It’s that time of the month when I re-visit a blog post written during our years in France. I’ve chosen this one because of the perspective it offers on rural life there, a hundred or more years ago. Because France – certainly where we were in the foothills of the Pyrenees – had no Industrial Revolution, country life continued more or less unchanged for many until villages devastatingly lost their menfolk during the First World War.
Country life is country life, and some of these occupations would seem familiar to our own grandparents. Others less so. Have a look and see.
Le Cami des Encantats
July 26th 2012
Today we visited Benac, one of those small and almost picture-postcard-pretty villages outside Foix. I think it’s unlikely that too many horny-handed sons and daughters of toil live there these days. Too many freshly painted facades and cheery boxes of geraniums at the windows. Too many sleek and highly-polished cars.
But once upon a time it was a busy working community. For the last few years, every summer the villagers here and in nearby hamlets arrange carefully constructed and dressed figures into appropriate corners of both village and countryside. These figures celebrate the way of life that persisted here – and throughout France – for centuries, and only died out some time after the First World War. They call the route you follow to hunt out all these scenes Le Cami des Encantats: Occitan for something like ‘the Enchanted Path’. Come with me and take a look. Click on any image for a closer look and a caption.
The priest arrives at church.
Un poilu – a WW1 soldier, the French answer to a Tommy.
Then as now, it’s good to sit and watch the world go by.
Here’s the Garde Champêtre, paid by local farmers to keep local crops and stock safely in one place.
Pudding basin haircuts weren’t just for English children.
A colporteur: a hawker, purveyor of books and other good things.
The beekeeper.
The mobile distillery or alambic came round every autumn to distill some of the fruit crops into potent alcohol. It still happens.
An important craftsman: the nailmaker.
This man’s work is indoors. He’s at the forge.
The miller.
Log sawing: always important in this wooded region, for building, fuel, joinery ….
Haymaking.
A woman at the village lavoir, or clothes washing place. Sinks are fed from a natural water source and sheltered by a roof. One of the centres of village life.
The French love to hunt. Then it was a necessity rather than a hobby.
The postman.
Le pelharot: the rag and bone man.
As in England, the pig played an important part in keeping the household nourished through the winter months.
L’estamarron: the tinker dips worn cutlery to bring it back to life
The church bellringer.
If you work in the fields all day you need water. This young woman brings it to you.
This shepherd will spend the whole summer at high mountain pasture with his sheep.
Which of my posts about our time in France to re-blog this month? In the end, it was easy. I fell to thinking about all the wonderful trips we had learning about the history of the area we’d chosen as our home, courtesy of Pays d’art et d’histoire des Pyrénées Cathares. Here’s a memorable day from July six years ago…
July 13th 2013
Tabariane: new light on the Dark Ages
As you explore the site at Tabariane, this fellow expains much of its history.
Meadow flowers on the walk.
The burial ground.
Graves.
Graves.
An information board reveals some of the artefacts found at the site.
View from the burial ground.
Another view.
A local craftsman, Lamande, has made the seating that adds to the site’s interest and charm.
Continue to climb above the site, and this is the view.
…and this….
… and this …
When I was at school (back in the Dark Ages), we learnt in history that the Romans came after the Greeks. They left us a legacy of Romance languages, our alphabet, Roman law, neo-Classical architecture, impossibly straight roads and under floor central heating. As the empire crumbled, so we were told, the continent descended into the Dark Ages. Barbarians, Vandals, and unpleasantly savage descendants of Asterix the Gaul ravaged Europe, raping, pillaging and generally leaving little time for culture and a settled everyday life.
I think we all knew it was a bit less straightforward than that. The Frankish Germanic tribes entering the late Roman empire had a very different culture from that developed by the Romans, and it’s been much harder to research systematically because there are few contemporary written records.
