It is recorded, in the annals of St. Bertin, that the superior of his abbey in the village of Caumont near Hesdin had to defend certain rights in the field: the abbot of St. Bertin did not make his appearance; but two snow-white doves appeared coming from the Saint himself, and were seen hovering and fluttering over the field. The champion felt so emboldened by this miracle, that he rushed upon his antagonist, and substantiated the claim of the abbey by giving an unmerciful cudgelling to his opponent. In like manner, Geoffroi du Marne, bishop of Angers, ordered certain of his monks to determine their right to tithes by a similar process.
The trials or ordeals by fire and water were not always conclusive; for, in 1103, we find that one Luitprant, a Milanese priest, having accused his archbishop of simony, offered to make good his charge by walking through a fire; a feat which he performed to the amazement of all. However, as the accused was a prelate of distinction, the Pope absolved him, and very properly banished his impertinent accuser, who indeed, if strict justice had been done, ought to have been burnt alive as a wizard.
Our William of Normandy would not allow clerks to fight without due permission from their diocesan: “Si clericus duellum sine episcopi licentiâ susceperit,” &c.
We have abundant authority to show that priests were very frequently expert fencing-masters, and as chaplains of the army were especially celebrated for their skill.
A singular trial by battle took place at Toledo, in 1085, to decide whether the Roman or the Muzarabic ritual was to be observed in the celebration of mass. Two champions were selected. Don Ruiz de Mastanza, the Muzarabic knight, unhorsed his adversary and killed him. But the Queen, who had a particular predilection for the trial by fire, insisted that it should be resorted to: now, as it was contrary to the laws of chivalry that the conquering knight should be sent to the stake, a copy of each liturgy was thrown into the fire; when, as it appears that both of them were consumed, the King decided that in certain churches and chapels prayers should be put up according to the Muzarabic ritual, and in others in conformity with the Roman.—The Muzarabic chapel, a most curious monument, may to this day be seen in the cathedral of Toledo.
Not only did the clergy order that these judicial battles should take place, but many instances are on record where they were instituted by several French parliaments. Under Philip de Valois, the parliament decreed that two knights, Dubon and Vernon, should endeavour to cut each other’s throats; the latter having asserted that the former had bewitched his sovereign. The same learned body ordered a man of the name of Carrouge to fight another man of the name of Legris, to prove to the satisfaction of the public that he had committed an act of violence towards Carrouge’s wife. Carrouge must have been right, for Legris was killed; though, according to President Henault, his innocence was afterwards fully substantiated by his accuser’s confession upon his death-bed. In another instance, a knight, by name Jean Picart, who was accused of an incestuous intercourse with his daughter, was directed to fight her husband.
The frequency of these duels induced several monarchs to issue various edicts. In 1041 was issued one called the Saviour’s truce, in which duels were prohibited from Wednesdays to Mondays, these days having been consecrated by our Saviour’s passion. In 1167, the King prohibited all duels upon claims that did not exceed two-pence halfpenny. In 1256, causes of adultery were to be brought to this issue; while, in 1324, it was enjoined in cases of rape and poisoning. In 1145, the provost of Bourges was instructed to call out all persons who did not obey his orders.
In the reign of Henry II. the celebrated judicial duel (for such it might be considered) between Jarnac and De La Chasteneraye took place under very peculiar circumstances, carefully extracted from ancient chronicles by Cockburn, who gives us the following interesting account, most descriptive of the brutal manners of those chivalrous days.—“The persons were the Lords of Chasteneraye and of Jarnac, who were both neighbours and kinsmen. The first had said to Francis I. that the other was maintained so plentifully by his mother-in-law, with whom he had unlawful conversation. The King told this to Jarnac, for whom he had a great affection. Upon which Jarnac said to the King, that Chasteneraye had lied to him; but he not only maintaining what he had said, but adding that Jarnac had divers times owned it to himself, Jarnac did earnestly supplicate the King that the truth might be tried by combat; which Francis I. first granted, but afterwards recalled.
“Upon his death, an earnest supplication was made to his successor, Henry II. who, with the advice of his council, not only allowed, but appointed it at St. Germain-en-Laye, on the 10th July 1547, when the King, the whole court, the constable, admiral, and marshals of France being present, the two parties were brought before the King, attended by their several friends and trumpets, when each took the usual oaths. After this they were led to their several pavilions, where they were dressed for the combat, each having a friend and a confidant in the other’s pavilion while this was doing. It is said that Jarnac was but newly recovered of a sickness, and that he whispered to a friend, if he did not trust to the goodness of his cause, he should fear the acting of the part of a poltroon. When all the usual preamble of the ceremonies was over, they were call out by the King’s trumpet, and by his herald commanded to end their difference by combat. Chasteneraye was observed to brave it with some insolence; but Jarnac carried it modestly and humbly.
“Each attacked the other with great vigour; and, after several strokes and trifling wounds on both sides, while Chasteneraye was making a pass at Jarnac, he fetched a stroke which cut the ham of Chasteneraye’s left leg, and presently redoubling his stroke, cut also the ham on the right:8 upon which Chasteneraye fell to the ground, and the other ran up to him, telling him that now his life was at his discretion, yet he would spare it if he would restore him his honour, and acknowledge his offence to God and the King. Chasteneraye answering nothing, Jarnac turned to the King, and, kneeling down, prayed that now he might be so happy as to be esteemed by him a man of honour; and, seeing his honour was restored, he would make his majesty a present of the other’s life, desiring his offence might be pardoned, and never more imputed to him or his, being the inconsiderate act of youth:9 to which the King made no answer. The former returned to his antagonist, and finding him still upon the ground, lifted up his face and hands to Heaven, and said, Lord, I am not worthy; not to me, but unto thy name be thanks! having said this, he prayed Chasteneraye to confess his error: but, instead of this, the latter raised himself on his knee, and, having a sword and buckler in his hand, offered a pass at Jarnac, who told him that if he offered to resist any more he would kill him, and the other bid him do it; without, however, doing him any harm, Jarnac made a second humble address to the King to accept of Chasteneraye’s life, to which the King made no manner of reply.
“Whereupon Jarnac coming back to his antagonist, who was lying stretched out upon the ground, his sword out of his hand, and his dagger out of its sheath, he accosted him with the fair words of old friend and companion, entreated him to remember his Creator, and to let them become friends again. But he attempting to turn himself without the signs of repentance and submission, Jarnac took away his sword and dagger, and laid them at the King’s feet, with repeated supplications to interpose for Chasteneraye’s life; which the King at last was advised to do, and ordered some of the great officers to go to him, and surgeons to take care of his life; but he would not suffer his wounds to be dressed, being wearied of life because of his disgrace, and so died in a little time through the loss of blood. It being told the King that, according to custom, Jarnac should be carried in triumph, Jarnac protested against it, saying that he affected no ostentation or vain-glory, that he had been only desirous to have his honour restored, and was contented with that; upon which the King made him this compliment, that he fought like Cæsar, and spoke like Aristotle. Yet the King’s inclinations were towards Chasteneraye. The poor lady, Jarnac’s mother-in-law, whose honour was at stake too, was all the while at St. Cloud, fasting and praying, and waiting impatiently the issue of this purgation of her innocency.”
Chasteneraye was considered the first swordsman in France, and he certainly did display in this transaction a singular