29 and 30). And not only did the nobility make without scruple these enormous exactions, but the Crown supported them in avenging any act, however opposed to all sense of justice; so that the nobles were really placed above the great law of equality, without which the continuance of social order seemed normally impossible. The history of the city of Toulouse gives us a significant example on this subject. [Illustration: Fig. 30.--The Bishop of Tournai receiving the Tithe of Beer granted by King ChilpA(c)ric.--From the Windows of the Cathedral of Tournai, Fifteenth Century.] On Easter Day, 1335, some students of the university, who had passed the night of the anniversary of the resurrection of our Saviour in drinking, left the table half intoxicated, and ran about the town during the hours of service, beating pans and cauldrons, and making such a noise and disturbance, that the indignant preachers were obliged to stop in the middle of their discourses, and claimed the intervention of the municipal 64 authorities of Toulouse. One of these, the lord of Gaure, went out of church with five sergeants, and tried himself to arrest the most turbulent of the band. But as he was seizing him by the body, one of his comrades gave the lord a blow with a dagger, which cut off his nose, lips, and part of his chin. This occurrence aroused the whole town. Toulouse had been insulted in the person of its first magistrate, and claimed vengeance. The author of the deed, named Aimeri de BA(c)renger, was seized, judged, condemned, and beheaded, and his body was suspended on the _spikes_ of the ChAC/teau Narbonnais. [Illustration: Fig. 31.--Fellows of the University of Paris haranguing the Emperor Charles IV. in 1377.--From a Miniature of the Manuscript of the "Chroniques de St. Denis," No. 8395 (National Library of Paris).] Toulouse had to pay dearly for the respect shown to its municipal dignity. The parents of the student presented a petition to the King against the city, for having dared to execute a noble and to hang his body on a gibbet, in opposition to the sacred right which this noble had of appealing to the judgment of his peers. The Parliament of Paris finally decided the matter with the inflexible partiality to the rights of rank, and confiscated all the goods of the inhabitants, forced the principal magistrates to go on their knees before the house of Aimeri de BA(c)renger, and ask pardon; themselves to take down the body of the victim, and to have it publicly and honourably buried in the burial-ground of the Daurade. Such was the sentence and humiliation to which one of the first towns of the south was subjected, for having practised immediate justice on a noble, whilst it would certainly have suffered no vindication, if the culprit condemned to death had belonged to the middle or lower orders. 65 We must nevertheless remember that heavy dues fell upon the privileged class themselves to a certain degree, and that if they taxed their poor vassals without mercy, they had in their turn often to reckon with their superiors in the feudal hierarchy. _Albere_, or right of shelter, was the principal charge imposed upon the noble. When a great baron visited his lands, his tenants were not only obliged to give him and his followers shelter, but also provisions and food, the nature and quality of which were all arranged beforehand with the most extraordinary minuteness. The lesser nobles took advantage sometimes of the power they possessed to repurchase this obligation; but the rich, on the contrary, were most anxious to seize the occasion of proudly displaying before their sovereign all the pomp in their power, at the risk even of mortgaging their revenues for several years, and of ruining their vassals. History is full of stories bearing witness to the extravagant prodigalities of certain nobles on such occasions. Payments in kind fell generally on the abbeys, up to 1158. That of St. Denis, which was very rich in lands, was charged with supplying the house and table of the King. This tax, which became heavier and heavier, eventually fell on the Parisians, who only succeeded in ridding themselves of it in 1374, when Charles V. made all the bourgeois of Paris noble. In the twelfth century, all furniture made of wood or iron which was found in the house of the Bishop at his death, became the property of the King. But in the fourteenth century, the abbots of St. Denis, St. Germain des PrA(c)s, St. GeneviA ve (Fig. 32), and a few priories in the neighbourhood of Paris, were only required to present the sovereign with two horse-loads of produce annually, so as to keep up the old system of fines. 