Chapter II (2)

"Having examined the state of my own knowledge, I found it divested of all that could be said to have these qualities, unless perceptions of the senses and irrefragable principles were to be considered such. [Sidenote: Fallibility of the senses.] I then said to myself, 'Now, having fallen into this despair, the only hope of acquiring incontestable convictions is by the perceptions of the senses and by necessary truths.' Their evidence seemed to me to be indubitable. I began, however, to examine the objects of sensation and speculation, to see if they possibly could admit of doubt. Then doubts crowded upon me in such numbers that my incertitude became complete. Whence results the confidence I have in sensible things? The strongest of all our senses is sight; and yet, looking at a shadow, and perceiving it to be fixed and immovable, we judge it to be deprived of movement; nevertheless, experience teaches us that, when we return to the same place an hour after, the shadow is displaced, for it does not vanish suddenly, but gradually, little by little, so as never to be at rest. If we look at the stars, they seem to be as small as money-pieces; but mathematical proofs convince us that they are larger than the earth. These and other things are judged by the senses, but rejected by reason as false. I abandoned the senses, therefore, having seen all my confidence in their truth shaken.

"'Perhaps,' said I, 'there is no assurance but in the notions of reason, that is to say, first principles, as that ten is more than three; the same thing cannot have been created and yet have existed from all eternity; to exist and not to exist at the same time is impossible.'

[Sidenote: Fallibility of reason.] "Upon this the senses replied, 'What assurance have you that your confidence in reason is not of the same nature as your confidence in us? When you relied on us, reason stepped in and gave us the lie; had not reason been there, you would have continued to rely on us. Well, may there not exist some other judge superior to reason, who, if he appeared, would refute the judgments of reason in the same way that reason refuted us? The non-appearance of such a judge is no proof of his non-existence.'

[Sidenote: The nature of dreams.] "I strove in vain to answer the objection, and my difficulties increased when I came to reflect on sleep. I said to myself, 'During sleep, you give to visions a reality and consistence, and you have no suspicion of their untruth. On awakening, you are made aware that they were nothing but visions. What assurance have you that all you feel and know when you are awake does actually exist? It is all true as respects your condition at that moment; but it is nevertheless possible that another condition should present itself which should be to your awakened state that which to your awakened state is now to you sleep; so that, as respects this higher condition, your waking is but sleep.'"

It would not be possible to find in any European work a clearer statement of the scepticism to which philosophy leads than what is thus given by this Arabian. Indeed, it is not possible to put the argument in a more effective way. His perspicuity is in singular contrast with the obscurity of many metaphysical writers.

[Sidenote: Intellectual despair.] "Reflecting on my situation, I found myself bound to this world by a thousand ties, temptations assailing me on all sides. I then examined my actions. The best were those relating to instruction and education, and even there I saw myself given up to unimportant sciences, all useless in another world. Reflecting on the aim of my teaching, I found it was not pure in the sight of the Lord. I saw that all my efforts were directed toward the acquisition of glory to myself. Having, therefore, distributed my wealth, I left Bagdad and retired into Syria, where I remained two years in solitary struggle with my soul, combating my passions, and exercising myself, in the purification of my heart and in preparation for the other world."

This is a very beautiful picture of the mental struggles and the actions of a truthful and earnest man. In all this the Christian philosopher can sympathize with the devout Mohammedan. After all, they are not very far apart. Algazzali is not the only one to whom such thoughts have occurred, but he has found words to tell his experience better than any other man. And what is the conclusion at which he arrives? [Sidenote: Algazzali's ages of man.] The life of man, he says, is marked by three stages: "the first, or infantile stage, is that of pure sensation; the second, which begins at the age of seven, is that of understanding; the third is that of reason, by means of which the intellect perceives the necessary, the possible, the absolute, and all those higher objects which transcend the understanding. But after this there is a fourth stage, when another eye is opened, by which man perceives things hidden from others--perceives all that will be--perceives the things that escape the perceptions of reason, as the objects of reason escape the understanding, and as the objects of the understanding escape the sensitive faculty. This is prophetism." Algazzali thus finds a philosophical basis for the rule of life, and reconciles religion and philosophy.

* * * * *

And now I have to turn from Arabian civilized life, its science, its philosophy, to another, a repulsive state of things. With reluctance I come back to the Italian system, defiling the holy name of religion with its intrigues, its bloodshed, its oppression of human thought, its hatred of intellectual advancement. [Sidenote: Renewal of the operation of Mohammedan influences.] Especially I have now to direct attention to two countries, the scenes of important events--countries in which the Mohammedan influences began to take effect and to press upon Rome. These are the South of France and Sicily.

Innocent III. had been elected pope at the early age of thirty-seven years, A.D. 1198. The papal power had reached its culminating point. The weapons of the Church had attained their utmost force. In Italy, in Germany, in France and England, interdicts and excommunications vindicated the pontifical authority, as in the cases of the Duke of Ravenna, the Emperor Otho, Philip Augustus of France, King John of England. [Sidenote: Interference of Innocent III. in France.] In each of these cases it was not for the sake of sustaining great moral principles or the rights of humanity that the thunder was launched--it was in behalf of temporary political interests; interests that, in Germany, were sustained at the cost of a long war, and cemented by assassination; in France, strengthened by the well-tried device of an intervention in a matrimonial broil--the domestic quarrel of the king and queen about Agnes of Meran. "Ah! happy Saladin!" said the insulted Philip, when his kingdom was put under interdict; "he has no pope above him. I too will turn Mohammedan."

