Du Breuil cites some quaint verses explaining the dimensions of the church, which were written upon a picture hanging near the statue of S. Christopher by the doorway:
Si tu veux sçauoir comme est ample
De Nostre-Dame le grand temple:
Il a dans œuure, pour le seur,
Dix et sept toises de haulteur,
Sur la largeur de vingt et quatre;
Et soixante cinq sans rabattre,
A de long. Au tours hault montées
Trente quarte sont bien comptées,
Le tout fondé sur pilotis,
Ainsi vray que ie le te dis.109
When the revolutionary period began, little remained to be done in the way of destruction, but that little the votaries of Reason did pretty well as regards everything pertaining unto royalty; for to be just, we must remember that anything that could be construed into philosophy or art was spared. In August, 1793, it was decided that eight days should be allowed for the destruction of the "gothiques simulacres" of the kings upon the portals. Later on the Saints were ordered to share the same fate, but Citizen Chaumette, as we have seen, stepped in and saved the sculpture by assuring his colleagues that the astronomer Dupuis had discovered his planetary system on one of the portals. Thereupon the Citoyen Dupuis was put upon the council for the preservation of public buildings, and in consequence much was saved from complete and hopeless destruction. We all know how a goddess of the class so dear to the kings of old, a vulgar Gabrielle or Pompadour in sabots and a Phrygian cap, was set upon the altar and worshipped in derision, a ceremony followed by others that "we leave under a veil which appropriately stretches itself along the pillars of the aisles – not to be lifted aside by the hand of history."110 Robespierre and his friends must have been utterly wanting in a sense of humour, or they never would have instituted these curious ceremonies. In an old print111 representing the great Feast of the Supreme Being upon the Champ de Mars, we see the President of the Convention in a fine blue coat, and bearing an enormous bouquet of flowers, discoursing to the multitude; and, after burning the statue of Atheism, sticking up Wisdom in its place. Young girls in the inevitable white of church processions, beadles, and singing men, with all the paraphernalia of the dethroned ecclesiastical pomp, are depicted: but only one man seems to have seen how ludicrous it all was: "Tu commence à nous ennuyer avec ton Être Suprême!" said he to Robespierre, somewhat profanely.
The prelates and sovereigns who succeeded to these stormy days endeavoured to restore Notre-Dame; but the ignorance which prevailed at the commencement of the present century with regard to Gothic architecture rather added to the destruction than mended it; and it was not until the Christian art and Liberal Catholic revivals led by Montalembert and his friends that a thorough and rational restoration of the church was commenced by the eminent architects, Viollet-le-Duc and Lassus.
The central portal is a mass of wonderful sculpture. The lower part of the stylobate bears lozenge-shapen compartments enclosing roses and lilies. Above this are the Virtues and Vices,112 the former being figures of women bearing their emblems; the latter, little scenes describing each particular vice. It is interesting to see that the Virtues should be portrayed as women, Guillaume Durand giving the reason that they are men's nursing mothers; but Eve, having been supposed from all time to have been man's temptress, how comes it that the Mediæval sculptors exempted her and all other women from personifying the vice, for example, of curiosity? Courage our first mother undoubtedly had, and so this virtue on the front of Notre-Dame is represented by a woman with a shield bearing a lion. Equally certain is it that Adam was mean and cowardly, and so we find Cowardice painted as a man running away terror-stricken from a harmless hare. Amongst the vicious we see Judas in despair, an iniquitous Nero, an impious Mahomet, and a funny little Nimroud throwing a javelin at the sun, symbolic of that great warrior's attempt to build a high tower in order to attack Heaven itself.
Above the Virtues and Vices are the Twelve Apostles, placed over the Virtue which in their lives they especially displayed. Nothing in these sculptures was done without a purpose; thus S. Paul stands over Courage, and S. Peter above Faith; indeed the whole doorway was designed to carry out a particular idea, and to illustrate the main doctrines of Christ, whose statue stands upon the central pier, giving the benediction to all who enter.
On each side of the doorway are the Wise and Foolish Virgins, and in the tympanum, which is divided into three zones, is the Resurrection of the Dead. Souls are being weighed; and under one scale a mean little demon may be seen pulling it down with a hook, in case the poor soul's sins should not be sufficient to weigh it down. It may be noted that the Mediæval theologians evidently considered the nails which pierced our Blessed Lord's body of more honour than the tree unto which he was bound; for here we see an Angel holding the cross with bare hands, while another envelopes the nails in a napkin. In the Voussure are rows of personages; the lower ones belonging to the Judgment, the upper ones to the Resurrection. Then come the Angels, Prophets, and Doctors of the church (taking precedence at Notre-Dame of the Martyrs, by reason of Paris being a great seat of learning). Following them are the Martyrs and Virgins.