This week though, we went to visit a Merovingian site, Tabariane, recently excavated and interpreted near Teilhet, not far from Mirepoix. The Merovingians were an early Frankish dynasty established by Clovis, and they ruled an area roughly equivalent to much of France and Germany from the 5th to the 8th centuries, and are the kind of tribe that was dismissed as one of those from the very heart of the Dark Ages.
It was a burial site we’d come to see. It has first been discovered in the very early 20th century by Captain Henri Maurel, and had been partly excavated according to the fairly invasive practices of the period. War and economic upheaval meant the site became first neglected, and then entirely forgotten about until recently.
Recent research lead by Nicolas Portet has meant that the burial ground, now carefully excavated, is now, as it almost certainly was then, a burial garden. It’s a large site, on a hillside overlooking the site of the now disappeared Merovingian settlement on the opposite side of the valley. The 166 tombs seem to have been arranged in ‘clans’: loose arrangements of extended families and friends, over a long period of time. It seems to have been a burial ground which held a place in the life of the community for many years, rather than being a cemetery developed as a result of tragedy – war or plague say. Most of the bodies were laid with their heads to the west, their feet to the east. Originally they were clothed, but little remained apart from metal objects: belt buckles, brooches, jewellery and, with some of the men, weapons.
This is where ideas have changed. Early 20th century archaeologists sent excavated objects to museums far and wide, even to America: modern practice which encourages an area’s ‘patrimoine’ (heritage) to remain as far as possible intact did not then exist, but you can find examples of objects found here in the Museum at Mazères, and in Saint Raymond de Toulouse.
Now as then, the tombs are planted with local flowering plants: lavenders, marguerites, herbs. It’s thought that locals would have visited the grounds with their families, spent time there, as we might in a modern park. So it was important to both the living and the dead to make it a pleasant, calm place to be. The burial ground overlooked the village. The village overlooked the burial ground. Each had an interest in the other. Each could intercede for the other.
It’s a tranquil, special place, surrounded by meadows and hilly countryside. A circular walk of some two and a half kilometres , starting and ending in the village of Teilhet gives you a chance to spend a peaceful hour or two exploring scenery that may not be so very different from the way it was when the Merovingian villagers first laid out their burial ground, some 800 years ago. Excellent information boards will help you understand a little more about those Merovingian people who made their lives in this still rural area.
While you’re there, make time to enjoy the facade of the 14th century church at Teilhet. Here are some pictures to whet your appetite.
The village and church of Teilhet seen from above.
Thanks to Wikimedia Commons for the use of this image of the church facade
Stained glass window from “largest stained glass window-manufacturing firm in the world” of the 19th century Louis Gesta.
Every region of France has its own area-organised Pays d’art et d’histoire programme. If you speak French, it’s well worth seeking out the visits that they organise. Always slightly off the beaten track, always interesting, and always inexpensive.
Our third address in France was within a couple of miles of a splendidly ruined castle, Lagarde, commanding wonderful view of the Pyrenees. And on Saturday, there was an event which commanded our attention from 10 o’clock in the morning, till 10 o’clock at night when it closed (we did pop home several times, but always came back for more). I took masses of photos so I could share the day, but readers of my last post know why I no longer have the camera. These shots are courtesy of my phone.
The distant Pyrenees.
It was an inspirational day. Dozens of enthusiasts from all over southern France came to share their knowledge. All were dressed authentically: linen was the material of choice – no cotton or polyester need apply. They brought history to life, demonstrating the labour-intensive nature of making chain mail armour, for instance. A chain mail tunic represented 400 hours of work, and cost as much as a farm. Attack someone dressed in one and you wouldn’t kill him. Far better to demand a ransom from the family of such a rich man.
We met a pilgrim on his way to Compostela, a shell at his belt.
A pilgrim on his way to Compostela.
We watched fighting spinning and weaving, musicians and dancing. There were thrilling demonstrations of horsemanship.
A procession towards the end of the day.
As night fell, the medieval world fell away. Jugglers and acrobats quite literally played with fire, and the event concluded with the most exciting and memorable firework display we have ever seen. I got some rather good pictures. Nobody will ever see them. Grrr.