[Sidenote: In Spain and Portugal.] So, likewise, in Spain, Innocent interfered in the matrimonial life of the King of Leon. The remorseless venality of the papal government was felt in every direction. Portugal had already been advanced to the dignity of a kingdom on payment of an annual tribute to Rome. The King of Aragon held his kingdom as feudatory to the pope.

[Sidenote: In England; denounces Magna Charta.] In England, Innocent's interference assumed a different aspect. He attempted to assert his control over the Church in spite of the king, and put the nation under interdict because John would not permit Stephen Langton to be Archbishop of Canterbury. It was utterly impossible that affairs could go on with such an empire within an empire. For his contumacy, John was excommunicated; but, base as he was, he defied his punishment for four years. Hereupon his subjects were released from their allegiance, and his kingdom offered to anyone who would conquer it. In his extremity, the King of England is said to have sent a messenger to Spain, offering to become a Mohammedan. The religious sentiment was then no higher in him than it was, under a like provocation, in the King of France, whose thoughts turned in the same direction. But, pressed irresistibly by Innocent, John was compelled to surrender his realm, agreeing to pay to the pope, in addition to Peter's pence, 1000 marks a year as a token of vassalage. When the prelates whom he had refused or exiled returned, he was compelled to receive them on his knees--humiliations which aroused the indignation of the stout English barons, and gave strength to those movements which ended in extorting Magna Charta. Never, however, was Innocent more mistaken than in the character of Stephen Langton. John had, a second time, formally surrendered his realm to the pope, and done homage to the legate for it; but Stephen Langton was the first--at a meeting of the chiefs of the revolt against the king, held in London, August 25th, 1213--to suggest that they should demand a renewal of the charter of Henry I. From this suggestion Magna Charta originated. Among the miracles of the age, he was the greatest miracle of all; his patriotism was stronger than his profession. The wrath of the pontiff knew no bounds when he learned that the Great Charter had been conceded. In his bull, he denounced it as base and ignominious; he anathematized the king if he observed it; he declared it null and void. It was not the policy of the Roman court to permit so much as the beginnings of such freedom. The appointment of Simon Langton to the archbishopric of York was annulled. One De Gray was substituted for him. It illustrated the simony into which the papal government had fallen, that De Gray had become, in these transactions, indebted to Rome ten thousand pounds. [Sidenote: The drain of money from that country.] In fact, through the operation of the Crusades, all Europe was tributory to the pope. He had his fiscal agents in every metropolis; his travelling ones wandering in all directions, in every country, raising revenue by the sale of dispensations for all kinds of offences, real and fictitious--money for the sale of appointments, high and low--a steady drain of money from every realm. Fifty years after the time of which we are speaking, Robert Grostete, the Bishop of Lincoln and friend of Roger Bacon, caused to be ascertained the amount received by foreign ecclesiastics in England. He found it to be thrice the income of the king himself. This was on the occasion of Innocent IV. demanding provision to be made for three hundred additional Italian clergy by the Church of England, and that one of his nephews--a mere boy--should have a stall in Lincoln cathedral.