66 This system of rents and dues of all kinds was so much the basis of social organization in the Middle Ages, that it sometimes happened that the lower orders benefited by it. Thus the bed of the Bishop of Paris belonged, after his death, to the poor invalids of the HA tel Dieu. The canons were also bound to leave theirs to that hospital, as an atonement for the sins which they had committed. The Bishops of Paris were required to give two very sumptuous repasts to their chapters at the feasts of St. Eloi and St. Paul. The holy men of St. Martin were obliged, annually, on the 10th of November, to offer to the first President of the Court of Parliament, two square caps, and to the first usher, a writing-desk and a pair of gloves. The executioner too received, from various monastic communities of the capital, bread, bottles of wine, and pigs' heads; and even criminals who were taken to Montfaucon to be hung had the right to claim bread and wine from the nuns of St. Catherine and the Filles Dieux, as they passed those establishments on their way to the gibbet. [Illustration: Fig. 32.--Front of the Ancient Church of the Abbey of Sainte-GeneviA ve, in Paris, founded by Clovis, and rebuilt from the Eleventh to Thirteenth Centuries.--State of the Building before its Destruction at the End of the Last Century.] Fines were levied everywhere, at all times, and for all sorts of reasons. Under the name of
A(c)pices, the magistrates, judges, reporters, and counsel, who had at first only received sweetmeats and preserves as voluntary offerings, eventually exacted substantial tribute in current coin. Scholars who wished to take rank in the University sent some small pies, costing ten sols, to each examiner. Students in philosophy or 67 theology gave two suppers to the president, eight to the other masters, besides presenting them with sweetmeats, &c. It would be an endless task to relate all the fines due by apprentices and companions before they could reach mastership in their various crafts, nor have we yet mentioned certain fines, which, from their strange or ridiculous nature, prove to what a pitch of folly men may be led under the influence of tyranny, vanity, or caprice. Thus, we read of vassals descending to the humiliating occupation of beating the water of the moat of the castle, in order to stop the noise of the frogs, during the illness of the mistress; we elsewhere find that at times the lord required of them to hop on one leg, to kiss the latch of the castle-gate, or to go through some drunken play in his presence, or sing a somewhat broad song before the lady. At Tulle, all the rustics who had married during the year were bound to appear on the Puy or Mont St. Clair. At twelve o'clock precisely, three children came out of the hospital, one beating a drum violently, the other two carrying a pot full of dirt; a herald called the names of the bridegrooms, and those who were absent or were unable to assist in breaking the pot by throwing stones at it, paid a fine. At PA(c)rigueux, the young couples had to give the consuls a pincushion of embossed leather or cloth of different colours; a woman marrying a second time was required to present them with an earthen pot containing twelve sticks of different woods; a woman marrying for the third time, a barrel of cinders passed thirteen times through the sieve, and thirteen spoons made of wood of fruit-trees; and, lastly, one coming to the altar for the fifth time was obliged to bring with her a small tub containing the 68 excrement of a white hen! "The people of the Middle Ages and the Renaissance period were literally tied down with taxes and dues of all sorts," says M. Mary-Lafon. "If a few gleams of liberty reached them, it was only from a distance, and more in the hope of the future than as regarded the present. As an example of the way people were treated, a certain Lord of LaguA ne, spoken of in the old chronicles of the south, may be mentioned. Every year, this cunning baron assembled his tenants in the village square. A large maypole was planted, and on the top was attached a wren. The lord, pointing to the little bird, declared solemnly, that if any 'vilain' succeeded in piercing him with an arrow he should be exempt from that year's dues. The vilains shot away, but, to the great merriment of their lord, never hit, and so had to continue paying the dues." [Illustration: Fig. 33.--Ramparts of the Town of Aigues-Mortes, one of the Municipalities of Languedoc.] One can easily understand how such a system, legalised by law, hampered the efforts for freedom, which a sense of human dignity was constantly raising in the bosoms of the oppressed. The struggle was long, often bloody, and at times it seemed almost hopeless, for on both sides it was felt that the contest was between two principles which were incompatible, and one of which must necessarily end by annihilating the other. Any compromise between the complete slavery and the personal freedom of the lower orders, could only be a respite to enable these implacable adversaries to reinforce themselves, so as to resume with more vigour than ever this desperate combat, the issue of which was so long to remain doubtful. 69 [Illustration: Louis IV Leaving Alexandria on the
