laurent claimed the kisses that she had forfeited. Franconnette flew away like a bird; Laurent ran after her, caught her, and was claiming the customary forfeit, when, struggling to free herself, Laurent slipped upon the floor, fell heavily, and broke his arm.

Franconnette was again unfortunate. Ill-luck seems to have pursued the girl. The games came to an end, and the young people were about to disperse when, at this unlucky moment, the door was burst open and a sombre apparition appeared. It was the Black Forest sorcerer, the supposed warlock of the neighbourhood.

"Unthinking creatures," he said, "I have come from my gloomy rocks up yonder to open your eyes. You all adore this Franconnette. Behold, she is accursed! While in her cradle her father, the Huguenot, sold her to the devil. He has punished Pascal and Laurent for the light embrace she gave them. He warned in time and avoid her. The demon alone has a claim to her."

The sorcerer ended; sparks of fire surrounded him, and after turning four times round in a circle he suddenly disappeared! Franconnette's friends at once held aloof from her. They called out to her, "Begone!" All in a maze the girl shuddered and sickened; she became senseless, and fell down on the floor in a swoon. The young people fled, leaving her helpless. And thus ended the second fete which began so gaily.

The grossest superstition then prevailed in France, as everywhere. Witches and warlocks were thoroughly believed in, far more so than belief in God and His Son. The news spread abroad that the girl was accursed and sold to the Evil One, and she was avoided by everybody. She felt herself doomed. At length she reached her grandmother's house, but she could not work, she could scarcely stand. The once radiant Franconnette could neither play nor sing; she could only weep.

Thus ended two cantos of the poem. The third opens with a lovely picture of a cottage by a leafy brookside in the hamlet of Estanquet. The spring brought out the singing-birds to pair and build their nests. They listened, but could no longer hear the music which, in former years, had been almost sweeter than their own. The nightingales, more curious than the rest, flew into the maid's garden; they saw her straw hat on a bench, a rake and watering-pot among the neglected jonquils, and the rose branches running riot. Peering yet further and peeping into the cottage door, the curious birds discovered an old woman asleep in her arm-chair, and a pale, quiet girl beside her, dropping tears upon her lily hands. "Yes, yes, it is. Franconnette," says the poet. "You will have guessed that already. A poor girl, weeping in solitude, the daughter of a Huguenot, banned by the Church and sold to the devil! Could anything be more frightful?"

Nevertheless her grandmother said to her, "My child, it is not true; the sorcerer's charge is false. He of good cheer, you are more lovely than ever." One gleam of hope had come to Franconnette; she hears that Pascal has defended her everywhere, and boldly declared her to be the victim of a brutal plot. She now realised how great was his goodness, and her proud spirit was softened even to tears. The grandmother put in a good word for Marcel, but the girl turned aside. Then the old woman said, "To-morrow is Easter Day; go to Mass, pray as you never prayed before, and take the blessed bread, proving that you are numbered with His children for ever."

The girl consented, and went to the Church of Saint Peter on Easter morning. She knelt, with her chaplet of beads, among the rest, imploring Heaven's mercy. But she knelt alone in the midst of a wide circle. All the communicants avoided her. The churchwarden, Marcel's uncle, in his long-tailed coat, with a pompous step, passed her entirely by, and refused her the heavenly meal. Pascal was there and came to her help. He went forward to the churchwarden and took from the silver plate the crown piece{6} of the holy element covered with flowers, and took and presented two pieces of the holy bread to Franconnette—one for herself, the other for her grandmother.

From that moment she begins to live a new life, and to understand the magic of love. She carries home the blessed bread to the ancient dame, and retires to her chamber to give herself up, with the utmost gratefulness, to the rapturous delight of loving. "Ah," says Jasmin in his poem, "the sorrowing heart aye loveth best!"

Yet still she remembers the fatal doom of the sorcerer that she is sold for a price to the demon. All seem to believe the hideous tale, and no one takes her part save Pascal and her grandmother. She kneels before her little shrine and prays to the Holy Virgin for help and succour.

At the next fete day she repaired to the church of Notre Dame de bon Encontre,{7} where the inhabitants of half a dozen of the neighbouring villages had assembled, with priests and crucifixes, garlands and tapers, banners and angels. The latter, girls about to be confirmed, walked in procession and sang the Angelus at the appropriate hours. The report had spread abroad that Franconnette would entreat the Blessed Virgin to save her from the demon. The strangers were more kind to her than her immediate neighbours, and from many a pitying heart the prayer went up that a miracle might be wrought in favour of the beautiful maiden. She felt their sympathy, and it gave her confidence. The special suppliants passed up to the altar one by one—Anxious mothers, disappointed lovers, orphans and children. They kneel, they ask for blessings, they present their candles for the old priest to bless, and then they retire.

Now came the turn of Franconnette. Pascal was in sight and prayed for her success. She went forward in a happy frame of mind, with her taper and a bouquet of flowers. She knelt before the priest. He took the sacred image and presented it to her; but scarcely had it touched the lips of the orphan when a terrible peal of thunder rent the heavens, and a bolt of lightning struck the spire of the church, extinguishing her taper as well as the altar lights. This was a most unlucky coincidence for the terrified girl; and, cowering like a lost soul, she crept out of the church. The people were in consternation. "It was all true, she was now sold to the devil! Put her to death, that is the only way of ending our misfortunes!"