[Sidenote: Goading of Europe into a new crusade.] While thus Innocent III. was interfering and intriguing with every court, and laying every people under tribute, he did not for a moment permit his attention to be diverted from the Crusades, the singular advantages of which to the papacy had now been fully discovered. They had given to the pope a suzerainty in Europe, the control of its military as well as its monetary resources. Not that a man like Innocent could permit himself to be deluded by any hopes of eventual success. The crusades must inevitably prove, so far as their avowed object was concerned, a failure. The Christian inhabitants of Palestine were degraded and demoralized beyond description. Their ranks were thinned by apostasy to Mohammedanism. In Europe, not only the laity begun to discover that the money provided for the wars in the Holy Land was diverted from its purpose, and in some inexplicable manner, found its way into Italy--even the clergy could not conceal their suspicions that the proclamation of a crusade was merely the preparation for a swindle. Nevertheless, Innocent pressed forward his schemes, goading on Christendom by upbraiding it with the taunts of the Saracens. "Where," they say, "is your God, who can not deliver you out of our hands? Behold! we have defiled your sanctuaries; we have stretched forth our arm; we have taken at the first assault, we hold in despite of you, those your desirable places, where your superstition had its beginning. Where is your God? Let him arise and protect you and himself." "If thou be the Son of God, save thyself if thou canst; redeem the land of thy birth from our hands. Restore thy cross, that we have taken, to the worshippers of the Cross." With great difficulty, however, Innocent succeeded in preparing the fourth crusade, A.D. 1202. The Venetians consented to furnish a fleet of transports. But the expedition was quickly diverted from its true purpose; the Venetians employing the Crusaders for the capture of Zara from the King of Hungary. [Sidenote: The crusade is used for the seizure of Constantinople.] Still worse, and shameful to be said--partly from the lust of plunder, and partly through ecclesiastical machinations--it again turned aside for an attack upon Constantinople, and took that city by storm A.D. 1204, thereby establishing Latin Christianity in the Eastern metropolis, but, alas! with bloodshed, rape, and fire. On the night of the assault more houses were burned than could be found in any three of the largest cities in France. [Sidenote: Sack of that city by the Catholics.] Even Christian historians compare with shame the storming of Constantinople by the Catholics with the capture of Jerusalem by Saladin. Pope Innocent himself was compelled to protest against enormities that had outrun his intentions. He says: "They practised fornications, incests, adulteries in the sight of men. They abandoned matrons and virgins, consecrated to God, to the lewdness of grooms. They lifted their hands against the treasures of the churches--what is more heinous, the very consecrated vessels--tearing the tablets of silver from the very altars, breaking in pieces the most sacred things, carrying off crosses and relics." In St. Sophia, the silver was stripped from the pulpit; an exquisite and highly-prized table of oblation was broken in pieces; the sacred chalices were turned into drinking-cups; the gold fringe was ripped off the veil of the sanctuary. Asses and horses were led into the churches to carry off the spoil. A prostitute mounted the patriarch's throne, and sang, with indecent gestures, a ribald song. The tombs of the emperors were rifled; and the Byzantines saw, at once with amazement and anguish, the corpse of Justinian--which even decay and putrefaction had for six centuries spared in his tomb--exposed to the violation of a mob. It had been understood among those who instigated these atrocious proceedings that the relics were to be brought into a common stock and equitably divided among the conquerors! but each ecclesiastic seized and secreted whatever he could. The idolatrous state of the Eastern Church is illustrated by some of these relics. [Sidenote: The relics found there,] Thus the Abbot Martin obtained for his monastery in Alsace the following inestimable articles: 1. A spot of the blood of our Saviour; 2. A piece of the true cross; 3. The arm of the Apostle James; 4. Part of the skeleton of John the Baptist; 5.--I hesitate to write such blasphemy--"A bottle of the milk of the Mother of God!" [Sidenote: and works of art destroyed.] In contrast with the treasures thus acquired may be set relics of a very different kind, the remains of ancient art which they destroyed: 1. The bronze charioteers from the Hippodrome; 2. The she-wolf suckling Romulus and Remus; 3. A group of a Sphinx, river-horse, and crocodile; 4. An eagle tearing a serpent; 5. An ass and his driver, originally cast by Augustus in memory of the victory of Actium; 6. Bellerophon and Pegasus; 7. A bronze obelisk; 8. Paris presenting the apple to Venus; 9. An exquisite statute of Helen; 10. The Hercules of Lysippus; 11. A Juno, formerly taken from the temple at Samos. The bronzes were melted into coin, and thousands of manuscripts and parchments were burned. From that time the works of many ancient authors disappeared altogether.

[Sidenote: The pope and the doge divide the spoil.] With well-dissembled regret, Innocent took the new order of things in the city of Constantinople under his protection. The bishop of Rome at last appointed the Bishop of Constantinople. The acknowledgment of papal supremacy was complete. Rome and Venice divided between them the ill-gotten gains of their undertaking. If anything had been wanting to open the eyes of Europe, surely what had thus occurred should have been enough. The pope and the doge--the trader in human credulity and the trader of the Adriatic--had shared the spoils of a crusade meant by religious men for the relief of the Holy Land. [Sidenote: Works of art carried to Venice.] The bronze horses, once brought by Augustus from Alexandria, after his victory over Antony and transferred from Rome to Constantinople by its founder, were set before the Church of St Mark. They were the outward and visible sign of a less obvious event that was taking place. For to Venice was brought a residue of the literary treasures that had escaped the fire and the destroyer; and while her comrades in the outrage were satisfied, in their ignorance, with fictitious relics, she took possession of the poor remnant of the glorious works of art, of letters, and of science. Through these was hastened the intellectual progress of the West.

[Sidenote: The punishment of Constantinople.] So fell Constantinople, and fell by the parricidal hands of Christians. The days of retribution for the curse she had inflicted on Western civilization were now approaching. In these events she received a first instalment of her punishment. Three hundred years previously, the historian Luitprand, who was sent by the Emperor Otho I. to the court of Nicephorus Phocas, says of her, speaking as an eye-witness, "That city, once so wealthy, so flourishing, is now famished, lying, perjured, deceitful, rapacious, greedy, niggardly, vainglorious;" and since Luitprand's time she had been pursuing a downward career. It might have been expected that the concentration of all the literary and scientific treasures of the Roman empire in Constantinople would have given rise to great mental vigour--that to Europe she would have been a brilliant focus of light. [Sidenote: The literary worthlessness of that city.] But when the works on jurisprudence by Tribonian, under Justinian, have been mentioned, what is there that remains? There is Stephanus, the grammarian, who wrote a dictionary, and Procopius, the historian, who was secretary to Belisarius in his campaigns. There is then a long interval almost without a literary name, to Theophylact Simocatta, and to the Ladder of Paradise of John Climacus. The mental excitement of the iconoclastic dispute presents us with John of Damascus; and the ninth century, the Myriobiblion and Nomacanon of Photius. Then follows Constantine Porphyrogenitus, vainly and voluminously composing; and Basil II. doubtless truly expresses the opinion of the time, as he certainly does the verdict of posterity respecting the works of his country, when he says that learning is useless and unprofitable lumber. The Alexiad of Anna Comnena, and the history of Byzantine affairs by Nicephorous Bryennius, hardly redeem their age. This barrenness and worthlessness was the effect of the system introduced by Constantine the Great. The long line of emperors had been consistent in one policy--the repression or expulsion of philosophy; and yet it is the uniform testimony of those ages that the Eastern convents were full of secret Platonism--that in stealth, the doctrines of Plato were treasured up in the cells of Asiatic monks. The Byzantines had possessed in art and letters all the best models in the world, yet in a thousand years they never produced one original. Millions of Greeks never advanced one step in philosophy or science--never made a single practical discovery, composed no poem, no tragedy worth perusal. The spirit of their superficial literature--if literature it can be called--is well shadowed forth in the story of the patriarch Photius, who composed at Bagdad, at a distance from his library, an analysis of 280 works he had formerly read. [Sidenote: The absurdity of its intellectual pursuits.] The final age of the city was signalized by the Baarlamite controversy respecting the mysterious light of Mount Thabor--the possibility of producing a beatific vision and of demonstrating, by an unceasing inspection of the navel for days and nights together, the existence of two eternal principles, a visible and an invisible God!