Didron113 gives an account by an Armenian bishop of a visit to Paris in 1489-96, in which he describes these sculptures exactly as they now appear, and speaks of the beauty of their colouring and gilding.
The sculptures of the other two doors are of the same character as the Porte du Jugement, but the subjects are taken severally from the histories of the Blessed Virgin and of S. Anne. In the Porte de la Vierge, the Mother and Child hold the central place, and in the tympanum are the Assumption and the Glorification of the Virgin. In the stylobate are saints, a conspicuous one being S. Denis carrying his head, with Angels upon each side, to prevent anyone damaging his headless body. In the bas-reliefs, amongst other subjects is an almanac in stone representing the earth and the sea, the twelve signs of the Zodiac, and the occupations, mostly agricultural, of each of the months. Corresponding to these are the idlings of the season. The industrious man is warming himself by the side of his well-cured hams and sausages; the idle man is sitting enveloped in fur, enjoying a sleep by the fire. For April we see a personage with two heads, one asleep and one awake; and, showing that the climate was much the same in the 13th century as it is now, we see one side of him clad in the airy costume of our first parents, while the other is well wrapped up in warm raiment. May only wears pyjamas, while June prepares for a bath. The signs of the Zodiac follow the ecclesiastical year, which up to the reign of Charles IX. commenced at Easter. The custom of carving them on the exterior of churches is a very ancient practice, as it may be seen on the Catholicon at Athens, which is as old or older than the time of Justinian. Nearly all the great churches of France possess them. On S. Denis there are three: one is mosaic; another, a bas-relief on the exterior; and the third, an incised stone upon the pavement of one of the apsidal chapels.
The Porte S. Anne is the oldest of the three portals, and the sculptures being the most ancient of the church, it has been assumed that they were brought from an older edifice. The central figure is S. Marcel, ninth bishop of Paris, who died in 436. He is here seen standing upon a strange and venomous beast with a tail ending serpent-wise, issuing from a winding sheet – the vestment of an unfortunate rich and wicked woman whom the beast had consumed in punishment for her vices. Marcel, in spite of this just retribution, seems to have pitied the poor soul, and went forth to the forest to reprove the dragon; who, listening to the holy man's words, became repentant and showed his contrition by bending his head and flopping after the Saint for the space of three miles, wagging his tail like a dog. But S. Marcel could not forgive him. "Go forth," said the Saint, "and inhabit the deserts, or plunge thyself into the sea"; which he seems to have done, for no more was ever heard of the monster from that day forth.
The tympanum is ornamented with the History of Joachim and Anna, the Marriage of the Virgin and the Budding of S. Joseph's staff. Angels and a kneeling king complete the composition; the latter probably being Louis VII., the friend of Suger and the father of Philippe-Auguste, as he is presenting a charter of donations and privileges. On the other side is a bishop, bearded, mitred, and vested, but unlike the king, the prelate stands; he is probably the builder, Maurice de Sully. The older part of this doorway is similar in some respects to the façade of S. Denis. Abbot Suger, its builder, had only been dead about ten years when Maurice de Sully reconstructed the cathedral; and we see in the figures upon the Porte S. Anne the same Romanesque character as at S. Denis.
The beautiful ironwork of the doors of Notre-Dame are worthy their reputed origin; they are said to have been finished in a single night by his Satanic Majesty in consequence of the dilatoriness of Biscornette the blacksmith. The legend has probably grown from the design of a part of the ironwork, a little man with horns and the tail of a fish, who sits upon the branch of a tree. It appears that Biscornette was charged to forge the ironwork of the doors in a given time; but finding himself behind-hand in his work, he determined to call in the aid of the Devil. This personage arrived, put on the leathern apron, and set to work so vigorously that by dawn it was finished. Biscornette thanked his assistant, who politely, in recognition of the blacksmith's gratitude, presented him with his horns. Popular opinion always held that Biscornette could not forge the central door by which the Blessed Sacrament passed; and that a curse rested upon that of S. Anne, as it was never opened; but in these latter faithless days it has been found to do so as easily as the others. The sculptures of the tympanum of the Porte du Cloître represent the Legend of S. Theophilus, the deacon, who lived in the 3rd century. This Saint was troubled in his mind, and abjured Christianity through the instrumentality of a Jew; thereupon he fell into the hands of the Father of Lies, and we see him on his knees between the hoofs of the demon. But he was reinstated in the good books of his bishop, in spite of the tempting whisperings of a little demon by his side. Then the Virgin enters upon the scene, and tears up the contract signed by S. Theophilus with his blood; and the demon enraged has the impertinence to seize the raiment of the Virgin, in order to profane her. But Theophilus is forgiven, and the bishop displays the contract, which is now hallowed by the episcopal seal, and upon which is written in Gothic letters: Carta Theophili.