It brought the Château de Lagarde to life. We had an inspirational glance of the life of a bygone age.
A spot of history, a spot of lunch, a new village to explore …. had to be done.
Orliac-de-Bar is only a few miles from here. Like so many others in the area, it has a little building, the village oven, built once upon a time to bake the loaves of those villagers who had no oven of their own. These days, when everybody uses the boulangerie or a bread-making machine, they’re generally dusted down and used only on high days and holidays
We arrived as the oven was getting going. As visitors from afar, the organisers seized on us, anxious to show off their little bit of village history. A couple of men thrust bundle after bundle of brushwood into the glowing maw of the oven. When the oven was judged to be hot enough, the woody embers were swept out, and the oven allowed to cool – just a little.
Our new friends popped an ear of wheat into a wooden clasp and introduce it into the heat. It singed. Nope. The oven was still too hot. The wheat should be burnished gold, not burnt. Try again soon…..
The oven…
… the brushwood ….
….the ear of wheat ….
Eventually the oven was pronounced to be not too hot, not too cold, but just right. A small team of villagers jammed pizzas (that well known French country delicacy?) and apple tarts into the oven to be baked.
An oven filled with good things.
Twenty minutes later we were sitting down at long refectory tables arranged in the village square, doing what the French do best: sharing food, wine and conversation. No photos. I was too busy enjoying myself, and never gave it a thought.
Pizz and apple tart.
The village also had an exhibition of aspects of its history. Here are some photos of a not-so-long-departed way of life. I think they need no explanation.
Ploughing with oxen. This photo is in colour, so can’t be so very old.
More ploughing. Love the head gear!
Harvest time.
Doing the wekly wash at the communal lavoir. Many lavoirs are much smarter than this, with stone walls and a pitched roof.
One woman’s spinning wool, another flax; another one is knitting, and the fourth is basket making. Even whilst having a natter, the work must go on.
The family pig, before being slaughtered.
And here are our new-found friends, waving us off after a day well spent.
Goodbye, Orliac-de-Bar!
Back at home, we had a fine solid Orliac-baked loaf to accompany our cheese and salad.
Click on any photo to view full size, and see the captions.
Here’s the Old Grange, as it was in May, with the wisteria out.
As we’ve been four months back in England, it’s perhaps time to introduce our home, which answers to the name of ‘The Old Grange’. I’ve already mentioned that it’s in part of an older building which forms part of a large, mainly Georgian house. To understand how it came to be built, we’ll have to pay a quick visit to UNESCO World Heritage site, Fountains Abbey and Studley Royal, some 5 miles from us as the crow flies.
The nave of the now ruined Fountains Abbey
Back in 1132, there was no Abbey. But there were 13 monks anxious to build one. These particular men had joined holy orders in order to live a simple, strict and holy life, and were dismayed by the lax conditions they found in the Benedictine order they had joined. The Archbishop of York offered them his protection, and the gift of some land near Ripon on the banks of the River Skell. This area now is a fertile place, with pastureland, woods, stone for quarrying, and the waters of the Skell. Back then, it was a hostile, overgrown and thoroughly unpromising environment. The monks joined the Cistercian order which they felt offered the structure and discipline they sought, and strove to emulate the lifestyle promoted by its founder Bernard of Clairvaux. A tough life of manual labour, self-sufficiency, and prayerful spirituality was the order of the day.
A view of Fountains Abbey: Wikimedia Commons
To cut a very long story short – one which I will tell in a future post, because it’s a fascinating one – the Abbey the monks built prospered, to the extent that it became one of the largest, most successful and wealthy monasteries in the whole of Europe. When Henry VIII dissolved the monasteries in the 1530s, the buildings and lands belonging to Fountains Abbey sold for over £1,000,000 – unimaginable wealth at the time: the monastery had acquired land over much of Yorkshire and Lancashire. The simple life of those early monks had changed over the years. The monks themselves devoted more of their time to their spiritual life, with prayerful ritual being an important part of their routine. The day-to-day work, mainly with sheep and cattle and all the other work associated with farming, both at Fountains itself and at all the other sites, was done by the so-called ‘lay brothers’. Less educated, they had far fewer spiritual obligations. And they lived communally in ‘granges’.
