with the metropolitan clergy, and the registers of the Church contained a host of documents entitled Peace made between us and the burghers of Noyon. But no reconciliation was lasting; the truce was soon broken, either by the clergy or by the citizens, who were the more touchy in that they had less security for their persons and their property.  The new bishop thought that the establishment of a commune sworn to by both the rival parties might become a sort of compact of alliance between them, and he set about realizing this noble idea before the word commune had served at Noyon as the rallying cry of popular insurrection.  Of his own mere motion he convoked in assembly all the inhabitants of the town, clergy, knights, traders, and craftsmen.  He presented them with a charter which constituted the body of burghers an association forever under magistrates called jury-men, like those of Cambrai.  ‘Whosoever,’ said the charter, ’shall desire to enter this commune shall not be able to be received as a member of it by a single individual, but only in the presence of the jurymen.  The sum of money he shall then give shall be employed for the benefit of the town, and not for the private advantage of any one whatsoever.  If the commune be outraged, all those who have sworn to it shall be bound to march to its defence, and none shall be empowered to remain at home unless he be infirm or sick, or so poor that he must needs be himself the watcher of his own wife and children lying sick.  If any one have wounded or slain any one on the territory of the commune, the jurymen shall take vengeance therefor.’”

The other articles guarantee to the members of the commune of Noyon the complete ownership of their property, and the right of not being handed over to justice save before their own municipal magistrates.  The bishop first swore to this charter, and the inhabitants of every condition took the same oath after him.  In virtue of his pontifical authority he pronounced the anathema, and all the curses of the Old and New Testament, against whoever should in time to come dare to dissolve the commune or infringe its regulations.  Furthermore, in order to give this new pact a stronger warranty, Baudri requested the hing of France.  Louis the Fat, to corroborate it, as they used to say at the time, by his approbation and by the great seal of the crown.  The king consented to this request of the bishop, and that was all the part taken by Louis the Fat in the establishment of the commune of Noyon.  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 preserve and go on in the faith: