German knights, who, whilst their emperor was flying, were fighting to a miracle. But their bravery saved only their master; the battle of Bouvines was lost for the Anglo-Germano-Flemish coalition. It was still prolonged for several hours; but in the evening it was over, and the prisoners of note were conducted to Philip Augustus. There were five counts, Ferrand of Flanders, Renaud of Boulogne, William of Salisbury, a natural brother of King John, Otho of Tecklemburg, and Conrad of Dartmund; and twenty-five barons “bearing their own standard to battle.” Philip Augustus spared all their lives; sent away the Earl of Salisbury to his brother, confined the Count of Boulogne at Peronne, where he was subjected “to very rigorous imprisonment, with chains so short that he could scarce move one step,” and as for the Count of Flanders, his sometime regent, Philip dragged him in chains in his train.
It is difficult to determine, from the evidence of contemporaries, which was the more rejoiced at and proud of this victory, king or people. “The same day, when evening approached,” says William the Breton, “the army returned laden with spoils to the camp; and the king, with a heart full of joy and gratitude, offered a thousand thanksgivings to the Supreme King, who had vouchsaved to him a triumph over so many enemies. And in order that posterity might preserve forever a memorial of so great a success, the Bishop of Senlis founded, outside the walls of that town, a chapel, which he named Victory, and which, endowed with great possessions and having a government according to canonical rule, enjoyed the honor of possessing an abbot and a holy convent. … Who can recount, imagine, or set down with a pen, on parchment or tablets, the cheers of joy, the hymns of triumph, and the numberless dances of the people; the sweet chants of the clergy; the harmonious sounds of warlike instruments; the solemn decorations of the churches, inside and out; the streets, the houses, the roads of all the castles and towns, hung with curtains and tapestry of silk and covered with flowers, shrubs and green branches; all the inhabitants of every sort, sex, and age running from every quarter to see so grand a triumph; peasants and harvesters breaking off their work, hanging round their necks their sickles and hoes (for it was the season of harvest), and throwing themselves in a throng upon the roads to see in irons that Count of Flanders, that Fernand whose arms they had formerly dreaded!”
It was no groundless joy on the part of the people, and a spontaneous instinct gave them a forecast of the importance of that triumph which elicited their cheers. The battle of Bouvines was not the victory of Philip Augustus, alone, over a coalition of foreign princes; the victory was the work of king and people, barons, knights, burghers, and peasants of Ile-de-France, of Orleanness, of Picardy, of Normandy, of Champagne, and of Burgundy. And this union of different classes and different populations in a sentiment, a contest, and a triumph shared in common was a decisive step in the organization and unity of France. The victory of Bouvines marked the commencement of the time at which men might speak, and indeed did speak, by one single name, of the French. The nation in France and the kingship in France on that day rose out of and above the feudal system.
Philip Augustus was about the same time apprised of his son Louis’s success on the banks of the Loire. The incapacity and swaggering insolence of King John had made all his Poitevine allies disgusted with him; he had been obliged to abandon his attack upon the King of France in the provinces, and the insurrection, growing daily more serious, of the English barons and clergy for the purpose of obtaining Magna Charta was preparing for him other reverses. He had ceased to be a dangerous rival to Philip.
No period has had better reason than our own to know how successes and conquests can intoxicate warlike kings; but Philip, whose valor, on occasion, was second to none, had no actual inclination towards war or towards conquest for the sole pleasure of extending his dominion. “Liking better, according to his custom,” says William the Breton, “to conquer by peace than by war,” he hasted to put an end by treaties, truces, or contracts to his quarrels with King John, the Count of Flanders, and the principal lords made prisoners at Bouvines; discretion, in his case, was proof against the temptations of circumstances, or the promptings of passion, and he took care not to overtly compromise his power, his responsibility, and the honor of his name by enterprises which did not naturally come in his way, or which he considered without chances of success. Whilst still a youth, he had given, in 1191, a sure proof of that self-command which is so rare amongst ambitious princes by withdrawing from the crusade in which he had been engaged with Richard Coeur de Lion; and it was still more apparent in two great events at the latter end of his reign—the crusade against the Albigensians and his son Louis’s expedition in England, the crown of which had, in 1215, been offered to him by the barons at war with King John in defence of Magna Charta.
The organization of the kingdom, the nation, and the kingship in France was not the only great event and the only great achievement of that epoch. At the same time that this political movement was going on in the State, a religious and intellectual ferment was making head in the Church and in men’s minds. After the conquest of the Gauls by the Franks, the Christian clergy, sole depositaries of all lights to lighten their age, and sole possessors of any idea of opposing the conquerors with arguments other than those of brute force, or of employing towards the vanquished any instrument of subjection other than violence, became the connecting link between the nation of the conquerors and the nation of the conquered, and, in the name of one and the same divine law, enjoined obedience on the subjects, and, in the case of the masters, moderated the transports of power. But in the course of this active and salutary participation in the affairs of the world, the Christian clergy lost somewhat of their primitive and proper character; religion in their hands was a means of power as well as of civilization; and its principal members became rich, and frequently substituted material weapons for the spiritual authority which had originally been their only reliance. When they were in a condition to hold their own against powerful laymen, they frequently adopted the powerful laymen’s morals and shared their ignorance; and in the seventh and eighth centuries the barbarism which held the world in its clutches had made inroads upon the Church. Charlemagne essayed to resuscitate dying civilization, and sought amongst the clergy his chief means of success; he founded schools, filled them with students to whom promises of ecclesiastical preferments were held out as rewards of their merit, and, in fine, exerted himself with all his might to restore to the Christian Church her dignity and her influence. When Charlemagne was dead, nearly all his great achievements disappeared in the chaos which came after him; his schools alone survived and preserved certain centres of intellectual activity. When the feudal system had become established, and had introduced some rule into social relations, when the fate of mankind appeared no longer entirely left to the risks of force, intellect once more found some sort of employment, and once more assumed some sort of sway. Active and educated minds once more began to watch with some sort of independence the social facts before their eyes, to stigmatize vices and to seek for remedies. The spectacle afforded by their age could not fail to strike them. Society, after having made some few strides away from physical chaos, seemed in danger of falling into moral chaos; morals had sunk far below the laws, and religion was in deplorable contrast to morals. It was not laymen only who abandoned themselves with impunity to every excess of violence and licentiousness; scandals were frequent amongst the clergy themselves; bishoprics and other ecclesiastical benefices, publicly sold or left by will, passed down through families from father to son, and from husband to wife, and the possessions of the Church served for dowry to the daughters of bishops. Absolution was at a low quotation in the market, and redemption for sins of the greatest enormity cost scarcely the price of founding a church or a monastery. Horror-stricken at the sight of such corruption in the only things they at that time recognized as holy, men no longer knew where to find the rule of life or the safeguard of conscience. But it is the peculiar and glorious characteristic of Christianity that it is unable to bear for long, without making an effort to check them, the vices it has been unable to prevent, and that it always carries in its womb the vigorous germ of human regeneration. In the midst of their irregularities, the eleventh and twelfth centuries saw the outbreak of a grand religious, moral, and intellectual fermentation, and it was the Church herself that had the honor and the power of taking the initiative in the reformation. Under the influence of Gregory VII. the rigor of the popes began to declare itself against the scandals of the episcopate, the traffic in ecclesiastical benefices, and the bad morals of the secular clergy. At the same time, austere men exerted themselves to rekindle the fervor of monastic life, re-established rigid rules in the cloister, and refilled the monasteries by their preaching and example.