All those older buildings you’ll see as you travel around this part of the world, which include ‘grange’ as part of their name owe their existence to the fact that once they housed those lay brothers, mainly from Fountains Abbey. The room where we sleep once formed part of the dormitory where the men working at our ‘old grange’ once slept.
In truth, it’s hard to believe. We live in a stone building of traditional design, but with all mod cons. One of the few signs of the building’s age is the huge fireplace on the ground floor which is now simply an alcove, though we gather it wouldn’t take much to reveal the old spit mechanism. We have only one room downstairs. The other spaces, which we have no access to, are now, as then, workspaces and storage areas.
Upstairs, where the bulk of our living space is, was once a single room, as long as the building itself. In Victorian times, the owners of the larger property which had been built onto the original Old Grange in Georgian times, decided to break up the space into a number of rooms, to make it convenient to use as servants’ quarters. And this is where we now live.
We find all this thoroughly exciting. We enjoy noticing other granges as we explore Yorkshire, and we appreciate the connection that we now know we have with Fountains Abbey, a wonderfully beautiful site, whose history has touched the area for so many many miles around.
The Old Grange – the top floor dormitory – seen from the walled garden which most certainly was unknown to those lay brothers.
Stately homes. Back in the day, they were home to the landed gentry, and were local employers par excellence, what with large households to cook, clean, furbish and refurbish for, ornamental and vegetable gardens and even farmland to nurture, children to rear and educate, hunting grounds to stock and maintain, guests to cater for.
Nowadays, they’re where the English like to go on a Bank Holiday. They provide the chance to get a glimpse of other, very different lives, to learn a little history and to enjoy a stroll round gardens on such a different scale from that little patch you potter around back home. And because it’s a Bank Holiday, a little entertainment doesn’t go amiss either. People arrive in their hundreds, expecting to spend the entire day exploring house and gardens, snacking rather well in one of several tea rooms, mooching round the gift shop and having a little bit of extra fun too.
Castle Howard
Emily had come over from Barcelona to visit, with boyfriend Miquel in tow. Castle Howard seemed a good place to spend a day. Thanks to its frequent starring role in TV costume dramas and films, there can be few Brits who aren’t familiar with Castle Howard, even those who haven’t ventured north of Watford Gap. Me, I’m the ‘Brideshead Revisited’ generation, and back in 1981, Tuesday evenings (I think) were put on hold for weeks and weeks as we turned the television to ITV and followed the Evelyn Waugh saga, feeding our nostalgia for a very different pre-Second World War Britain. Castle Howard was pretty much star of the show.
And really, why not? You can read its history here, but just spend a little time strolling round with us, as we re-discovered the parkland; the woodland; the walled gardens; the splendid 19th century Atlas fountain; The Great Hall – where columns & arches covered with carved decorations rise towards the splendidly painted dome; the chapel decorated by Burne-Jones… and so on.
The cupola
The Atlas fountain
The Atlas fountain.
And yet another view.
Castle Howard glimpsed from the gardens.
Wandering through the woodlands.
First view of the interior of the castle.
Gaze upward to the vaulted ceiling.
A glance through the windows.
From the other side, you can see the lake.
Part of a Crown Derby dinner service. Each plate is different.
Burne-Jones was responsible for the stained glass in the chapel.
Back outside again. The walled garden: not yet at its best.
But because we went on a Bank Holiday we had extra things to do. There were sheep dog displays. We admired the skill of those so-well-trained dogs as they expertly rounded up not only sheep, but a gaggle of geese and a fussy line of ducks.
Sheep dog rounding up geese for a change.
