A pessimistic view of man’s fate was the duty of the clergy in order to prove the need of salvation. It was by no means new to the 14th century. If Cardinal d’Ailly thought the time of Anti-Christ was at hand, so had Thomas Aquinas a hundred years before. If the corruption of the Church dismayed the devout, it had done so no less in the year 1040 when a monk of Cluny wrote, “For whensoever religion hath failed among the pontiffs … what can we think but that the whole human race, root and branch, is sliding willingly down again into the gulf of primaeval chaos?” If in a waning period Mézières’ favorite dictum was “The things of this fleeting world go ever from bad to worse,” he was matched by Roger Bacon, who had asserted in 1271, at the height of a dynamic period, “More sins reign in these days than in any past age … justice perisheth, all peace is broken.”
The sentiments were not new, but in the 14th century they were more pervasive and more disparaging of the human kind. “Time past had virtue and righteousness, but today reigns only vice,” is Deschamps’ lament. How may safe-conducts be trusted? asks Christine de Pisan, discussing the failures of chivalry, “seeing the little truth and fidelity that this day runneth through all the world.” Elsewhere she writes, “All good customs fail and virtues are held at discount. Learning which once governed is now of no account.” Her complaint had some justification, for even the University had taken to selling degrees in theology to candidates unwilling to undertake its long and difficult studies or fearful of failing the examination. License to grant the degree was extended to other universities, even to towns which had no university, giving rise to the sarcastic saying, “Why not [a degree] from a pigsty?” Denouncing the age for decadence was in fashion, but the decadence was felt as real, and the sense of a moral decline from some better day in the past was insistent. The poets wrote for the very circles they denounced and they must have touched some responsive chord. Deschamps—who never left off scolding—was made chamberlain to Louis d’Orléans in 1382.
All ranks of life shared in the blame. Deeply shaken by the Peasants’ Revolt, Gower wrote a jeremiad on the corruptions of the age called Vox Clamantis, in which he unfolds a “manifold pestilence of vices” among poor as well as rich. The unknown author of another indictment entitled it “Vices of the Different Orders of Society,” and found all equally at fault: the Church is sunk in schism and simony, clergy and monks are in darkness, kings, nobles, and knights given over to indulgence and rapine, merchants to usury and fraud; law is a creature of bribery; the commons are plunged in ignorance and oppressed by robbers and murderers.
Mankind was at one of history’s ebbs. At mid-century the Black Death had raised the question of God’s hostility to man, and events since then had offered little reassurance. To contemporaries the miseria of the time reflected sin, and, indeed, sin in the form of greed and inhumanity abounded. On the downward slope of the Middle Ages man had lost confidence in his capacity to construct a good society.
The yearning for peace and for an end to the schism was widely voiced. A notary of Cahors said at this time that in all 36 years of his life he had never known his diocese without war. Thoughtful observers, conscious of social damage, called for peace as the only hope of reform, of re-uniting the Church, and of resisting the Turks, who had reached the Danube. In his Dream of the Old Pilgrim, written in 1389 to persuade Charles VI and Richard II to make peace, Mézières draws a pathetic and dramatic picture of an old woman in torn clothes, with disheveled gray hair, leaning on a cane and carrying a little book gnawed by rats. She was called Devotion, but is now called Despair because dwellers of her kingdom are in slavery to Mohammed, Christian trade is endangered, the eastern ramparts of Christendom menaced by enemies of the Faith.
“Veniat Pax!,” the cry of Gerson’s famous sermon of fifteen years later, was already sounding in people’s minds. Few could tell what the war was fought for. In England, Gower thought it no longer a just war but one prolonged by “greedy lords” for gain. Let it be over, he cried, “so that the world may stand appeased.” French peasants may be heard, if Deschamps is a good reporter, discussing the war as they reap. “It has gone on long enough,” says Robin, “I know no one who does not fear it. Surely the whole thing is not worth a scallion.”
“Nevertheless,” replies hunchback Henry, sadly wise,
“Each will have to take up his shield,
For we’ll have no peace till they give back Calais.”