[Sidenote: Cause of all this.] What was it that produced this barrenness, this intellectual degradation in Constantinople? The tyranny of Theology over Thought.

But with the capture of Constantinople by the Latins other important events were occurring. Everywhere an intolerance of papal power was engendering. [Sidenote: Heresy follows literature.] The monasteries became infected, and even from the holy lips of monks words of ominous import might be heard. In the South of France the intellectual insurrection first took form. There the influence of the Mohammedans and Jews beyond the Pyrenees began to manifest itself. [Sidenote: Spread of gay literature from Spain.] The songs of gallantry; tensons, or poetical contests of minstrels; satires of gay defiance; rivalry in praise of the ladies; lays, serenades, pastourelles, redondes, such as had already drawn forth the condemnation of the sedate Mussulmen of Cordova, had gradually spread through Spain and found a congenial welcome in France. [Sidenote: The Troubadours and Trouveres.] The Troubadours were singing in the langue d'Oc in the south, and the Trouveres in the langue d'Oil in the north. Thence the merry epidemic spread to Sicily and Italy. Men felt that a relief from the grim ecclesiastic was coming. Kings, dukes, counts, knights, prided themselves on their gentle prowess. The humbler minstrels found patronage among ladies and at courts: sly satires against the priests, and amorous ditties, secured them a welcome among the populace. When the poet was deficient in voice, a jongleur went with him to sing; and often there was added the pleasant accompaniment of a musical instrument. The Provencal or langue d'Oc was thus widely diffused; it served the purposes of those unacquainted with Latin, and gave the Italians a model for thought and versification, to Europe the germs of many of its future melodies. While the young were singing, the old were thinking; while the gay were carried away with romance, the grave were falling into heresy. [Sidenote: Commencing resistance of Rome.] But, true to her instincts and traditions, the Church had shown her determination to deal rigorously with all such movements. Already, A.D. 1134, Peter de Brueys had been burned in Languedoc for denying infant baptism, the worship of the cross, and transubstantiation. Already Henry the Deacon, the disciple of Peter, had been disposed of by St. Bernard. Already the valleys of Piedmont were full of Waldenses. Already the Poor Men of Lyons were proclaiming the portentous doctrine that the sanctity of a priest lay not in his office, but in the manner of his life. They denounced the wealth of the Church, and the intermingling of bishops in bloodshed and war; they denied transubstantiation, invocation of saints, purgatory, and especially directed their hatred against the sale of indulgences for sin. The rich cities of Languedoc were full of misbelievers. They were given up to poetry, music, dancing. Their people, numbers of whom had been in the Crusades or in Spain, had seen the Saracens. Admiration had taken the place of detestation. Amid shouts of laughter, the Troubadours went through the land, wagging their heads, and slyly winking their eyes, and singing derisive songs about the amours of the priests, and amply earning denunciations as lewd blasphemers and atheists. [Sidenote: Innocent III. alarmed at the spread of heresy.] Here was a state of things demanding the attention of Innocent. The methods he took for its correction have handed his name down to the maledictions of posterity. He despatched a missive to the Count of Toulouse--who already lay under excommunication for alleged intermeddling with the rights of the clergy--charging him with harbouring heretics and giving offices of emolument to Jews. The count was a man of gay life, having, in emulation of some of his neighbours across the Pyrenees, not fewer than three wives. His offences of that kind were, however, eclipsed by those with which he was now formally charged. It chanced that, in the ensuing disputes, the pope's legate was murdered. There is no reason to believe that Raymond was concerned in the crime. [Sidenote: He proclaims a crusade against the Count of Toulouse,] But the indignant pope held him responsible; instantly ordered to be published in all directions his excommunication, and called upon Western Christendom to engage in a crusade against him, offering, to him whoever chose to take them, the wealth and possessions of the offender. So thoroughly was he seconded by the preaching of the monks, that half a million of men, it is affirmed, took up arms.