There were falconry displays. Here is the splendid and majestic Ferruginous Buzzard who made a break for it and got away: last seen in a distant field, regarding us all with thorough disdain. I hope handler Ben found him again: he was a very handsome beast indeed, as were all the birds of prey we saw that afternoon.
Ferruginous buzzard, contemplating his get-out plan.
A final wander round the grounds, the walled garden, then we too made our excuses and left, just before closing time and the mass-escape for the car park. We’d had a fine day.
A final glance at the parkland surrounding the house.
…. which is, being very roughly translated, our pot-luck picnic on the Resistance trail.
Posh picnic? I think not. But it’s the taste and the company – that counts.
Jean-Charles has long wanted to get us up to Croquié, a village high above the road between Foix and Tarascon, for a walk with a 360 degree panorama of the Pyrenees, and a very moving monument to some of the Maquisards who died fighting in the French resistance in World War II. This really was the last Sunday we could go, and the day was glorious: hot, with clear blue skies and views for miles and miles in every direction.
Neither Malcolm nor I is particularly on form at the moment, so while our Laroquais friends yomped up a semi-vertical path, deeply slicked in mud, we went part-way up the mountainside from the village of Croquié by car, and then walked on up by road (a road, however, closed to cars) to meet the rest of the group.
Our first destination was the Monument to the Resistance. This site, with views across to the mountains dividing us from Spain, far-reaching from west to east, was chosen as a memorial site not because it was a war-time battle ground. Instead it was a training school for resistance fighters from France, Spain and beyond. There are no barracks, no lecture-halls, no buildings of any kind. Instead the men led hidden existences among the forest trees and rocks. And now there is a fine memorial to them. Singled out were two men who died in nearby Vira (the area where we walked last week) a Maquis stronghold, one who died in our neighbouring town of Bélesta, and one who died following deportation. There is a statue to these men, who are nevertheless depicted without facial features. In this way they stand representative for all the men – and women – who died whether through fighting, by acting as liaison workers, or by offering essential support by giving shelter, clothing and food. Individuals did not pass over to Spain from here: the border is too far away. Instead they were driven to one of the freedom trails such as those near Oust and Seix. Petrol? It could be organised, albeit with difficulty. A key man ran a garage.
First glimpse of the monument.
A better look at it
This is the view those figures have
The sculptor of this monument is Ted Carrasco. A native of Bolivia, pre-Columbian art is a clear influence on his work. He seeks always for his pieces to be in harmony with the environment in which they are placed. His monumental granite figures look over to the Pyrenees which were the scene of their fight against fascism and the Nazi occupation of France.
Time to move on, however. Our path took us slowly upwards through forest, along a track which became increasingly snow-covered and tough going. However, it was only 3 km. or so until we reached the top, where there’s a refuge dedicated to the memory of its original owner, Henri Tartie, known as ‘l ‘Aynat’ – the elder, in Occitan. The original structure is tiny, but served as shelter to many a Maquisard . Now it’s a wood store, because a newer concrete annexe has been added with cooking facilities so that hardy mountain walkers can rest, make a meal, and warm themselves up.
The way up to the refuge.
Jean-Charles gives us a short history lesson outside the refuge.
The modern extension and its ‘facilities’.
A cheerful picnic.
This was our view.
And this.
And this.
This too.
And this , on the way down.
We commandeered a circular concrete table outside, with apparently unending views of those Pyrenees, and somehow squeezed all ten of us round. We unpacked our food: as ever there was wine to share, rhum baba à l’orange, galette charentaise, biscuits – all home-made, of course. Malcolm and I knew it was our last walk with our friends. The fine views, the fine company, the cheerful conversation had a predictable effect. We became tearful. But so grateful that this walk was a bit of a first. Extra-special views, extra-special weather for March, the chance to get close to an important slice of Ariègeois history, and our extra-special friends. We shan’t be with them next Sunday: there’ll be too much to do. It doesn’t bear thinking about.
