assigned by Chastellain to the nobility; notably those of protecting the Church, augmenting the faith, defending the people from oppression, maintaining public prosperity, combating violence and tyranny, confirming peace. Veracity, courage, integrity, liberality, appertain properly to the noble class, and French nobility, according to this pompous panegyrist, comes up to this ideal image. In spite of his general pessimism, Chastellain does his best to see his times through the tinted glasses of this aristocratic conception.
This failing to see the social importance of the common people, which is proper to nearly all authors of the fifteenth century, may be regarded as a kind of mental inertia, which is a phenomenon of frequent occurrence and vital importance in history. The idea which people had of the third estate had not yet been corrected and remodelled in accordance with altered realities. This idea was simple and summary, like those miniatures of breviaries, or those bas-reliefs of cathedrals, representing the tasks of the year in the shape of the toiling labourer, the industrious artisan, or the busy merchant. Among archaic types like these there is neither place for the figure of the wealthy patrician encroaching upon the power of the nobleman, nor for that of the militant representative of a revolutionary craft-guild. Nobody perceived that the nobility only maintained itself, thanks to the blood and the riches of the commoners. No distinction in principle was made, in the third estate, between rich and poor citizens, nor between townsmen and country-people. The figure of the poor peasant alternates indiscriminately with that of the wealthy burgher, but a sound definition of the economic and political functions of these different classes does not take shape. In 1412 the reform programme of an Augustinian friar demanded in all earnest that every non-noble person in France should either devote himself to some handicraft or to labour, or be banished from the kingdom, evidently considering commerce and law as useless occupations.
Chastellain, who is very naïve in political matters and very susceptible to ethical delusions, attributes sublime virtues only to the nobility, and only inferior ones to the common people. “Coming to the third estate, making up the kingdom as a whole, it is the estate of the good towns, of merchants and