[Sidenote: and disciplines him.] For the count there remained nothing but to submit. He surrendered up his strong places, was compelled to acknowledge the crimes alleged against him, and the justice of his punishment. He swore that he would no longer protect heretics. Stripped naked to his middle, with a rope round his neck, he was led to the altar, and there scourged. But the immense army that had assembled was not to be satisfied by these inflictions on an individual, though the pope might be. They had come for blood and plunder, and blood and plunder they must have. Then followed such scenes of horror as the sun had never looked on before. The army was officered by Roman and French prelates; bishops were its generals, an archdeacon its engineer. [Sidenote: Atrocities of the Crusaders in the South of France.] It was the Abbot Arnold, the legate of the pope, who, at the capture of Beziers, was inquired of by a soldier, more merciful or more weary of murder than himself, how he should distinguish and save the Catholic from the heretic. "Kill them all," he exclaimed; "God will know his own." At the Church of St. Mary Magdalene 7000 persons were massacred, the infuriated Crusaders being excited to madness by the wicked assertion that these wretches had been guilty of the blasphemy of saying, in their merriment, "S. Mariam Magdalenam fuisse concubinam Christi." It was of no use for them to protest their innocence. In the town twenty thousand were slaughtered, and the place then fired, to be left a monument of papal vengeance. At the massacre of Lavaur 400 people were burned in one pile; it is remarked that "they made a wonderful blaze, and went to burn everlastingly in hell." Language has no powers to express the atrocities that took place at the capture of the different towns. Ecclesiastical vengeance rioted in luxury. The soil was steeped in the blood of men--the air polluted by their burning. [Sidenote: Institution of the Inquisition.] From the reek of murdered women, mutilated children, and ruined cities, the Inquisition, that infernal institution, arose. Its projectors intended it not only to put an end to public teaching, but even to private thought. In the midst of these awful events, Innocent was called to another tribunal to render his account. He died A.D. 1216.

[Sidenote: Establishment of mendicant orders.] It was during the pontificate of this great criminal that the mendicant orders were established. The course of ages had brought an unintelligibility into public worship. The old dialects had become obsolete; new languages were forming. Among those classes, daily increasing in number, whose minds were awakening, an earnest desire for instruction was arising. Multitudes were crowding to hear philosophical discourses in the universities, and heresy was spreading very fast. But it was far from being confined to the intelligent. The lower orders furnished heretics and fanatics too. To antagonize the labours of these zealots--who, if they had been permitted to go on unchecked, would quickly have disseminated their doctrines through all classes of society--the Dominican and Franciscan orders were founded. They were well adapted for their duty. It was their business to move among the people, preaching to them, in their own tongue, wherever an audience could be collected. The scandal under which the Church was labouring because of her wealth could not apply to these persons who lived by begging alms. Their function was not to secure their own salvation, but that of other men.

[Sidenote: St. Dominic.] St. Dominic was born A.D. 1170. His birth and life were adorned with the customary prodigies. Miracles and wonders were necessary for anything to make a sensation in the West. His was an immaculate conception, he was free from original sin. He was regarded as the adopted son of the Virgin; some were even disposed to assign him a higher dignity than that. He began his operations in Languedoc; but, as the prospect opened out before him, he removed from that unpromising region to Rome, the necessary centre of all such undertakings as his. Here he perfected his organization; instituted his friars, nuns, and tertiaries; and consolidated his pretensions by the working of many miracles. He exorcised three matrons, from whom Satan issued forth under the form of a great black cat, which ran up a bell-rope and vanished. A beautiful nun resolved to leave her convent. Happening to blow her nose, it dropped off into her handkerchief; but, at the fervent prayer of St. Dominic, it was replaced, and in gratitude, tempered by fear, she remained. St. Dominic could also raise the dead. Nevertheless, he died A.D. 1221, having worthily obtained the title of the burner and slayer of heretics. To him has been attributed the glory or the crime of being the inventor of "the Holy Inquisition." In a very few years his order boasted of nearly 500 monasteries, scattered over Europe, Asia, Africa.

[Sidenote: St. Francis.] St. Francis, the compeer of St. Dominic, was born A.D. 1182. His followers delighted to point out, as it would seem not without irreverence, a resemblance to the incidents that occurred at the birth of our Lord. A prophetess foretold it; he was born in a stable; angels sung forth peace and good-will in the air; one, under the form of Simeon, bore him to baptism. In early life he saw visions and became ecstatic. His father, Peter Bernardini, a respectable tradesman, endeavoured to restrain his eccentricities, at first by persuasion, but eventually more forcibly, appealing for assistance to the bishop, to prevent the young enthusiast from squandering his means in alms to the poor. On that functionary's gently remonstrating, and pointing out to Francis his filial obligations, he stripped himself naked before the people, exclaiming, "Peter Bernardini was my father; I have now but one Father, he that is in heaven." At this affecting renunciation of all earthly possessions and earthly ties, those present burst into tears, and the good bishop threw his own mantle over him. When a man has come to this pass, there is nothing he cannot accomplish.

[Sidenote: Authorization of these orders.] It is related that, when application was first made to Innocent to authorize the order, he refused; but, very soon recognizing the advantages that would accrue, he gave it his hearty patronage. So rapid was the increase, that in A.D. 1219 it numbered not fewer than five thousand brethren. It was founded on the principles of chastity, poverty, obedience. They were to live on alms, but never to receive money. After a life of devotion to the Church, St. Francis attained his reward, A.D. 1226. Two years previous to his death, by a miraculous intervention there were impressed on his person marks answering to the wounds on our Saviour. These were the celebrated stigmata. A black growth, like nails, issued forth from the palms of his hands and his feet; a wound from which blood and water distilled opened in his side. It is not to be wondered at that these prodigies met with general belief. This was the generation which received as inestimable relics, through Andrew of Hungary, the skulls of St. Stephen and St. Margaret, the hands of St. Bartholomew and St. Thomas, a slip of the rod of Aaron, and one of the water-pots of the marriage at Cana in Galilee.