At the foot of the Southern façade is the inscription which gives the name of the architect and the date of the church:
ANNO. DNI. M. CC. LVII. MENSE. FEBRVARIO. IDVS.
SECUNDO. HOC. FUIT INCEPTUM, CRISTI. GENITSIS, HONORE.
KALLENSI. LATHOMO. VIVENTE. JOHANNE. MAGISTRO:
John de Chelles was wise in his generation, for had he not thus taken care of his own reputation, we should have known nothing about him, there being no record of any other works by him. Chelles, the place of his birth, was celebrated for the abbey founded by S. Bathilde; and like Montereau, Bonneuil, and Lusarches, which gave birth to some of the most famous architects of the 13th century, it was situated in the diocese of Paris. The beautiful little Porte Rouge is of the end of the 13th century. In the tympanum a king and queen are represented kneeling at each side of our Lord and His Mother, very probably S. Louis, and his wife, Marguerite de Provence.
Formerly, in front of the grand portals there was a pillory, described by Père Du Breuil in the 16th century as raised upon a platform. The culprit knelt upon this with a paper, stating his offence, affixed to him; and then he stayed longtemps mocqué et injurié du peuple. Du Breuil lamented that this object of the spiritual justice and power was no longer to be seen at the abbey of S. Germain.
The interior of Notre-Dame is imposing, though somewhat heavy in character; and although the nave and choir were sixty years in construction, there is scarcely any difference in style, except in the details. There is a certain clumsiness about the great round shafts of the nave, but the carving upon the angles of the plinths and of the capitals helps to relieve this effect. Most of the capitals are ornamented with examples of the flora of Parisian fields. At the west end is a gallery now occupied by the great organ, but which formerly was the stage upon which miracle-plays were performed. The choir is by far the most beautiful part of the church; and being filled with stained glass, it has not that painfully cleaned-up appearance which is the result of over-restoration. Some parts of it, the bays which separate the side-aisles from the crossings, are of the 14th century; and the little Angels blowing trumpets which surmount the archivolt are beautiful specimens of sculpture of that period. The capitals of some of the choir columns being the oldest in the church (the early part of the 12th century) are very rich in the quaint style of decoration delighted in by Mediæval artists – masses of foliage, with heads of grotesque animals peeping out, and biting off the leaves and flowers. One capital (between the seventh and eighth southern chapels) is interesting as showing the transition between the use of personages and animals, and that of foliage only, which was customary in the later period. The subject is very unecclesiastical, as was so often the case in the 12th and 13th centuries – two Harpies, male and female, with human heads and bird bodies, issuing out of the foliage. Much of this is treated in the most realistic manner, and we find specimens of the oak, the ivy and the trefoil.
In many of the chapels are double piscinæ. From one, the water in which the priest washes his hands before mass, is ejected by a pipe; from the other, used after mass, the water descends into the ground. They are both ornamented with carved canopies.
The Lady chapel, or chapel of the Compassion, and the two on either side, are painted and gilded, a good deal of the old colouring having survived as a guide. There is some good carving, and in front of the tabernacle hang seven lamps of elegant design. These, added to the beauty of the old stained glass, make this end of the church by far the most beautiful part.114 The chapel also contains an inscription, bearing the name of the founder, bishop Simon Matiffas de Bucy, who died in 1304. In the chapel of S. George is the fine marble statue of the martyred archbishop Darboy, shot in 1871 by the Communists.