That is the refrain of each stanza and that was the sticking point. Anxious as they might be for an end to the state of war, the rulers of France were not prepared to conclude a permanent peace that left the open gate of Calais in English hands.
For the Duke of Burgundy, peace was a pressing necessity in order to restore the commerce between Flanders and England. It could only have been with his approval that a holy man called Robert the Hermit appeared at court, sponsored by the King’s chamberlain, Guillaume Martel, to bring word that peace was Heaven’s command. When returning from Palestine, the Hermit said, a voice had spoken to him out of a terrible storm at sea, telling him that he would survive the peril and that on reaching land he must go to the King and tell him to make peace with England, and warn that all who opposed it would pay dearly. Peace had its opponents as well as advocates.
The most important advocate—and most significant change in the situation—was the King of England. As autocratic as his father, but no soldier, Richard II wanted to end the war in order to reduce the power of the barons and promote a more absolute monarchy. His wish coincided with that of the Duke of Lancaster, who, having established his daughters as Queens of Castile and Portugal, wanted peace with France to protect their interests. “Let my brother Gloucester go make war on Sultan Bajazet, who is menacing Christendom on the frontiers of Hungary,” he said; that was the proper sphere for those anxious to fight.
Through the joint efforts of Lancaster and Burgundy, parley was resumed in May 1393 at Leulinghen, a war-torn village on the banks of the Somme near Abbeville. For lack of housing, the delegates—Burgundy and Berry for France, Lancaster, Gloucester, and the Archbishop of York for England—and their retinues lived in tents, among which Philip of Burgundy’s was naturally the focus of all eyes. It was made of painted canvas in the form of a castle with turrets and crenellated walls and a portcullis guarding the entrance beween two towers of wood. The main hall inside gave onto many separate apartments divided by little streets.
King Charles was theoretically if not actively present, housed in a nearby Benedictine abbey with a fine enclosed garden on the banks of the beautiful river. With his mind fixed on the adventure of crusade, the King of France, like the King of England, was ready to close a struggle begun before either of them had been born. Meetings of the parley were held in a chapel with a thatched roof and walls hung with tapestries depicting ancient battles to conceal the ruined murals behind. When Lancaster remarked that the delegates should not be looking at scenes of war when treating of peace, the tapestries were hurriedly removed and replaced by scenes of the last days of Christ. As senior uncles, Berry and Lancaster sat on elevated chairs with Burgundy and Gloucester next to them, and counts, prelates, knights, learned lawyers, and clerks ranged along the walls. Among the delegates moved a royal visitor, Leon V de Lusignan, called King of Armenia although in fact all that remained of his realm was Cyprus. Having lost that too to the Turks, he was a fervent voice importuning both the French Dukes and the English for a crusade.
The schism became an issue when Pope Clement sent the noble Spanish Cardinal Pedro de Luna, well supplied with gold and magnificent gifts, to urge the legitimacy of the Avignonese papacy on the English. Angrily Lancaster said to him, “It is you, Cardinals of Avignon, who gave [the schism] birth, you who sustain it, you who augment it every day. Woe to you!” Burgundy did not argue the issue. He offered to ignore the schism in order to move the parley toward a treaty, leaving it to the University to work out the means of re-uniting the Church.
When it came to the French
demand for the razing of Calais and the English demand for fulfillment of all the terms of the Treaty of Brétigny, the parties were as far apart as ever. Calais was “the last town we would ever give up,” the English said, while the French insisted that territories which had resolutely refused to give their allegiance to England could not be forcibly transferred. At this impasse each side discreetly dropped pursuit of its major demand and moved to take up smaller issues one by one.
Dour and suspicious, Gloucester resisted every proposal. He complained that the French used ambiguous language, filled with “subtle cloaked words of double understanding” which they turned and twisted to their advantage—such words as Englishmen did not use, “for their speech and intent is plain.” Already the stereotype of the crafty Frenchman and bluff Englishman was operating. At Gloucester’s insistence, the English required that all proposals be reduced to writing so that they could carefully examine any wording which they found obscure or susceptible of two constructions. Then they would send their clerks to learn how the French understood it, and afterward require it to be either amended or removed, thereby lengthening procedures tediously.