[Sidenote: Influence derived from these orders.] The papal government quickly found the prodigious advantage arising from the institution of these mendicant orders. Vowed to poverty, living on alms, hosts of friars, begging and barefoot, pervaded all Europe, coming in contact, under the most favourable circumstances, with the lowest grades of society. They lived and moved among the populace, and yet were held sacred. The accusations of dissipation and luxury so forcibly urged against the regular clergy were altogether inapplicable to these rope-bound, starving fanatics. Through them the Italian government had possession of the ear of Europe. The pomp of worship in an unknown tongue, the gorgeous solemnities of the Church, were far more than compensated by the preaching of these missionaries, who held forth in the vernacular wherever an audience could be had. Among the early ones, some had been accustomed to a wandering life. Brother Pacificus, a disciple of St. Francis, had been a celebrated Trouvere. In truth, they not only warded off the present pressing danger, but through them the Church retained her hold on the labouring classes for several subsequent centuries. The pope might truly boast that the Poor Men of the Church were more than a match for the Poor Men of Lyons. Their influence began to diminish only when they abandoned their essential principles, joined in the common race for plunder, and became immensely rich.

[Sidenote: Introduction of auricular confession.] Not only did Innocent III. thus provide himself with an ecclesiastical militia suited to meet the obviously impending insurrection, he increased his power greatly but insidiously by the formal introduction of auricular confession. It was by the fourth Lateran Council that the necessity of auricular confession was first formally established. Its aim was that no heretic should escape, and that the absent priest should be paramount even in the domestic circle. In none but a most degraded and superstitious society can such an infamous institution be tolerated. It invades the sacred privacy of life--makes a man's wife, children, and servants his spies and accusers. When any religious system stands in need of such a social immorality, we may be sure that it is irrecoverably diseased, and hastening to its end.

[Sidenote: Development of casuistry.] Auricular confession led to an increasing necessity for casuistry, though that science was not fully developed until the time of the Jesuits, when it gave rise to an extensive literature, with a lax system and a false morality, guiding the penitent rather with a view to his usefulness to the Church than to his own reformation, and not hesitating at singular indecencies in its portion having reference to married life.

[Sidenote: Attitude of Innocent III.] Great historical events often find illustrations in representative men. Such is the case in the epoch we are now considering. On one side stands Innocent, true to the instincts of his party, interfering with all the European nations; launching forth his interdicts and excommunications; steeped in the blood of French heretics; hesitating at no atrocity, even the outrage and murder of women and children, the ruin of flourishing cities, to compass his plans; in all directions, under a thousand pretences, draining Europe of its money; calling to his aid hosts of begging friars; putting forth imposture miracles; organizing the Inquisition, and invading the privacy of life by the contrivance of auricular confession.

[Sidenote: Attitude of Frederick II.] On the other side stands Frederick II., the Emperor of Germany. His early life, as has been already mentioned, was spent in Sicily, in familiar intercourse with Jews and Arabs, and Sicily to the last was the favoured portion of his dominions. To his many other accomplishments he added the speaking of Arabic as fluently as a Saracen. He delighted in the society of Mohammedan ladies, who thronged his court. His enemies asserted that his chastity was not improved by his associations with these miscreant beauties. The Jewish and Mohammedan physicians and philosophers taught him to sneer at the pretensions of the Church. [Sidenote: His Mohammedan tendencies.] From such ridicule it is but a short step to the shaking off of authority. At this time the Spanish Mohammedans had become widely infected with irreligion; their greatest philosophers were infidel in their own infidelity. The two sons of Averroes of Cordova are said to have been residents at Frederick's court. Their father was one of the ablest men their nation ever produced: an experienced astronomer, he had translated the Almagest, and, it is affirmed, was the first who actually saw a transit of Mercury across the sun; a voluminous commentator on the works of Plato and Aristotle, but a disbeliever in all revelation. Even of Mohammedanism he said, alluding to the prohibition which the Prophet had enjoined on the use of the flesh of swine, "That form of religion is destitute of every thing that can commend it to the approval of any understanding, unless it be that of a hog." [Sidenote: He cultivates light literature and heresy.] In the Sicilian court, surrounded by such profane influences, the character of the young emperor was formed. Italian poetry, destined for such a brilliant future, here first found a voice in the sweet Sicilian dialect. The emperor and his chancellor were cultivators of the gay science, and in the composition of sonnets were rivals. A love of amatory poetry had spread from the South of France.