The truth is that the storm of thunder and lightning prevailed throughout the neighbourhood. It is a common thing in southern climes. The storm which broke out at Notre Dame destroyed the belfry; the church of Roquefort was demolished by a bolt of lightning, the spire of Saint Pierre was ruined. The storm was followed by a tempest of hail and rain. Agen was engulfed by the waters; her bridge was destroyed,{8} and many of the neighbouring vineyards were devastated. And all this ruin was laid at the door of poor Franconnette!

The neighbours—her worst enemies—determined to burn the daughter of the Huguenot out of her cottage. The grandmother first heard the cries of the villagers: "Fire them, let them both burn together." Franconnette rushed to the door and pleaded for mercy. "Go back," cried the crowd, "you must both roast together." They set fire to the rick outside and then proceeded to fire the thatch of the cottage. "Hold, hold!" cried a stern voice, and Pascal rushed in amongst them. "Cowards! would you murder two defenceless women? Tigers that you are, would you fire and burn them in their dwelling?"

Marcel too appeared; he had not yet given up the hope of winning Franconnette's love. He now joined Pascal in defending her and the old dame, and being a soldier of Montluc, he was a powerful man in the neighbourhood. The girl was again asked to choose between the two. At last, after refusing any marriage under present circumstances, she clung to Pascal. "I would have died alone," she said, "but since you will have it so, I resist no longer. It is our fate; we will die together." Pascal was willing to die with her, and turning to Marcel he said: "I have been more fortunate than you, but you are a brave man and you will forgive me. I have no friend, but will you act as a squire and see me to my grave?" After struggling with his feelings, Marcel at last said: "Since it is her wish, I will be your friend."

A fortnight later, the marriage between the unhappy lovers took place. Every one foreboded disaster. The wedding procession went down the green hill towards the church of Notre Dame. There was no singing, no dancing, no merriment, as was usual on such occasions. The rustics shuddered at heart over the doom of Pascal. The soldier Marcel marched at the head of the wedding-party. At the church an old woman appeared, Pascal's mother. She flung her arms about him and adjured him to fly from his false bride, for his marriage would doom him to death. She even fell at the feet of her son and said that he should pass over her body rather than be married. Pascal turned to Marcel and said: "Love overpowers me! If I die, will you take care of my mother?"

Then the gallant soldier dispelled the gloom which had overshadowed the union of the loving pair. "I can do no more," he said; "your mother has conquered me. Franconnette is good, and pure, and true. I loved the maid, Pascal, and would have shed my blood for her, but she loved you instead of me.

"Know that she is not sold to the Evil One. In my despair I hired the sorcerer to frighten you with his mischievous tale, and chance did the rest. When we both demanded her, she confessed her love for you. It was more than I could bear, and I resolved that we should both die.

"But your mother has disarmed me; she reminds me of my own. Live, Pascal, for your wife and your mother! You need have no more fear of me. It is better that I should die the death of a soldier than with a crime upon my conscience."

Thus saying, he vanished from the crowd, who burst into cheers. The happy lovers fell into each other's arms. "And now," said Jasmin, in concluding his poem, "I must lay aside my pencil. I had colours for sorrow; I have none for such happiness as theirs!"

Endnotes to Chapter IX.

{1} The whole of Jasmin's answer to M. Dumon will be found in the Appendix at the end of this volume.

{2}'Gascogne et Languedoc,' par Paul Joanne, p. 95 (edit. 1883).

{3} The dance still exists in the neighbourhood of Agen. When there a few years ago, I was drawn by the sound of a fife and a drum to the spot where a dance of this sort was going on. It was beyond the suspension bridge over the Garonne, a little to the south of Agen. A number of men and women of the working-class were assembled on the grassy sward, and were dancing, whirling, and pirouetting to their hearts' content. Sometimes the girls bounded from the circle, were followed by their sweethearts, and kissed. It reminded one of the dance so vigorously depicted by Jasmin in Franconnette.

{4} Miss Harriet Preston, of Boston, U.S., published part of a translation of Franconnette in the 'Atlantic Monthly' for February, 1876, and adds the following note: "The buscou, or busking, was a kind of bee, at which the young people assembled, bringing the thread of their late spinning, which was divided into skeins of the proper size by a broad and thin plate of steel or whalebone called a busc. The same thing, under precisely the same name, figured in the toilets of our grandmothers, and hence, probably, the Scotch use of the verb to busk, or attire."

{5} Miss Louisa Stuart Costello in 'Bearn and the Pyrenees.'

{6} A custom which then existed in certain parts of France. It was taken by the French emigrants to Canada, where it existed not long ago. The crown of the sacramental bread used to be reserved for the family of the seigneur or other communicants of distinction.

{7} A church in the suburbs of Agen, celebrated for its legends and miracles, to which numerous pilgrimages are made in the month of May.

{8} A long time ago the inhabitants of the town of Agen communicated with the other side of the Garonne by means of little boats. The first wooden bridge was commenced when Aquitaine was governed by the English, in the reign of Richard Coeur-de-lion, at the end of the twelfth century. The bridge was destroyed and repaired many times, and one of the piles on which the bridge was built is still to be seen. It is attributed to Napoleon I. that he caused the first bridge of stone to be erected, for the purpose of facilitating the passage of his troops to Spain. The work was, however, abandoned during his reign, and it was not until the Restoration that the bridge was completed. Since that time other bridges, especially the suspension bridge, have been erected, to enable the inhabitants of the towns on the Garonne to communicate freely with each other.