The alto-reliefs alluded to above, by Jean Ravy and Jean le Bouteiller, are supported upon an arcade of clustered columns and pointed arches fixed against the back of the stalls. Formerly they were continued across the jubé and all around the choir; but unfortunately, when the sanctuary gates were constructed, these sculptures were sacrificed. The subjects are: 1, the Visitation; 2, the Appearance of the Star of Bethlehem to the Shepherds; 3, the Nativity; 4, the Adoration of the Magi; 5, the Massacre of the Innocents; 6, the Flight into Egypt; 7, the Presentation in the Temple; 8, Christ disputing with the Doctors; 9, the Baptism of Christ; 10, the Marriage in Cana; 11, the Entry into Jerusalem; 12, the Last Supper; 13, Christ washing S. Peter's Feet; 14, the Mount of Olives, The mysteries of the Passion and Resurrection were on the jubé, the destruction of which we owe to the Cardinal de Noailles. On the South side the subjects are of later date (14th century): 1, Christ appearing to the Magdalen; 2, to the Three Maries; 3, the Apostles running to the Sepulchre; 4, the Journey to Emmaüs; 5, Christ appearing to the Disciples; 6, to S. Thomas; 7, to S. Peter on the Sea of Tiberias; 8, another Appearance to the Disciples; 9, the Charge to preach the Gospel in all Lands. Jean Ravy was represented kneeling with joined hands in the last of these alto-reliefs. The whole was finished by Jean le Bouteiller in 1351; and it is recorded that a part was a votive offering in honour of God, of the Virgin Mary, and of Monseigneur S. Étienne, given by Guillaume de Melun, Archbishop of Sens – one of two bishops of the name who occupied the see in 1317-29 and 1344-96 respectively. The sculptures are all coloured and gilt, and a very good cast of them may be seen at the Crystal Palace.
The choir remained intact until 1638, when Louis XIII., putting his kingdom especially under the protection of the Blessed Virgin, registered that unfortunate vow that he would consecrate the sanctuary of Notre-Dame to the fulfilment of it. "Afin que la postérité ne puisse manquer à suivre nos volontés à ce sujet, pour monument et marque incontestable de la consécration présente que nous faisons, nous ferons construire de nouveau le grand autel de l'église cathédrale de Paris, avec une image de la Vierge qui tienne entre ses bras celle de son précieux fils, descendu de la croix, et où nous serons représentés aux pieds du fils et de la mère, comme leur offrant notre couronne et notre sceptre." Louis XIII. died in 1643, before he was able to carry out his marvellous design; but unfortunately, his son, Louis XIV., was only too ready to embellish buildings in the miserable taste of his time, and so the altar is disfigured by a Descent from the Cross by Nicolas and Guillaume Coustou, and a pair of kneeling kings (the 13th and 14th Louis) by Coysevox. In themselves these sculptures are fine examples of the art of the period, but they and the eight bronze Angels by Cayot, Vanclève, Poirier, Hurtrelle, Nagnier and Anselme Flamen, are all equally out of place in a 13th century church. The bas-reliefs of the altar were by Vassé, and Du Goulon was the sculptor of the beautiful woodwork representing scenes from the life of the Virgin. The altar was destroyed in 1793, in order to erect a symbolic "montagne" upon "les pompeux débris de l'antique imposture." The present one was reconstructed in 1803, the Entombment, in gilt copper, from designs by Vanclève, being conveyed from the chapelle des Louvois, in the old church of the Capuchins in the Place Vendôme. The cross and candelabra belonged to the cathedral of Arras before the Revolution; and the beautiful bronze lectern, as exquisite in design as in workmanship, is signed and dated, "Duplessis 1775." The statue of the Virgin, on a pillar at the entrance of the choir, had the reputation of working miracles. It was thrown down at the Revolution, but was found later at S. Denis and replaced in Notre-Dame. Such is the history of the statue, but whether it is the identical figure, it is impossible to say. In any case it is mainly of the same date as the church, which cannot be said of the reliquaries in the treasury, that are also supposed to have survived the Revolution.
