Not until the thirteenth century, however, when the episcopal see was finally established at Liege, was Lambert's successor virtual lay overlord of the region as well as Bishop of Liege. Monulphe's little chapel had given way to a mighty church dedicated to the canonised Bishop Lambert. The ecclesiastical state became almost autonomous, the episcopal authority being restricted without the walls only by the distant emperor and still more distant pope. Within the walls, the same authority had by no means a perfectly free hand. There were certain features in the constitution of Liege which differentiated it from its sister towns in the Netherlands.
Municipal affairs were conducted in a singularly democratic manner. There was no distinction between the greater and lesser gilds, and, within these organisations, the franchise was given to the most ignorant apprentice had he only fulfilled the simple condition of attaining his fifteenth year. Moreover, the naturalisation laws were very easy. Newcomers were speedily transformed into citizens and enjoyed eligibility to office as well as the franchise. The tenure of office being for one year only, there was opportunity for frequent participation in public affairs, an opportunity not neglected by the community.[3]
The bishop was, of course, not one of the civic officers chosen by this liberal franchise. He was elected by the chapter of St. Lambert, subject to papal and imperial ratification for the two spheres of his jurisdiction. But in the exercise of his function there were many restrictions to his free administration, which papal and imperial sanction together were unable to remove.
A bishop-prince of Liege could make no change in the laws without the consent of the estates, and he could administer justice only by means of the regular tribunals. Every edict had to be countersigned. When there was an issue between overlord and people, the question was submitted to the schepens or superior judges who, before they gave their opinion, consulted the various charters which had been granted from time to time, and which were not allowed to become dead letters. A permanent committee of the three orders supervised the executive and the administration of the laws. These "twenty-two" received an appeal from the meanest citizen, and the Liege proverb "In his own home the poor man is king," was very near the possible truth.
Yet the wheels of government were by no means perfect in their running. Many were the conflicts between the different members of the state, and broils, with the character of civil war in miniature, were of frequent occurrence. The submergence of the aristocratic element, the nobles, destroyed a natural balance of power between the bishop-prince and the people. The commons exerted power beyond their intelligence. Annual elections, party contests headed by rival demagogues kept the capital, and, to a lesser extent, the smaller towns of the little state in continuous commotion.[4]
The ecclesiastical origin of the community was evident at all points of daily life. The cathedral of St. Lambert was the pride of the city. Its chapter, consisting of sixty canons, took the place held by the aristocratic element in the other towns.
In the cathedral, the holy standard of St. Lambert was suspended. At the outbreak of war this was taken down and carried to the door by the clergy in solemn procession. There it was unfurled and delivered to the commander of the civic militia mounted on a snow-white steed. When he received the precious charge he swore to defend it with his life.
One object of popular veneration was this standard, another was the perron, an emblem of the civic organisation. This was a pillar of gilded bronze, its top representing a pineapple surmounted by a cross. This stood on a pedestal in the centre of the square where was the violet or city hall. In front of the perron were proclaimed all the ordinances issued by the magistrates, or the decrees adopted by the people in general assembly. On these occasions the tocsin was rung, the deans of the gilds would hasten out with their banners and plant them near the perron as rallying points for the various gild members who poured out from forge, work-shop, and factory until the square was filled.
There were two powerful weapons whereby the bishop-prince might enforce his will in opposition to that of his subjects did the latter become too obstreperous. He could suspend the court of the schepens, and he could pronounce an interdict of the Church which caused the cessation of all priestly functions. When this interdict was in action, civil suits between burghers could be adjudged by the municipal magistrates, but no criminals could be arrested or tried. The elementary principles of an organised society were thrown into confusion. Still worse confusion resulted from the bishop's last resort as prince of the Church. An interdict caused the church bells to be silent, the church doors to be closed. The celebration of the rites of baptism, of marriage, of burial ceased.[5] The fear of such cessation was potent in its restraint, unless the populace were too far enraged to be moved by any consideration.
While the Burgundian dukes extended their sway over one portion of Netherland territory after another, this little dominion maintained its complete independence of them. The fact that its princes were elective protected it from lapsing through heritage to the duke who had been so neatly proven heir to his divers childless kinsfolk. It was a rich little vineyard without his pale.