artisans, young spinners and weavers, nearly all of them between fifteen and twenty, abruptly left their families and villages, and formed barefoot, errant bands, provided with neither food nor money. Some wild idea of a crusade was the pretext for the exodus.
Indeed, madness had been born amid the wreckage of the Temple. Many of the ex-Templars had gone half-crazy through imprisonment, persecution, torture, disavowals torn from them by hot irons, and by the spectacle of their brothers delivered to the flames. A longing for vengeance, nostalgia for lost power, and the possession and knowledge of certain magic practices learnt in the East had turned them into fanatics, who were all the more dangerous because they disguised themselves in a cleric’s humble robe or in a workman’s smock. They had re-formed themselves into a secret society; and they obeyed the mysteriously transmitted orders of a clandestine Grand Master, who had replaced the Grand Master burnt at the stake.
It was these men who had suddenly transformed themselves one winter into village preachers and, like the Pied Piper of the Rhine legends, had led away the youth of France: to the Holy Land, they said. But their real goal was to wreck the kingdom and ruin the papacy.
And Pope and King were equally powerless in the face of these visionary hordes travelling the roads, these human rivers swelling at every cross-roads as if the lands of Flanders, Normandy, Brittany and Poitou were bewitched.
In their thousands, their twenty thousands, their hundred thousands, the pastoureaux were marching towards mysterious goals. Unfrocked priests, apostate monks, brigands, thieves, beggars and whores, all joined their bands. At the head of these columns a cross was carried, while the girls and boys indulged in the utmost licence, committed the worst excesses. A hundred thousand ragged marchers, entering a town to beg, soon pillaged it. And felony, which was at first merely an accessory to theft, soon became the satisfaction of a vice.
The pastoureaux ravaged France for a whole year and, indeed, with a certain method in their madness. They spared neither churches nor monasteries. Paris, aghast, saw an army of plunderers invade its streets, and King Philippe V spoke pacifically to them from a window of his palace. They urged the King to place himself at their head. They took the Châtelet by assault, attacked the Provost, and pillaged the Abbey of Saint-Germain-des-Prés. Then new orders, mysterious as those assembling them, directed them on to the roads to the south. The people of Paris were still trembling with fear when the pastoureaux were already flooding into Orléans. The Holy Land was far away; Bourges, Limoges, Saintes, the Périgord and the Bordelais, Gascony and Agenais had to suffer their fury.
Pope John XXII grew alarmed as the flood approached Avignon and he threatened these false crusaders with excommunication. But they had need of victims, and they found the Jews. From then on, the urban populations applauded the massacres and fraternized with the pastoureaux. Amid the ghettoes of Lectoure, Auvillar, Castelsarrasin, Albi, Auch and Toulouse were to be seen here a hundred and fifteen corpses, and there a hundred and fifty-two. There was not a city in Languedoc that did not suffer this expiatory butchery. The Jews of Verdun-sur-Garonne used their children as missiles, and then cut each others’ throats so as not to fall into the hands of the lunatics.
Then the Pope ordered his bishops and the King his seneschals to protect the Jews, whose commerce was important to them. The Count of Foix, going to the help of the Seneschal of Carcassonne, had to fight a pitched battle with the pastoureaux and drove them back into the marches of Aigues-Mortes, where they died in their thousands, stabbed, bludgeoned, engulfed or drowned. The land of France was quaffing its own blood, devouring its own youth. In the end, the clergy and the officers of the crown joined in hunting down the survivors. The gates of the towns were closed to them; they were denied food and lodging; they were pursued into the passes of the Cévennes. Those captured were hanged in groups of twenty or thirty to the branches of trees. For most of the next two years there were still some bands wandering about; and they ranged as far as Italy before they finally disappeared.
France, the body corporate of France, was sick. Hardly had the pastoureaux fever abated, than lepers appeared.
Who could tell whether these tragic people, their flesh corroded, their faces death-masks, their hands stumps, who could tell whether these pariahs, restricted to lazar-houses or infected, pestilential villages, where they procreated among themselves, and whence they were forbidden to emerge without a clapper in their hands, were in truth responsible for polluting the waters of France? For in the summer of 1321 the springs, brooks, wells and fountains were in many places poisoned. And during that year the people of France panted thirstily beside their generous rivers, or drank only with fear in their hearts, expecting death at every sip. And had the Temple anything to do with that strange poison – compounded of human blood, urine, magic herbs, adders’ heads, powdered toads’ legs, desecrated hosts and the pubic hair of whores – which it was asserted had been introduced into the water supply? Had the Temple incited this accursed race to rebellion, inspiring it, as some lepers admitted under torture, to will the death of all Christians or infect them with leprosy?
It began in Poitou, where King Philippe V was staying; and soon spread over the whole kingdom. The inhabitants of town and countryside attacked the leper colonies and exterminated the members of the diseased race who had suddenly become public enemies. Pregnant women were alone spared, but only till their child was born. Then they were burnt. The royal judges endued these hecatombs with legality, and the nobility supplied men-at-arms. Then the public turned against the Jews once again, accusing them of being involved in a huge, if vague, conspiracy, inspired, so it was said, by the Moorish Kings of Granada and Tunis. It seemed as if France were trying to allay her agony and fear with gigantic human sacrifices.
The wind of Aquitaine was impregnated with the appalling stench of the pyres. At Chinon all the Jews in the bailiwick were thrown into one huge fiery pit; in Paris they were burnt on that island opposite the Château Royal, which so tragically bore their name, and where Jacques de Molay had uttered his fatal prophecy.
Then the King died of the fever and the appalling stomach pains he had contracted in his appanage of Poitou; he died of having drunk the water of his kingdom, poisoned by some of his subjects.
He wasted away till he became a skeleton; and it took him five months to die, suffering the most appalling agonies.
Every morning, in the Abbey of Longchamp, to which he had been carried, he had the doors of his room thrown wide, allowing the passers-by to approach his bed, so that he might say to them: ‘Look on the King of France, your Sovereign Lord, the most miserable man in all his kingdom, for there is not one among you with whom I would not change my lot. My children, look on your temporal Prince, and give your hearts to God at the sight of how it pleases Him to sport with His creatures of this world.’
He went to join the bones of his ancestors, at Saint-Denis, the day after Epiphany 1322; and no one, save his wife, wept for him.
And yet he had been a wise King, careful of the public good. He had declared every part of the royal domains, that is to say, France proper, inalienable; he had unified the currency and weights and measures, reorganized the law so that it might be applied with greater equity, forbidden pluralism in public offices, refused to allow prelates to sit in parliament, and systematized the administration of the country’s finances. It was due to him also that the emancipation of the serfs was developed. He desired that serfdom should disappear altogether from his realms; he wanted to reign over a people who enjoyed the ‘true liberty’ with which nature had endowed them.
He had avoided the temptations of war, had suppressed many of the garrisons in the interior of the country to reinforce those on the frontiers, and had invariably preferred negotiation to foolish military escapades. It was no doubt too soon as yet for the people to grasp the fact that justice and peace were necessarily expensive or, indeed, to understand why the King so ardently required their co-operation. ‘What has happened,’ they asked, ‘to the revenues, to the tithes and annates,