Here was a real cause of difficulty in peace-making. Although English lords were French-speaking, the language was acquired, not native, and they did not feel secure in it. So great a noble as the first Duke of Lancaster, who wrote the Livre des sainctes médecines, says of his work, “If the French is not good I should be excused, because I am English and not well versed in French.” Gloucester made the language problem an excuse for dragging his heels and delaying agreement, but mistrust of the French was real. Ever since Charles V’s manipulation of the clauses of the Treaty of Brétigny, the English had approached—and balked at—settlements in fear of being gulled.
To influence Gloucester by his divine mission and eloquence, Robert the Hermit was summoned to the conference by Burgundy. In passionate words the holy man begged the Duke, “For the love of God, do not longer oppose the peace.” While the war of English and French tore Christianity apart, Bajazet and his Turks advanced. The duty of Christians, he pleaded, was to unite against the infidel.
“Ha, Robert,” replied Gloucester, “I wish not to prevent a peace, but you Frenchmen use so many colored words beyond our understanding that, when you will, you make them signify war or peace as you shall choose … dissembling always until you have gained your end.” Nevertheless, Gloucester had to subdue his intransigence in deference to the wishes of the royal nephew he despised. Short of an agreement on Calais, permanent peace was still elusive, but some progress was made in that the truce was extended for four years, during which various disputed territories were to revert to either side, clearing the way for final settlement.
In June, while the last clauses were being argued, madness again engulfed the King of France. Like the illness at Amiens foreshadowing his first attack, the second seizure coincided with a peace parley. Perhaps impatience at the long-drawn-out proceedings was a disturbing factor. This time the insanity returned more seriously than before and lasted for a longer period of eight months. For the rest of his life, which was not to end until 1422, thirty years after the first attack, Charles was intermittently mad, with remissions just often enough to preclude any stable government and to exacerbate the power struggle around a half-empty throne. In these thirty years the vicious contest between the factions of Orléans and Burgundy and the successors of each was to bring back the English and reduce France to a state as shattered and helpless as in the aftermath of Poitiers.
In the fit of 1393 the King’s spirit “was covered by such heavy shadows” that he could not remember who or what he was. He did not know he was King, that he was married, that he had children, or that his name was Charles. He displayed two pronounced aversions: for the fleur-de-lys entwined with his own name or initials in the royal coat-of-arms, which he tried to deface in rage wherever he saw it, and for his wife, from whom he fled in terror. If she approached him, he would cry, “Who is that woman the sight of whom torments me? Find out what she wants and free me from her demands if you can, that she may follow me no more.” When he saw the arms of Bavaria, he danced in front of them, making rude gestures. He failed to recognize his children although he knew his brother, uncles, councillors, and servants, and remembered the names of those long dead. Only his brother’s neglected wife, sad Valentina, for whom he asked constantly, calling her his “dear sister,” could soothe him. This preference naturally gave rise to rumors, fostered by the Burgundian faction, that Valentina had bewitched him by subtle poison. Given credence by the record of Visconti crimes and the Italian reputation for poisoning, the whisperers charged that Valentina was ambitious for greater place, having been told by her notorious father to make herself Queen of France.
Madness was familiar in the Middle Ages in all its varieties. William of Hainault-Bavaria, a nephew of Queen Philippa of England, “tall, young, strong, dark and lively,” had been a raving maniac confined in a castle for thirty years, most of the time with both hands and feet tied. Sufferers from lesser derangement were generally not confined but moved among their neighbors like the deformed, the spastic, the scrofulous, and other misfits, and joined in the pilgrimages to Rocamadour in search of a cure. Madness as often as not was seen as curable and understood as a natural phenomenon caused by mental or emotional stress. Rest and sleep were prescribed, as well as bleeding, baths, ointments, potions made from metal, and happiness. Equally, it was seen as an affliction by God or the Devil to be treated by exorcism or by shaving a cross in the hair of the victim’s head or tying him to the rood screen in church so that his condition might be improved by hearing mass.