Like every commune in France – apart from those who’ve lost everything in flood, fire or time of war – Laroque has shelves, yards and yards of them, of municipal archives. In the main these are bound volumes of directives from central government relating to the Ariège. There are also endless files of copies of forms relating to hatches, matches and despatches, licenses for liquor, permission to drive carriages, horseless or otherwise, toll roads, road improvements, land sales, local disasters such as landslip and flooding, records of meetings, residency requests, paperwork relating to shops, artisans, workmen an apprentices, immigrants…. all human life is here. That’s before you realise there are bundles of engravings, daguerreotypes, photographs…..
They aren’t indexed.
Laroque’s Commission du Patrimoine, of which I am an enthusiastic but fairly useless member (I have no Tales of the Oldest Inhabitant, no competence to research French documents, no skills in artefact restoration or in industrial archaeology) has realised this situation must change.
An early job is to trawl through the central government volumes, which date from the early 18th century, and extract any information relating to Laroque. I can help here. It’s a question of skimming these volumes for relevant entries.
A bobbin worker immortalised in Laroque’s Council Chamber
Three of us sat down on Friday morning in the old Council Chamber of the Mairie, with its wall decorations showing noted politicians and industrialists, as well as allusions to the all-important textile industry. We had dusty piles of leather-bound volumes on the table in front of us. We turned to. It was fairly dry repetitive work, so we kept each other amused by reading out things that caught our eye. There were tales of Mayors drummed out of office (not from Laroque, no of course not) for inappropriate drunkenness. There were the lists of clothes to be supplied to those children raised in institutions, and the money made available for the care of each child.
An infant from 1 day to 9 months old needs:3 blouses, 2 vests, 6 (6 only?) nappies, 3 swaddling blankets, 2 baby’s bonnets, a woollen dress and 2 bootees.11-12 year old girl: 3 cloth blouses, woollen coat, cotton coat, cotton apron, cap, 2 pocket handkerchiefs, 2 lined caps, 2 pairs stockings, 1 pair shoes. 11-12 year old boy: 3 cloth shirts, 1 pair trousers, 1 vest, 1 waistcoat, 2 ties, 2 pocket handkerchiefs, 2 pairs stockings, 1 pair lined shoes. After 12, they made their own way in the world
I was intrigued to learn that there was in the 19th century, a single training school in the Pas-de-Calais in the north of France for would-be shepherds. Why would you spare your 16-year-old son to go to the other end of France, at some expense, to acquire his training (though there were no fees), when he could be back at home learning on the job? There was a similar mining school in the east of France.
A demanding clothing list for the shepherds’ school: 8 new shirts, 8 pairs of stockings or socks, 2 cravats, 8 handkerchiefs, 5 blouses, 2 pairs winter trousers, 3 pairs summer trousers, 2 waistcoats, 3 woollen jumpers, 2 new pairs shoes, 2 pairs clogs and liners. The school did the laundry though.
We were good though. We completed our self-appointed tasks. We found Laroque mentioned throughout the 18th and 19th centuries, as all other communes, in connection with, for example:
understanding its precise obligations to maintain communal roads and paths.
submitting to standardised checks to ensure fair weights and measures were being applied locally.
submitting returns showing who had joined the army, and in what capacity.
We learned where the nearest doctors, midwives (‘sage-femmes‘) and pharmacists to Laroque were.
Despite moments of tedium, this was a fascinating morning. I was privileged to inspect these old records, and to gain a little more understanding of life during this period, and an appreciation of just how far the long arm of the state, whether imperial or republican, extended.
Directives from the Empire in 1870 about fishing, recruitment to the national guard, …er…mayflies, and billhooksImperial constitution and rights of succession
Along the road from us is Mirepoix: the pretty town, the one with the half-timbered houses set round a central square, where it’s good to sit outside with a nice cool beer of a summer evening surveying several centuries of history. A bit of a contrast with shabby old Laroque. It’s something of a Mecca for both locals and tourists, as it has a busy programme of festivals throughout the year, celebrating everything from Jazz and Swing to the apple harvest.