With a view to the recovery of the Holy Land, Honorius III. had made Frederick marry Yolinda de Lusignan, the heiress of the kingdom of Jerusalem. It was not, therefore, to be wondered at that Frederick's frivolities soon drew upon him the indignation of the gloomy Pope Gregory IX., the very first act of whose pontificate was to summon a new crusade. [Sidenote: Refuses to go on a crusade, and then goes.] To the exhortations and commands of the aged pope the emperor lent a most reluctant ear, postponing, from time to time, the period of his departure, and dabbling in doubtful negotiations, through his Mohammedan friends, with the Sultan of Egypt. He embarked at last, but in three days returned. The octogenarian pope was not to be trifled with, and pronounced his excommunication. Frederick treated it with ostensible contempt, but appealed to Christendom, accusing Rome of avaricious intentions. [Sidenote: Presumes to rebuke the pontifical government.] Her officials, he said, were travelling in all directions, not to preach the Word of God, but to extort money. "The primitive Church, founded on poverty and simplicity, brought forth numberless saints. The Romans are now rolling in wealth. What wonder that the walls of the Church are undermined to the base, and threaten utter ruin." For saying this he underwent a more tremendous excommunication; but his partisans in Rome, raising an insurrection, expelled the pope. And now Frederick set sail, of his own accord, on his crusading expedition. On reaching the Holy Land, he was received with joy by the knights and pilgrims; but the clergy held aloof from him as an excommunicated person. The pontiff had despatched a swift-sailing ship to forbid their holding intercourse with him. [Sidenote: His friendship with the sultan,] His private negotiations with the Sultan of Egypt now matured. The Christian camp was thronged with infidel delegates: some came to discuss philosophical questions, some were the bearers of presents. Elephants and a bevy of dancing-girls were courteously sent by the sultan to his friend, who, it is said, was not insensible to the witcheries of these Oriental beauties. He wore a Saracen dress. In his privacy he did not hesitate to say, "I came not here to deliver the Holy City, but to maintain my estimation among the Franks." To the sultan he appealed, "Out of your goodness, surrender to me Jerusalem as it is, that I may be able to lift up my head among the kings of Christendom." [Sidenote: who gives up Jerusalem to him.] Accordingly, the city was surrendered to him. The object of his expedition was accomplished. But the pope was not to be deceived by such collusions. He repudiated the transactions altogether, and actually took measures to lay Jerusalem and our Saviour's sepulchre under interdict, and this in the face of the Mohammedans. [Sidenote: The pope denounces him.] While the emperor proclaimed his successes to Europe, the pope denounced them as coming from the union of Christ and Belial; alleging four accusations against Frederick: 1. That he had given the sword which he had received from the altar of St. Peter for the defence of the faith, as a present to the Sultan of Babylon; 2. That he had permitted the preaching of the Koran in the holy Temple itself; 3. That he had excluded the Christians of Antioch from his treaty; 4. That he had bound himself, if a Christian army should attempt to cleanse the Temple and city from Mohammedan defilements, to join the Saracens.

Frederick crowned himself at Jerusalem, unable to find any ecclesiastic who dared to perform the ceremony, and departed from the Holy Land. It was time, for Rome was intriguing against him at home, a false report of his death having been industriously circulated. He forthwith prepared to enter on his conflict with the pontiff. [Sidenote: Frederick establishes Saracen posts in Italy.] His Saracen colonies at Nocera and Luceria, in Italy, could supply him with 30,000 Mussulman soldiers, with whom it was impossible for his enemies to tamper. He managed to draw over the general sentiment of Europe to his side, and publicly offered to convict the pope himself of negotiations with the infidels; but his antagonist, conveniently impressed with a sudden horror of shedding blood, gave way, and peace between the parties was made. It lasted nearly nine years.

[Sidenote: His political institutions.] In this period, the intellectual greatness of Frederick, and the tendencies of the influences by which he was enveloped, were strikingly manifested. In advance of his age, he devoted himself to the political improvement of Sicily. He instituted representative parliaments; enacted a system of wise laws; asserted the principle of equal rights and equal burdens, and the supremacy of the law over all, even the nobles and the Church. He provided for the toleration of all professions, Jewish and Mohammedan, as well as Christian; emancipated all the serfs of his domains; instituted cheap justice for the poor; forbade private war; regulated commerce--prophetically laying down some of those great principles, which only in our own time have been finally received as true; established markets and fairs; collected large libraries; caused to be translated such works as those of Aristotle and Ptolemy; built menageries for natural history; founded in Naples a great university; patronized the medical college at Salernum; made provisions for the education of promising but indigent youths. All over the land splendid architectural triumphs were created. Under him the Italian language first rose above a patois. Sculpture, painting, and music were patronized. His chancellor is said to have been the author of the oldest sonnet.

[Sidenote: They are denounced.] In the eye of Rome all this was an abomination. Were human laws to take the precedence of the law of God? Were the clergy to be degraded to a level with the laity? Were the Jew and the Mohammedan to be permitted their infamous rites? Was this new-born product of the insolence of human intellect--this so-called science--to be brought into competition with theology, the heaven-descended? Frederick and his parliaments, his laws and universities, his libraries, his statues, his pictures and sonnets, were denounced. Through all, the ever-watchful eye of the Church discerned the Jew and the Saracen, and held them up to the abhorrence of Europe. But Gregory was not unwilling to show what could be done by himself in the same direction. He caused a compilation of the Decretals to be issued, intrusting the work to one Raymond de Pennaforte, who had attained celebrity as a literary opponent of the Saracens. It is amusing to remark that even this simple work of labour could not be promulgated without the customary embellishments. It was given out that an angel watched over Pennaforte's shoulder all the time he was writing.

