Journal in France in 1845 and 1848 with Letters from Italy in 1847 Of Things and Persons Concerning the Church and Education — Key Ideas to Explore
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the sacraments. And this he also applied to the Eastern and Russian Churches. He said, if things should ever come to a large, or anything like a national, accession from England to the Roman Catholic faith, the question of Anglican orders must be settled, and the Pope "se gratterait la tête" what to do.
The point we remarked in this school was the intimate terms on which the masters appeared to be with the boys; it was not only that their presence during lesson time served to keep order, but that their influence was everywhere at all times. Confession, doubtless, is the root of this. Thus the Supérieur at catechism gave, as rewards, small pictures, which each boy receiving kissed him on the cheek. There was the greatest hilarity and cheerfulness, mingled with respect, in presence of the master. We left these good people with great admiration of their zeal, and appreciation of their kindness to us.[3] M. Robert would take us on our way to Caudebec on Friday morning. He conducted us in a cab belonging to the house, for the homeliness of which he apologised. We passed a rich and occasionally diversified corn country to Caudebec, over one of Henri Quatre's battle-fields; there were no signs of it now. I asked him if Louis Philippe had brought about a revolution, or only slipped in to prevent a republic: he replied, "Quand on jette une pierre par la fénêtre, il faut bien qu'elle tombe."
_Rouen, June 28. Saturday._--The church of Caudebec is of great beauty, of the 15th century, covered in every part with rich sculpture, especially the western façade, which the Calvinists greatly injured. I went over every part of it with the curé, and up the tower, which is terminated by a curious flêche, something like Strasburgh, formed into crowns, marvellously rich. The height about 180 feet. The view from the top is very striking. The great defect of the interior is that the east end has two windows instead of three, or one, at the apse; the nave is very narrow. There was over the jubé, now removed, a rood with Adam at the bottom of it receiving the Blood in a cup, representing the fallen humanity restored by our Lord. A north and south aisle without transept. Caudebec is in a very pretty situation, within the cleft of the hills, with the river flowing at its feet; on each side rises the wooded amphitheatre formed by the banks of the Seine: there is a plain on the other side of the river; it might serve for the site of a great city. The church is equal to a small cathedral.
The curé has a pleasant presbytère to the north; he treated us with the greatest kindness. The government allows 1000 francs yearly to the restoration of the church; so it goes on bit by bit. There is a remarkable pendant in the Lady Chapel, said to be fourteen feet long: the curé assured me that he had ascertained it was not supported by anything. There is in the chapel to the south a sepulchre with exceedingly rich canopy, and a gigantic figure of Christ, "by which a woman seemed to be praying with great devotion. I can fancy it a great help to meditation."--_M._
We set out in an indifferent cabriolet for Rouen by Jumiêges, and St. Georges de Boscherville; a fine road in parts. Jumiêges is a mournful ruin, the nave with its western towers and the arch to the east standing still; the latter of gigantic proportions, the arch being at least eighty feet high, is grievously cracked, and may fall any day. To the east of this little remains; it has been almost entirely carried away, being the most beautiful part of the church, of early or decorated character. To the south are the walls of an elegant decorated chapel of St. Peter; the ruins are covered with brushwood or trees, the arches daily threatening to fall. The garden has a very fine view of the high banks of the Seine; there is a pleasant wilderness. M. Caumont has made himself a very picturesque residence of the old gateway and adjoining buildings. The western façade, with its two towers of equal height and nearly similar form, is very simple but grand. I mounted rather more than 200 steps to the top of the northern: unluckily it had been raining, and there was no sun. It commands the high banks of the Seine for a considerable distance.
Allies opens his journal with a visit to the Petit Séminaire at Ivetot, where he meticulously records the daily schedule: rising at 5:00, prayers, Mass, classes, and recreation. The discipline is strict, yet he notes the boys' cheerfulness. This attention to routine—the rhythm of bells, the refectory silence, the catechism lessons—becomes a structural motif. Allies is not merely a tourist; he is a clerical observer measuring French Catholic education against English norms. His voice is precise, often legalistic in its phrasing, as when he distinguishes between the primacy and supremacy of Rome. The journal's pace shifts between dense institutional description and sudden, vivid encounters, such as the Legitimist's oath-taking anecdote, which he reports with dry humor.
The Voice of an Anglican Cleric Abroad
Allies writes as a rector of the Church of England, and his narrative voice is consistently that of a learned, courteous, but critical observer. He does not hide his confessional allegiance: he refers to the Church in England as "our spiritual mother" and uses phrases like "our Church" when discussing episcopal appointments. Yet he is genuinely curious about Catholic institutions, praising the Sisters of Charity as "female hearts offering up to God daily the sacrifice of themselves." His tone is measured, rarely polemical; he prefers to let details speak. When he records a conversation with M. Defresne about the number of Christians in Paris, he includes both sides without overt judgment. This restraint gives the journal a documentary quality, though his sympathies are evident in his admiration for the Séminaire de S. Sulpice and its rule of life.
Pace and Structure: From Diary to Disquisition
The journal's pace varies markedly. Early entries are dense with factual description: the layout of the Petit Séminaire, the hours of study, the names of professors. Allies often shifts into mini-essays on topics like the distinction between primacy and supremacy, or the history of the Frères des Ecoles Chrétiennes. These passages slow the narrative, as if Allies is pausing to think aloud. In contrast, the 1848 entries quicken with revolutionary events: he mentions the storming of the Tuileries, the proclamation of the Republic, and the impact on religious orders. The letters from Italy, though not excerpted here, are said to follow a similar pattern. This alternation between static observation and dynamic event creates a rhythm that mirrors the tension between the eternal claims of the Church and the upheavals of secular history.
Recurring Details: The Material Culture of Devotion
Allies repeatedly notes physical objects and spaces: the ex voto tablets at Notre Dame de bon Secours, the restored abbey of S. Denis, the chapel of the Garde-Malades. He describes the cultus of the Blessed Virgin with a mixture of fascination and theological caution. His eye for material culture extends to documents: he copies attestations of miraculous cures, examines the rules of the Sisters of Charity, and discusses the manuscript letters of St. Vincent de Paul. These details ground his theological reflections in tangible evidence. He also records conversations with clergy and laity, often quoting their words at length. This habit of embedding primary sources within his narrative gives the journal an archival texture, as if Allies is assembling a dossier for his English readers.
Readers should approach this journal as a primary document of mid-nineteenth-century religious encounter, not as a systematic treatise. Allies' observations are shaped by his own Anglican commitments and by the specific circumstances of his visits. The excerpts available here cover only portions of the text; the full work includes letters from Italy and a conclusion that may further develop his views. Pay attention to the dates: the 1845 entries reflect the July Monarchy, while the 1848 entries capture the early months of the Second Republic. This historical context is essential for understanding the anxieties and hopes that color Allies' narrative.
Reading Allies’ quiet noticing of rituals and upheaval, I remembered an afternoon in a shuttered chapel, tracing worn pews and wondering what faith survives when politics redraws the map. Post mortem: Essays, historical and medical — Inside the Classic gave me that same hush—how we preserve what bodies and institutions leave behind, half-observation, half-prayer.
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