[Illustration: 0199]
The King's Charter is not preserved but, under the date of 1108, there
is extant one of the bishop's own, which may serve to substantiate the
account given. "Baudri, by the grace of God, bishop of Noyon, to all
those who do persevere and go on in the faith:
"Most dear brethren, we learn by the example and words of the holy
Fathers, that all good things ought to be committed to writing for fear
lest hereafter they come to be forgotten.
"Know then all Christians present and to come, that I have formed
at Noyon a commune, constituted by the council and in an assembly of
clergy, knights and burghers; that I have confirmed it by oath, by
pontifical authority and by the bond of anathema, and that I have
prevailed upon our lord King Louis to grant this commune and corroborate
it with the King's Seal. This establishment formed by me, sworn to by a
great number of persons, and granted by the King, let none be so bold
as to destroy or alter; I give warning thereof, on behalf of God and
myself, and I forbid it in the name of Pontifical Authority.
"Whosoever shall transgress and violate the present law, be subjected to
excommunication; and whosoever, on the contrary, shall faithfully keep
it, be preserved forever amongst those who dwell in the house of the
Lord."
Thus was formed the Commune of Noyon in the year of our Lord 1108.
At the end of the eleventh century the town had become one of the most
important in the kingdom, filled with rich and industrious inhabitants;
thither came, as to Lâon, the neighboring people for provisions or
diversion; and such concourse led to many disturbances. Thierry says,
"The nobles and their servitors, sword in hand, committed robbery upon
the burghers; the streets of the town were not safe by night or even by
day, and none could go out without running a risk of being stopped and
robbed or killed."
"Let me give as example," says Guibert of Nogent, "a single fact, which
had it taken place amongst the Barbarians or Scythians, would assuredly
have been considered the height of wickedness, in the judgment even of
those who recognize no law. On Saturday the inhabitants of the country
places used to leave their fields, and come from all sides to get
provisions at the market. The townsfolk used then to go round the place
carrying in baskets or bowls or otherwise, samples of vegetables or
grain or any other article, as if they wished to sell. They would offer
them to the first peasant who was in search of such things to buy; he
would promise to pay the price agreed upon; then the seller would say to
the buyer, 'Come with me to my house to see and examine the whole of the
articles I am selling you.' The other would go; and then when they came
to the bin containing the goods, the _honest_ seller would take off and
hold up the lid, saying to the buyer, 'Step hither and put your head or
arms into the bin to make quite sure that it is exactly the same goods
as I showed you outside.' And then when the other unsuspecting, jumping
on to the edge of the bin, remained leaning on his belly, with his head
and shoulders hanging down, the worthy seller, who kept in the rear,
would hoist up the thoughtless rustic by the feet, push him suddenly
into the bin, and clapping down the lid as he fell, keep him shut up in
this safe prison until he _bought_ himself out."
This story, told of the Commune of Lâon, formed in imitation of that at
Noyon, was typical of all such communities. Lâon elected one Gaudri,
a Norman by birth, referendary of Henry I, King of England, and one of
those churchmen who according to Thierry's expression, "had gone in the
train of William the Bastard to seek their fortunes amongst the English
by seizing the property of the vanquished." Of scarcely edifying life,
he had the tastes and habits of a soldier; was hasty and arrogant; a
fighter and also something of a glutton. He met at Langres Pope Pascal
II, come to France to keep the festival of Christmas at the Abbey of
Cluny. The Pope had heard of his reputation, for afterwards he asked the
ecclesiastics who accompanied Gaudri, "why they had chosen a man unknown
to them."
"The question being asked in Latin, none of the priests knew even the
rudiments of the tongue, so they could not answer," (says Guibert de
Nogent, who records the matter).
Gaudri certainly was scantily fitted for the bishopric, as the town soon
discovered. "Scarcely had he been installed when he committed strange
outrages. He had a man's eyes put out on suspicion of connivance with
his enemies; and he tolerated the murder of another in the metropolitan
church. In imitation of rich crusaders on their return from the East,
he kept a black slave, whom he employed upon his deeds of vengeance.
The burghers began to be disquieted and to wax wroth. So a commune
was resolved upon like that at Noyon, and was speedily set up and
proclaimed, to the manifest wrath of Gaudri, who for days abstained from
entering the town. But the burghers, craftily acting upon his cupidity
and avariciousness, 'offered him so large a sum of money as to appease
the tempest of his words,' so he accepted the commune and swore to
respect it.
"For the space of three years all went well, and the burghers were happy
and proud of the liberty they enjoyed, but when in 1112 the Bishop had
spent the money thus received, he meditated over and keenly regretted
the power thus bartered away, and resolved to return the townspeople to
the old condition of serfdom. Consulting with King Louis the Fat, he won
his consent to the plan he had in mind, by promising him untold sums of
money."
The Charter, sealed with the King's Seal, was annulled; and on the part
of the King and the Bishop an order was issued to all the magistrates of
the commune to cease from their functions, to give up the seal and the
banner of the town, to ring no longer the belfry chimes which rang out
the opening and closing of their audiences.
But at this proclamation, so violent was the uproar in the town, that
the King, who had hitherto lodged in a private hotel, thought it prudent
to leave, and go to pass the night in the Episcopal Palace, which was
surrounded by high walls. Not content with this precaution, and probably
a little ashamed of what he had done, he left the next morning at
daybreak with all his train, without waiting for the celebration of
the festival of Easter for which he had undertaken the journey. Such
troubles and disorders marked the rise and fall of all the communes.
Those who are interested in such history of the struggles of the people
for liberty of person and action may read further the accounts of the
communes in Guizot's admirable History of France, from which these are
extracts. Suffice it to say here that all the towns of Cambrai,
Beauvais, Amiens, Soissons, Rheims and several others displayed at this
period a vast deal of energy and perseverance in bringing their lords to
recognize the most natural and the most necessary rights of every human
creature and community.
From this brief account some idea may be had of the ancient conditions.
Let us now turn to the terrible state of affairs under which the
unfortunate inhabitants of these quaint towns of Northern France are
suffering. In the book of Octave Beauchamp, "Le Tour de France aux
Cités Meurtries," is the following letter (which I translate roughly) of
Leonie Godfroy, a nurse, known as "Schwester" God-froy:
"During the night of the 28th to the 29th of August, the Mayor of Noyon
advised the people, that as the situation had become critical because of
the approach of the German army, all those who could do so should leave
the town to escape the terrors of the invasion."