Scottish schools. Further examples abound of areas where a Bible translation was adopted in a related language of a neighboring area, which then became the school language. Friesland, a self-governing province, adopted the Dutch Staten Bible; for Protestant Slovaks it was the Czech Bible of the Moravian Brothers. The Huguenots of southern France who spoke some variety or other of Occitan (including Gascon and Provencal) got their Bible in French. This was true even in Bearn and Lower Navarre, which, ruled by the House of Albret, were politically independent of France and thus unaffected by Francis Is ordinance of 1539 making French the only legal language; indeed, a Bearnese variant of Gascon was the official language there long after the rest of southern France switched to French. Queen Jeanne dAlbret made Calvinism the official religion of her realm, and while she commissioned rhymed Psalm translations (for singing purposes) in Bearnese, as well as a bilingual (French-Bearnese) catechism for children, that was about as far as it went: the clergy were made to pronounce Au Diu bibent (Gascon for by the living God) when swearing upon the Bible, but the Bible on which they swore was in French, and so were church services. Protestantism was eventually suppressed in most of southern France, but it retained a stronghold in the Cevennes region, and as late as the 18th century travelers passing through it were astounded to find peasants in the Midi who actually knew French. Jeanne understood, however, that for those of her subjects who spoke Basque a language totally unrelated to any other learning to read the Bible in French would be no simple matter, and therefore she commissioned a translation into Basque; while the project was not completed (only the New Testament was done before Jeannes son and successor Henri renounced Protestantism in order to become Henri IV of France), it marked the beginning of Basque as a written language. Like the Basques and the Finns, other linguistic minorities whose language was significantly different from that of a given states majority got Bible translations of their own: the Slovenes inhabiting the Austrian province of Carniola (essentially present-day Slovenia) got one; the Sorbs or Wends of Lusatia in eastern Germany got not one but two, since they live in two non-contiguous communities, with the dialect of one (Lower Lusatia, in Brandenburg) closer to Polish and the other (Upper Lusatia, in Saxony) to Czech. And of the three separate valleys in Graubunden where Rhaeto-Romance (Romansch) dialects are spoken, each one got its own a situation that still complicates language politics in Switzerland, where Romansch has been officially recognized as a national language since 1937, but only recently has a common standard been (grudgingly) agreed on. In the kingdom of Hungary, however, those Protestants whose speech was Slovak were content with reading the Bible in the closely related Czech, which naturally became their standard (several of the foremost figures of nineteenth-century Czech literature were Slovaks). The pressure for a distinctly Slovak standard came, just as naturally, from the Catholic Church, though it was finally the