CHAPTER V
The Murder of Charles the Good
AMONG the tragedies enacted at Bruges—and their number is legion—not one is so weird, so mysterious, so repulsive, and at the same time so enthralling, as the blood-stained legend of Charles the Good.
It is the theme, as we all know, of Hendrick Conscience’s De Kerels van Vlaanderen, a romance which approaches nearer to the original legend than almost any modern historical account that has come under our notice. For although for his details Conscience has drawn to a certain extent on imagination, the main outlines of his story coincide exactly with the main outlines of the legend handed down to us by writers contemporary with Charles himself.
Of these contemporary lives of the murdered Count we still possess at least three. The first is by Walbert, Court Notary, or, as we should say, Registrar of Bruges. He was a personal friend and staunch adherent of Count Charles, and, as he himself avers, an eye-witness of much that he relates. His evidence cannot, however, be regarded as altogether trustworthy. He was naturally animated with the bitterest feelings against the great house which compassed his patron’s overthrow, and against Bertulph, one of the chiefs of that house, he seems to have nourished a personal grudge. On more than one occasion he contradicts himself flatly, and he is an inveterate backbiter and gossip. From his direst enemy to his dearest friend there is hardly a man in his crowded canvas whose character he does not directly or indirectly asperse. Indeed, in the case of his enemies, when he can find nothing to say against them, he not unfrequently hints that, in his opinion, their good actions were inspired by unworthy motives. For the rest, the story of this twelfth-century Saint-Simon is replete with the most interesting details, rich in local colour, and almost as thrilling to read as one of Wilkie Collins’s novels. The second life is by Walter, Archdeacon of Tournai. It was written at the request of ‘Blessed’ John, who ruled the united churches of Noyon and Tournai from 1127 to 1130, and is dedicated to him. Walter, like Walbert, was personally acquainted with Charles. He was with him at Ypres three days before his death, but was not at Bruges when that event took place, and his narrative is based on information furnished by certain trustworthy clerks and citizens of Bruges who vouched for the truth of what they told him.
In some respects Walter’s narrative is a work superior to Walbert’s. The whole story hangs together, his language is often dignified, and generally temperate, nor are the judgments which he forms, on the face of them, inaccurate.
The third life is contained in the Acta of Louis the Fat, compiled by Suger, Abbot of St. Denis, who died in 1142. It must have been written, therefore, not later than this date, and not earlier than 1137, the year in which Louis died, from ten to fifteen years, that is to say, after the death of Charles. As for this account, there is only one thing to be said about it. Suger held a brief for Charles’s avenger, Louis the Fat, and he did the best he could for his client.
In compiling the following narrative we have made use of these three lives, of the Danish life by Wegener, of the Bollandist’s life, and of the notes and contemporary documents collected by Vredius in his Flandrica Ethnica. We have also consulted Gaillard, Gheldorf, Kervyn de Lettenhove, and various other modern Flemish historians.