The Companions of Jehu. Dumas Alexandre

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      This scene, set in the deep shadows of a crossroad in the forest, resembled rather an evocation between magician and demon than an agreement entered upon between king and pope.

      Also the coronation of the King, which took place shortly afterward at Lyons, and which began the Church’s captivity, seemed but little agreeable to God. Just as the royal procession was passing, a wall crowded with spectators fell, wounding the King and killing the Duc de Bretagne. The Pope was thrown to the ground, and his tiara rolled in the mud.

      Bertrand de Got was elected pope under the name of Clement V.

      Clement V. paid all that Bertrand de Got had promised. Philippe was absolved, Holy Communion restored to him and his, the purple again descended upon the shoulders of the Colonna, the Church was obliged to defray the expenses of the war in Flanders and Philippe de Valois’s crusade against the Greek Empire. The memory of Pope Boniface VIII. was, if not destroyed and annulled, at least besmirched; the walls of the Temple were razed, and the Templars burned on the open space of the Pont Neuf.

      All these edicts – they were no longer called bulls from the moment the temporal power dictated them – all these edicts were dated at Avignon.

      Philippe le Bel was the richest of all the kings of the French monarchy; he possessed an inexhaustible treasury, that is to say, his pope. He had purchased him, he used him, he put him to the press, and as cider flows from apples, so did this crushed pope bleed gold. The pontificate, struck by the Colonna in the person of Boniface VIII., abdicated the empire of the world in the person of Clement V.

      We have related the advent of the king of blood and the pope of gold. We know how they ended. Jacques de Molay, from his funeral pyre, adjured them both to appear before God within the year. Ae to geron sithullia, says Aristophanes. “Dying hoary heads possess the souls of sibyls.”

      Clement V. departed first. In a vision he saw his palace in flames. “From that moment,” says Baluze, “he became sad and lasted but a short time.”

      Seven months later it was Philippe’s turn. Some say that he was killed while hunting, overthrown by a wild boar. Dante is among their number. “He,” said he, “who was seen near the Seine falsifying the coin of the realm shall die by the tusk of a boar.” But Guillaume de Nangis makes the royal counterfeiter die of a death quite otherwise providential.

      “Undermined by a malady unknown to the physicians, Philippe expired,” said he, “to the great astonishment of everybody, without either his pulse or his urine revealing the cause of his malady or the imminence of the danger.”

      The King of Debauchery, the King of Uproar, Louis X., called the Hutin, succeeded his father, Philippe le Bel; John XXII. to Clement V.

      Avignon then became in truth a second Rome. John XXII. and Clement VI. anointed her queen of luxury. The manners and customs of the times made her queen of debauchery and indulgence. In place of her towers, razed by Romain de Saint-Angelo, Hernandez de Héredi, grand master of Saint-Jean of Jerusalem, girdled her with a belt of walls. She possessed dissolute monks, who transformed the blessed precincts of her convents into places of debauchery and licentiousness; her beautiful courtesans tore the diamonds from the tiara to make of them bracelets and necklaces; and finally she possessed the echoes of Vaucluse, which wafted the melodious strains of Petrarch’s songs to her.

      This lasted until King Charles V., who was a virtuous and pious prince, having resolved to put an end to the scandal, sent the Maréchal de Boucicaut to drive out the anti-pope, Benedict XIII., from Avignon. But at sight of the soldiers of the King of France the latter remembered that before being pope under the name of Benedict XIII. he had been captain under the name of Pierre de Luna. For five months he defended himself, pointing his engines of war with his own hands from the heights of the château walls, engines otherwise far more murderous than his pontifical bolts. At last forced to flee, he left the city by a postern, after having ruined a hundred houses and killed four thousand Avignonese, and fled to Spain, where the King of Aragon offered him sanctuary.

      There each morning, from the summit of a tower, assisted by the two priests who constituted his sacred college, he blessed the whole world, which was none the better for it, and excommunicated his enemies, who were none the worse for it. At last, feeling himself nigh to death, and fearing lest the schism die with him, he elected his two vicars cardinals on the condition that after his death one of the two would elect the other pope. The election was made. The new pope, supported by the cardinal who made him, continued the schism for awhile. Finally both entered into negotiations with Rome, made honorable amends, and returned to the fold of Holy Church, one with the title of Arch bishop of Seville, the other as Archbishop of Toledo.

      From this time until 1790 Avignon, widowed of her popes, was governed by legates and vice-legates. Seven sovereign pontiffs had resided within her walls some seven decades; she had seven hospitals, seven fraternities of penitents, seven monasteries, seven convents, seven parishes, and seven cemeteries.

      To those who know Avignon there was at that epoch – there is yet – two cities within a city: the city of the priests, that is to say, the Roman city, and the city of the merchants, that is to say, the French city. The city of the priests, with its papal palace, its hundred churches, its innumerable bell-towers, ever ready to sound the tocsin of conflagration, the knell of slaughter. The town of the merchants, with its Rhone, its silk-workers, its crossroads, extending north, east, south and west, from Lyons to Marseilles, from Nimes to Turin. The French city, the accursed city, longing for a king, jealous of its liberties, shuddering beneath its yoke of vassalage, a vassalage of the priests with the clergy for its lord.

      The clergy – not the pious clergy, tolerantly austere in the practice of its duty and charity, living in the world to console and edify it, without mingling in its joys and passions – but a clergy such as intrigue, cupidity, and ambition had made it; that is to say, the court abbés, rivalling the Roman priests, indolent, libertine, elegant, impudent, kings of fashion, autocrats of the salon, kissing the hands of those ladies of whom they boasted themselves the paramours, giving their hands to kiss to the women of the people whom they honored by making their mistresses.

      Do you want a type of those abbés? Take the Abbé Maury. Proud as a duke, insolent as a lackey, the son of a shoemaker, more aristocratic than the son of a great lord.

      One understands that these two categories of inhabitants, representing the one heresy, the other orthodoxy; the one the French party, the other the Roman party; the one the party of absolute monarchy, the other that of progressive constitutionalism, were not elements conducive to the peace and security of this ancient pontifical city. One understands, we say, that at the moment when the revolution broke out in Paris, and manifested itself by the taking of the Bastille, that the two parties, hot from the religious wars of Louis XIV., could not remain inert in the presence of each other.

      We have said, Avignon, city of priests; let us add, city of hatreds. Nowhere better than in convent towns does one learn to hate. The heart of the child, everywhere else free from wicked passions, was born there full of paternal hatreds, inherited from father to son for the last eight hundred years, and after a life of hate, bequeathed in its turn, a diabolical heritage, to his children.

      Therefore, at the first cry of liberty which rang through France the French town rose full of joy and hope. The moment had come at last for her to contest aloud that concession made by a young queen, a minor, in expiation of her sins, of a city and a province, and with it half a million souls. By what right had she sold these souls in æternum to the hardest and most exacting of all masters, the Roman Pontiff?

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