Page:The Waning of the Middle Ages (1924).djvu/234

208 fictitious or historic, tends to crystallize, to become a parable, an example, a proof, in order to be applied as a standing instance of a general moral truth. In the same way every utterance becomes a dictum, a maxim, a text. For every question of conduct Scripture, legends, history, literature, furnish a crowd of examples or of types, together making up a sort of moral clan, to which the matter in question belongs. If it is desired to make someone to pardon an offence, all the Biblical cases of pardon are enumerated to him; if to dissuade him from marrying, all the unhappy marriages of antiquity are cited. In order to free himself from blame for the murder of the duke of Orleans, Jean sans Peur compares himself to Joab and his victim to Absalom, rating himself as less guilty than Joab, because he had not acted in open defiance of a royal warning. “Ainsy avoit le bon duc Jehan attrait ce fait à moralité.”

In the Middle Ages everyone liked to base a serious argument on a text, so as to give it a foundation. In 1406, at the national council of Paris, where the question of the schism was debated, the twelve propositions for and against renouncing obedience to the pope of Avignon, all started from a Biblical quotation. Profane orators, too, no less than preachers, choose their text.

All the traits indicated are found united in striking fashion in the famous plea delivered on the 8th of March, 1408, at the hôtel de Saint Pol before a princely audience, by Master Jean Petit, divine, preacher and poet, in order to clear the duke of Burgundy of the charge of the murder which the latter repented of having confessed. It is a real masterpiece of political wickedness, built up with perfect art and in a severe style on the text: Radix omnium malorum cupiditas (the root of all evil is covetousness). The whole is cunningly arranged in a scheme of scholastic distinctions and complementary Biblical texts, illustrated by Scriptural and historical examples and animated by a fiendish verve. After having enumerated twelve reasons obliging the duke of Burgundy to honour, love and avenge the king of France, Maître Petit draws two applications from his text: covetousness makes apostates and it makes traitors. Apostasy and treason are divided and