There was new one the other week, La Fête de la Gastronomie. We missed most of the talks, walks, demonstrations and foodie events, what with being in Bilbao. But we did get back just in time to catch the visit to a tiny church in the tiny nearby hamlet of Mazerettes. This was no church guided tour however. We’d come to hear Martine Rouche talk about the fresco there, depicting the feast of Herod during which the head of John the Baptist was dished up. No, it wasn’t an art history lecture either, nor a biblical exposition. Martine Rouche has researched this fresco – one of several recently restored in the church – to help us understand dining and feasting in this part of 16th century France.
The fresco is dated 1533, so Herod’s feast reflects the customs in use at that date. At that time, there was no special room designated for dining. The host had the table arranged wherever it suited him best, whether it was the main hall or a bed-chamber. In contrast with the fine elaborate costumes worn by the guests, the table itself is quite simply and starkly dressed. Not so many years before, food had been served on ‘tranchoirs‘, thick solid slices of bread. Now, simple round plates were provided.
There weren’t many glasses on the table either. These were expensive rare items still, so guests expected to share . Servants would hover, ready to refill glasses as required, and everyone would drink from the glass nearest them. Glasses didn’t come as a matching set: there were as many designs as there were drinking vessels.
Besides these, there were drageoires of crystal, designed to hold sugar and spices, which guests would nibble at throughout the meal. This fashion for having these expensive and elegant tit-bits spread from Italy through southern France and Lyon , eventually reaching this area.
A drageoire
There were knives. These were personal property. You’d take your own with you and use it both to cut food, and as a means of conveying it to your mouth: no forks yet. Then you’d take it home with you again.
And this curved implement is a furgeoir. You may not want to have one at table yourself. The pointed end is a toothpick, but you’d have used the spoon-like end to scoop out earwax when the fancy took you.
A furgeoir and a couple of plates
Under the table is a nef. Though this one isn’t, such containers were often in the shape of a nautilus shell. The principal guest at a banquet might have one as a sort of superior picnic hamper. He’d use it to keep his knife, his napkin, maybe some spices, and some anti-poison specifics. Later, the nef was replaced by the cadena, which might have several different compartments.
As to the food served, there are few clues here. Apart from the head of John the Baptist, which was not intended to be eaten, there were some sides of ham and other fairly unidentifiable items. More information comes from contemporary receipt books. Local grandee Phillippe de Lévis, who was responsible for commissioning the frescos in the church, also hired patissiers, who of course submitted detailed bills . These confirm what we already know: that the church calendar ruled. Periods of plenty (‘régimes gras’) were interspersed with simpler and restricted ‘régimes maigres‘. Every Friday, Lent and Advent among others were ‘maigres‘ . Meat and dairy products were avoided in favour of simpler, less rich foods. Fish was generally allowed, but for the wealthy, this was scarcely a privation. The River Hers was rich in salmon, and would be prepared with fine and not-at-all-simple spices: cinnamon, ginger, pepper, cloves – and sugar. Even certain water fowl, such as the moorhen – ‘poule d’eau’ – were considered honorary fish.
But outside those periods of abstinence, what feasting took place! A meal might begin with individual tarts, and go on to several courses of salads, fruits, boiled meats, roast meats, sauced meats. From our point of view, the courses differed little from one another. Our clear expectations of the kind of things that might appear as an entrée, a main course and a desert did not hold good back in the 16th century.
It all sounded pretty unappetising. What with sharing glasses, enduring course after course of rich and highly spiced food, it would probably have been a relief to go home . The men at least had opportunities with hunting and other manly pusuits to burn off a few calories. Not quite so easy for the women, I think.
And thank you, Martine Rouche, for a fascinating and entertaining afternoon.
As you explore the site at Tabariane, this fellow expains much of its history.