The choir is raised three steps above the transepts. The two arches which separate the side aisles from the crossings show evidences of a later style. As we have seen, many sculptures were saved by the deputy Chaumette, and by Alexandre Lenoir, as works of art worthy of preservation; but unfortunately, reliquaries were of more value as metal, and most of them passed through the melting-pot into coinage for the bankrupt National treasury. The reliquaries shown at the cathedral are mostly modern imitations of those which were formerly in the Ste. Chapelle. One, however, is said to be the veritable Croix Palatine. This is a double-armed gold cross of Byzantine workmanship, formerly belonging to S. Germain-des-Prés, to which church it was left in 1684 by Anne of Cleves, princess of Mantua and of Montferrat, widow of Edouard von Baiern. The prince received it from Jean Casimir, King of Poland, when he took refuge in France; it having been given to a King of Poland in the 12th century by Manuel Comnenus, Emperor of Constantinople. The princess and her daughter, the Duchess of Brunswick, attested to having seen the cross upon one occasion encircled by flames and coming out of the fire unhurt. In 1793 the constitutional curé took the cross and preserved it until his death in 1827, when he remitted it to the archbishop of Paris. The inscription is in Greek and covers the length and the two arms: Jesus Christus cruci affixus qui exaltavit hominum naturum, scribit Comnenus Manuel coronatus. The following are some of the enormous number of valuables which formerly filled the treasury. In the inventory of 1763 there were no less than four busts and two statues in gold, silver-gilt, and jewelled; six silver reliquaries, two of gold, and five of silver-gilt; a gold cross attributed to S. Eloi, six silver-gilt crosses, and a whole closet full of silver candlesticks; besides a number of chalices, patens, ciborium, pax, censers, cruets, and other vessels for the altar; but very few were anterior to the 16th century. Of these the following remain: the Holy Crown from the S. Chapelle (imitation); the Holy Nail from S. Denis, given to Charlemagne by Constantine V., placed in the treasury of Aix-la-Chapelle, whence it was carried by Charles le Chauve to France; the golden cross of the Emperor Manuel Comnenus, 12th century, which was bequeathed by the Princess Anne de Gonzague to the monks of S. Germain des Prés in 1683;115 two silver-gilt chalices of the 13th century; the relic of the True Cross sent in 1109 to Galon, bishop of Paris, by Anseau, precentor of the church of the Holy Sepulchre at Jerusalem;116 the crozier of Bishop Elides de Sully, of wood and copper; the crucifix belonging to S. Vincent de Paul, which he presented to Louis XIII. upon his death-bed; the "discipline" of S. Louis; portions of this king's raiment; and the soutanes of archbishops Affre, Sibour, and Darboy.
The high altar as originally arranged had brass bars at the sides from which hung draperies. Behind it was another altar, that of the Holy Trinity, or les ardents raised so that it could be seen above the first one. Steps led up to this, and between them was a depository called the conditoire, where all the sacred vessels used at mass were kept. There was no tabernacle; as in most churches in the old times, the host was enclosed in a ciborium which hung in front of the altar. A figure in alabaster of the Virgin surmounted the autel des ardents. Above all were three rows of châsses, one above the other, as it were upon shelves, containing relics of S. Gendulphe, S. Séverin, S. Germain, bishop of Paris, S. Justin, S. Lucain, S. Ursula's young friends, and other martyrs. The reliquary of S. Marcel was behind the high altar, resplendent in gold and pearls and precious stones, an elaborate and beautiful work of art, by, said tradition, S. Éloi, the bishop of Noyon; but unfortunately, it was too valuable to escape the melting-pot, and its 436 marcs worth of gold found their way into coin of the Republic.
The church was rich in glass up to the year 1741, when a demon in human shape, one Levieil, the author of a treatise upon the art of glass-painting, set to work to re-adorn Notre-Dame. He describes the matter himself; what he found and what he transformed. In the choir and the apse the windows were ornamented with colossal figures 18 ft. high, representing bishops, vested and bearing pastoral staves, without the usual crook termination. A border of lozenge-shapen coloured glass framed the figures and filled up the divisions of the compartments. These windows Levieil dated no later than 1182, and he adds that there were many fragments of much older glass, probably emanating from the ancient basilicas, which preceded the present church, interspersed between the grisaille of the 12th century. In the tribune of the choir were windows given by a little personage whose effigy knelt at the bottom of one, Michel de Darency by name, chaplain of Saint-Ferréol, who died in 1358. The abbot Suger also gave some of the glass in the tribune, resembling that of his own church, S. Denis, which is so rich in resplendent sapphire blue. In some of the chapels were subjects such as the Beheading of S. John Baptist, a king and queen, possibly Philippe le Bel and Jeanne de Navarre, kneeling. All this, or most of it, was improved away, or re-arranged into floriated borders and armorial bearings upon white glass. A little remains of the 14th century: some small Angels holding the instruments of the Passion, a Pelican and its chicks, a Christ draped in red, and a little figure of the Virgin. This is all in the chevet. But the glory of the church is the glass of the rose-windows, which continue the subjects portrayed upon the sculpture of the doors over which they are placed. In the western rose the Virgin is in the central compartment, crowned and bearing a sceptre; on her left arm is the infant Christ giving the benediction. The twelve prophets surround her, and we see again the Signs of the Zodiac, and the work special to each month during the year. Virtues and Vices, Judges, Priests, Prophets, and Kings of Judah; Saints and Martyrs with the instruments of their martyrdom, or palms, decorate these exquisite windows, masterpieces of the art; equal to the windows of Metz and Strasburg, and contemporary with the stone walls which surround them.
