of its soil, charming for the gentleness of its inhabitants, magnificent for its palace, beautiful in its broad streets, marvellous in the construction of its bridge, rich because of its commerce, and known to all the world.”
May the shade of François Nouguier pardon us if we do not at first see his city with the same eyes as he does. To those who know Avignon be it to say who has best described it, the historian or the novelist.
It is but just to assert in the first place that Avignon is a town by itself, that is to say, a town of extreme passions. The period of religious dissensions, which culminated for her in political hatreds, dates from the twelfth century. After his flight from Lyons, the valleys of Mont Ventoux sheltered Pierre de Valdo and his Vaudois, the ancestors of those Protestants who, under the name of the Albigenses, cost the Counts of Toulouse, and transferred to the papacy, the seven châteaux which Raymond VI. possessed in Languedoc.
Avignon, a powerful republic governed by podestats, refused to submit to the King of France. One morning Louis VIII., who thought it easier to make a crusade against Avignon like Simon de Montfort, than against Jerusalem like Philippe Auguste; one morning, we say, Louis VIII. appeared before the gates of Avignon, demanding admission with lances at rest, visor down, banners unfurled and trumpets of war sounding.
The bourgeois refused. They offered the King of France, as a last concession, a peaceful entrance, lances erect, and the royal banner alone unfurled. The King laid siege to the town, a siege which lasted three months, during which, says the chronicler, the bourgeois of Avignon returned the French soldiers arrow for arrow, wound for wound, death for death.
The city capitulated at length. Louis VIII. brought the Roman Cardinal-Legate, Saint-Angelo, in his train. It was he who dictated the terms, veritable priestly terms, hard and unconditional. The Avignonese were commanded to demolish their ramparts, to fill their moats, to raze three hundred towers, to sell their vessels, and to burn their engines and machines of war. They had moreover to pay an enormous impost, to abjure the Vaudois heresy, and maintain thirty men fully armed and equipped, in Palestine, to aid in delivering the tomb of Christ. And finally, to watch over the fulfillment of these terms, of which the bull is still extant in the city archives, a brotherhood of penitents was founded which, reaching down through six centuries, still exists in our days.
In opposition to these penitents, known as the “White Penitents,” the order of the “Black Penitents” was founded, imbued with the spirit of opposition of Raymond of Toulouse.
From that day forth the religious hatreds developed into political hatreds. It was not sufficient that Avignon should be the land of heresy. She was destined to become the theatre of schisms.
Permit us, in connection with this French Rome, a short historical digression. Strictly speaking, it is not essential to the subject of which we treat, and we were perhaps wiser to launch ourselves immediately into the heart of the drama; but we trust that we will be forgiven. We write more particularly for those who, in a novel, like occasionally to meet with something more than fiction.
In 1285 Philippe le Bel ascended the throne.
It is a great historical date, this date of 1285. The papacy which, in the person of Gregory VII., successfully opposed the Emperor of Germany; the papacy which, vanquished in matters temporal by Henry IV., yet vanquished him morally. This papacy was slapped by a simple Sabine gentleman, and the steel gauntlet of Colonna reddened the cheek of Boniface VIII. But the King of France, whose hand had really dealt this blow, what happened to him under the successor of Boniface VIII.?
This successor was Benedict XI., a man of low origin, but who might perhaps have developed into a man of genius, had they allowed him the time. Too weak for an open struggle with Philippe le Bel, he found a means which would have been the envy of the founder of a celebrated order two hundred years later. He pardoned Colonna openly.
To pardon Colonna was to declare Colonna culpable, since culprits alone have need of pardon. If Colonna were guilty, the King of France was at least his accomplice.
There was some danger in supporting such an argument; also Benedict XI. was pope but eight months. One day a veiled woman, a pretended lay-sister of Sainte-Petronille at Perugia, came to him while he was at table, offering him a basket of figs. Did it conceal an asp like Cleopatra’s? The fact is that on the morrow the Holy See was vacant.
Then Philippe le Bel had a strange idea; so strange that it must, at first, have seemed an hallucination.
It was to withdraw the papacy from Rome, to install it in France, to put it in jail, and force it to coin money for his profit.
The reign of Philippe le Bel was the advent of gold. Gold! that was the sole and unique god of this king who had slapped a pope. Saint Louis had a priest, the worthy Abbé Suger, for minister; Philippe le Bel had two bankers, two Florentines, Biscio and Musiato.
Do you expect, dear reader, that we are about to fall into the philosophical commonplace of anathematizing gold? You are mistaken.
In the thirteenth century gold meant progress. Until then nothing was known but the soil. Gold was the soil converted into money, the soil mobilized, exchangeable, transportable, divisible, subtilized, spiritualized, as it were.
So long as the soil was not represented by gold, man, like the god Thermes, that landmark of the fields, had his feet imprisoned by the earth. Formerly the earth bore man, to-day man bears the earth.
But this gold had to be abstracted from its hiding-place, and it was hidden far otherwise than in the mines of Chile or Mexico. All the gold was in the possession of the churches and the Jews. To extract it from this double mine it needed more than a king; it required a pope.
And that is why Philippe le Bel, that great exploiter of gold, resolved to have a pope of his own. Benedict XI. dead, a conclave was held at Perugia; at this conclave the French cardinals were in the majority. Philippe le Bel cast his eyes upon the Archbishop of Bordeaux, Bertrand de Got, and to him he gave rendezvous in a forest near Saint-Jean d’Angely.
Bertrand de Got took heed not to miss that appointment.
The King and the Archbishop heard mass there, and at the moment when the Host was elevated, they bound themselves by this God they glorified to absolute secrecy. Bertrand de Got was still ignorant of the matter in question. Mass over, Philippe le Bel said:
“Archbishop, I have it in my power to make thee pope.”
Bertrand de Got listened no longer, but cast himself at the King’s feet, saying:
“What must I do to obtain this?”
“Accord me the six favors which I shall ask of thee,” replied Philippe le Bel.
“It’s for thee to command and for me to obey,” said the future Pope.
The vow of servitude was taken.
The King raised Bertrand de Got, and, kissing him on the mouth, said:
“The six favors which I demand of thee are these: First, thou shalt reconcile me completely with the Church, and grant me pardon for the misdeed that I committed toward Boniface VIII. Second, thou shalt restore to me and mine the right of communion of which the Court of Rome deprived me. Third, thou shalt grant me the clergy’s tithe in my kingdom for the next five years, to help defray the expenses of the war in Flanders. Fourth, thou shalt destroy and annul the memory of Pope Boniface VIII. Fifth, thou shalt bestow the dignity of cardinal upon Messires Jacopo and Pietro de Colonna. As to the sixth favor and promise, that I shall reserve to speak to thee thereof in its time and place.”
Bertrand