Meadow flowers on the walk
The burial ground
Graves
Graves
An information board reveals some of the artefacts found at the site
View from the burial ground
And another
A local craftsman, Lamande, has made the seating that adds to the site’s interest and charm.
Continue to climb from the burial site, and this is the view….
…. and this …..
….. and this.
When I was at school (back in the Dark Ages), we learnt in history that the Romans came after the Greeks. They left us a legacy of Romance languages, our alphabet, Roman law, neo-Classical architecture, impossibly straight roads and under floor central heating. As the empire crumbled, so we were told, the continent descended into the Dark Ages. Barbarians, Vandals, and unpleasantly savage descendants of Asterix the Gaul ravaged Europe, raping, pillaging and generally leaving little time for culture and a settled everyday life.
I think we all knew it was a bit less straightforward than that. The Frankish Germanic tribes entering the late Roman empire had a very different culture from that developed by the Romans, and it’s been much harder to research systematically because there are few contemporary written records.
This week though, we went to visit a Merovingian site, Tabariane, recently excavated and interpreted near Teilhet, not far from Mirepoix. The Merovingians were an early Frankish dynasty established by Clovis, and they ruled an area roughly equivalent to much of France and Germany from the 5th to the 8th centuries, and are the kind of tribe that was dismissed as one of those from the very heart of the Dark Ages
It was a burial site we’d come to see. It has first been discovered in the very early 20th century by Captain Henri Maurel, and had been partly excavated according to the fairly invasive practices of the period. War and economic upheaval meant the site became first neglected, and then entirely forgotten about until recently.
Recent research lead by Nicolas Portet has meant that the burial ground, now carefully excavated, is now, as it almost certainly was then, a burial garden. It’s a large site, on a hillside overlooking the site of the now disappeared Merovingian settlement on the opposite side of the valley. The 166 tombs seem to have been arranged in ‘clans’: loose arrangements of extended families and friends, over a long period of time. It seems to have been a burial ground which held a place in the life of the community for many years, rather than being a cemetery developed as a result of tragedy – war or plague say. Most of the bodies were laid with their heads to the west, their feet to the east. Originally they were clothed, but little remained apart from metal objects: belt buckles, brooches, jewellery and, with some of the men, weapons.
This is where ideas have changed. Early 20th century archaeologists sent excavated objects to museums far and wide, even to America: modern practice which encourages an area’s ’patrimoine’ (heritage) to remain as far as possible intact did not then exist, but you can find examples of objects found here in the Museum at Mazères, and in Saint Raymond de Toulouse.
Now as then, the tombs are planted with local flowering plants: lavenders, marguerites, herbs. It’s thought that locals would have visited the grounds with their families, spent time there, as we might in a modern park. So it was important to both the living and the dead to make it a pleasant, calm place to be. The burial ground overlooked the village. The village overlooked the burial ground. Each had an interest in the other. Each could intercede for the other.
It’s a tranquil, special place, surrounded by meadows and hilly countryside. A circular walk of some two and a half kilometres , starting and ending in the village of Teilhet gives you a chance to spend a peaceful hour or two exploring scenery that may not be so very different from the way it was when the Merovingian villagers first laid out their burial ground, some 800 years ago. Excellent information boards will help you understand a little more about those Merovingian people who made their lives in this still rural area.
While you’re there, make time to enjoy the facade of the 14th century church at Teilhet. Here are some pictures to whet your appetite.
The village and church of Teilhet seen from above.
Thanks to Wikimedia Commons for the use of this image of the vhurch facade
Stained glass window from “largest stained glass window-manufacturing firm in the world” of the 19th century Louis Gesta
This visit, guided by Marina Salby, formed part of the summer programme of Pays d’art et d’histoire des Pyrénées Cathares. It will be repeated on 31st July and 21st August. Meet outside the church at Teilhet at 9.30 a.m. Cost: 2 euros.
From Pyrenees to Pennines 
You must be logged in to post a comment.