Formerly the pavement was a mass of tombstones, erect or prostrate, bearing portraits of the defunct in brass or marble; but Louis XIV.'s architects thought well to improve many of them away, and substitute a marble pavement costing 300,000 francs. Many brass tombs had been melted up with the lectern some years previously. Among the celebrities who had formerly either effigies or epitaphs in the choir were the following. Princes and Princesses: Philippe, Archdeacon of Paris, son of Louis VI., 1161; Geoffroy, duc de Bretagne, son of Henry II. of England, 1186; Isabelle de Hainault, first wife of Philippe-Auguste, 1189; Louis, dauphin, son of Charles VI., 1415; Louise de Savoie, mother of François Ier., 1531 (only her heart was buried here); Louis XIII., 1643. Bishops of Paris: Eudes de Sully, 1208; Étienne II., called Tempier, 1279; Cardinal Aymeric de Magnac, 1384; Pierre d'Orgemont, 1409; Denis Dumoulin, patriarch of Antioch, 1447. Archbishops of Paris: Pierre de Marca, 1662; Hardouin de Péréfixe, 1671; François de Harlay, 1695; and an archbishop of Sens, who was also High Almoner of France, Renaud de Beaune, who died in 1616.
The few statues which are now in the church are modern: the marble monument by Pigalle, of the Comte d'Harcourt; of Cardinal de Belloy giving alms to a woman and child, by Deseine; and those of the three murdered archbishops, Sibour, Affre, and Darboy, who are buried in the crypt. The epitaph of Monseigneur Affre is as follows: Le bon pasteur donne sa vie pour ses brebis… Que mon sang soit le dernier versé.
The bells of Notre-Dame were justly celebrated; but of the thirteen which were formerly in the towers, only one remains, the great bourdon, heard all over the city on great occasions; as, for instance, on Holy Saturday, when at High Mass, during the Gloria, it peals forth, giving the signal for all the other church bells to break their forty-eight hours' silence. It was given by Jean de Montaigu117 in 1400, who named it Jacqueline, after his wife Jacqueline de La Grange; and in 1686 it was refoundered and re-baptised – Emmanuel-Louise-Thérèse, in honour of Louis XIV. and Marie-Thérèse of Austria.
The exterior decoration of Notre-Dame is very rich. Gargoyles, monsters of the most grotesque type, called also tarasques and magots, are there, encircling the towers, and disputing their importance with the Angel of the Judgment. The monsters stand, as they did centuries ago, gazing down upon Paris and its doings for good or for evil. Think of the events they have witnessed from the burning of fifty-four Templars in a slow fire by Philippe IV., to the horrors of the Commune. They must have seen the flaming villages and châteaux during the Jacquerie, and witnessed those useless sorties during the last war, when the Parisians vainly endeavoured to escape from the city and gain one of the outside army corps. They seem to look down in scorn upon humanity, whether in the form of the coronation of Henry VI. of England, so mean an affair that "un bourgeois qui marierait ses enfants ferait mieux les choses," or the misery of the famine of 1419-21. "Vous auriez entendu dans tout Paris des lamentations pitoyables, des petits enfants qui criaient, 'Je meurs de faim.' On voyait sur un fumier 20-30 enfants garçons, filles, qui rendaient l'âme de faim et de froid. On enterrait 100,000 personnes. Des bandes de loups courraient les campagnes et entraient même la nuit dans Paris pour enlever les cadavres." And all the ages through, the brutes have had the same expression of scorn, of spite, of diabolical ugliness, that one feels it to be a comfort that they are fixed safely to the gallery of the towers, out of the way of working mischief.
Amongst the great ceremonies which have taken place in the cathedral are: The marriage of Marie Stuart with François II., of France, in 1552; the marriage of Henri of Navarre and Marguerite de Valois upon a platform erected outside the great porch, to prevent Protestant contamination of the church. This was upon the eve of S. Bartholomew, the 18th August, just six days before the great work of massacre on the 24th. The coronation of Napoléon by Pope Pius VII., in 1804; the marriage of the Duc du Berry, and the baptism of the Duc du Bordeaux (Comte de Chambord) in 1816; the funeral of the Duc d'Orléans, son of Louis Philippe, in 1853; the marriage of Louis-Napoléon in 1853; the baptism of his son in 1857, and a certain number of episcopal consecrations.