No physician or treatment helped Charles VI in his later seizures. An unkempt, evil-eyed charlatan and pseudo-mystic named Arnaut Guilhem was allowed to treat Charles on his claim of possessing a book given by God to Adam by means of which man could overcome all affliction resulting from original sin. A prototype Rasputin who had gained the confidence of the Queen and courtiers, he insisted that the King’s malady was caused by sorcery, but, failing himself to summon superior forces, was eventually ousted. Other quacks and remedies of all kinds were tried to no avail. Even doctors of the University called for discovery and punishment of the “sorcerers.” On one occasion two Augustinian friars, after gaining no results from magic incantations and a liquid made from powdered pearls, proposed to cut incisions in the King’s head. When this was disallowed, the friars accused the King’s barber and the Duc d’Orléans’ concierge of sorcery and, when they were acquitted, rashly transferred the accusation against Orléans himself. In consequence, the friars were brought to trial and torture, confessed themselves liars, sorcerers, and idolators in league with the Devil, and, on being divested of clerical status, were handed over to the secular arm and executed.
The obsession with sorcery in Charles’s case reflected a rising belief in the occult and demonic. Times of anxiety nourish belief in conspiracies of evil, which in the 14th century were seen as the work of persons or groups with access to diabolical aid. Hence the rising specter of the witch. By the 1390s witchcraft had been officially recognized by the Inquisition as equivalent to heresy. The Church was on the defensive, torn apart by the schism, challenged in authority and doctrine by aggressive movements of dissent, beset by cries for reform. Like the ordinary man, it felt surrounded by malevolent forces, of which sorcerers and witches were seen as the agents carrying out the will of the Evil One. It was during this time, in 1398, that theologians of the University of Paris held the solemn conclave which declared the black arts to be infecting society with renewed vigor.
The poor mad King was a victim of these beliefs. “In the name of Jesus Christ,” he cried, weeping in his agony, “if there is any one of you who is an accomplice in this evil I suffer, I beg him to torture me no longer but let me die!” After this piteous outburst, the government, in the hope of appeasing the anger of Heaven, passed an ordinance providing severe penalties for blasphemers and permitting c
onfessors to attend prisoners condemned to die. Further, the Porte de l’Enfer (Gate of Hell) was renamed the Porte St. Michel.
In later years the King’s seizures came and went unpredictably. In one year, 1399, he suffered six attacks, each more serious than the last until he was cowering in a corner believing himself made of glass or roaming the corridors howling like a wolf. In his intervals of sanity Charles wished to resume the function of kingship, though it had to be in mainly ceremonial capacity. At these times he is said to have resumed marital relations with Isabeau, who gave birth to four more children between 1395 and 1401—in itself no proof of paternity.
Frivolous and sensuous, still an alien with a thick German accent, humiliated by her husband’s mad aversion, Isabeau abandoned Charles to his valets and to a girl she supplied to fill her place, a horse-dealer’s daughter named Odette de Champdivers, who resembled her and was called by the public “the little Queen.” The Queen herself turned to frantic pleasures and to adultery combined with political intrigue and a passionate pursuit of money. Insecure in France, she devoted herself to amassing a personal fortune and promoting the enrichment and interests of her Bavarian family. She extracted from Charles, lucid or not, assignments in her own and her children’s names of land, revenues, residences, and separate household accounts. She acquired coffers of treasure and jewels which she stored in a variety of vaults. Her sway at court grew ever more extravagant and hectic, the ladies’ dresses more low-necked, the amours more scandalous, the festivities more extreme. The Queen established a Court of Love at which both sexes took the parts of advocates and judges and discussed, according to a scornful contemporary, “in this ridiculous tribunal the most ridiculous questions.”