[Sidenote: Outbreak of his quarrel with the pope,] Meantime an unceasing vigilance was maintained against the dangerous results that would necessarily ensue from Frederick's movements. In Rome, many heretics were burned; many condemned to imprisonment for life. The quarrel between the pope and the emperor was resumed; the latter being once more excommunicated, and his body delivered over to Satan for the good of his soul. Again Frederick appealed to all the sovereigns of Christendom. He denounced the pontiff as an unworthy vicar of Christ, "who sits in his court like a merchant, weighing out dispensations for gold--himself writing and signing the bulls, perhaps counting the money. He has but one cause of enmity against me, that I refused to marry to his niece my natural son Enzio, now King of Sardinia." "In the midst of the Church sits a frantic prophet, a man of falsehood, a polluted priest." To this Gregory replied. [Sidenote: who rouses Christendom against him.] The tenor of his answer may be gathered from its commencement: "Out of the sea a beast is arisen, whose name is written all over 'Blasphemy.'" "He falsely asserts that I am enraged at his refusing his consent to the marriage of my niece with his natural son. He lies more impudently when he says that I have pledged my faith to the Lombards." "In truth, this pestilent king maintains, to use his own words, that the world has been deceived by three impostors--Jesus Christ, Moses, and Mohammed; that of these two died in honour, and the third was hanged on a tree. Even now, he has asserted, distinctly and loudly, that those are fools who aver that God, the Omnipotent Creator of the world, was born of a woman." This was in allusion to the celebrated and mysterious book, "De Tribus Impostoribus," in the authorship of which Frederick was accused of having been concerned.

The pontiff had touched the right chord. The begging friars, in all directions, added to the accusations. "He has spoken of the Host as a mummery; he has asked how many gods might be made out of a corn-field; he has affirmed that, if the princes of the world would stand by him, he would easily make for mankind a better faith and a better rule of life; he has laid down the infidel maxim that 'God expects not a man to believe anything that cannot be demonstrated by reason.'" The opinion of Christendom rose against Frederick; its sentiment of piety was shocked. The pontiff proceeded to depose him, and offered his crown to Robert of France. [Sidenote: Frederick uses his Saracen troops.] But the Mussulman troops of the emperor were too much for the begging friars of the pope. His Saracens were marching across Italy in all directions. The pontiff himself would have inevitably fallen into the hands of his mortal enemy had he not found a deliverance in death, A.D. 1241. Frederick had declared that he would not respect his sacred person, but, if victorious, would teach him the absolute supremacy of the temporal power. It was plain that he had no intention of respecting a religion which he had not hesitated to denounce as "a mere absurdity."

Whatever may have been the intention of Innocent IV.--who, after the short pontificate of Celestine IV. and an interval, succeeded--he was borne into the same policy by the irresistible force of circumstances. The deadly quarrel with the emperor was renewed. To escape his wrath, Innocent fled to France, and there in safety called the Council of Lyons. In a sermon, he renewed all the old accusations--the heresy and sacrilege--the peopling of Italian cities with Saracens, for the purpose of overturning the Vicar of Christ with those infidels--the friendship with the Sultan of Egypt--the African courtesans--the perjuries and blasphemies. [Sidenote: Excommunication of Frederick.] Then was proclaimed the sentence of excommunication and deposition. The pope and the bishops inverted the torches they held in their hands until they went out, uttering the malediction, "So may he be extinguished." Again the emperor appealed to Europe, but this time in vain. Europe would not forgive him his blasphemy. Misfortunes crowded upon him; his friends forsook him; his favourite son, Enzio, was taken prisoner; and he never smiled again after detecting his intimate, Pietro de Vinea, whom he had raised from beggary, in promising the monks that he would poison him. The day had been carried by a resort to all means justifiable and unjustifiable, good and evil. For thirty years Frederick had combated the Church and the Guelph party, but he sunk in the conflict at last. When Innocent heard of the death of his foe, he might doubtless well think that what he had once asserted had at last become true: "We are no mere mortal man; we have the place of God upon earth." [Sidenote: The triumph at his death.] In his address to the clergy of Sicily he exclaimed, "Let the heavens rejoice and let the earth be glad; for the lightning and tempest wherewith God Almighty has so long menaced your heads have been changed by the death of this man into refreshing zephyrs and fertilizing dews." This is that superhuman vengeance which hesitates not to strike the corpse of a man. Rome never forgives him who has told her of her impostures face to face; she never forgives him who has touched her goods.

[Sidenote: Power of the Church at this moment.] The Saracenic influences had thus found an expression in the South of France and in Sicily, involving many classes of society, from the Poor Men of Lyons to the Emperor of Germany; but in both places they were overcome by the admirable organization and unscrupulous vigour of the Church. She handled her weapons with singular dexterity, and contrived to extract victory out of humiliation and defeat. As always since the days of Constantine, she had partisans in every city, in every village, in every family. And now it might have appeared that the blow she had thus delivered was final, and that the world, in contentment, must submit to her will. She had again succeeded in putting her iron heel on the neck of knowledge, had invoked against it the hatred of Christendom, and reviled it as the monstrous but legitimate issue of the detested Mohammedanism.

[Sidenote: Vitality of Frederick's principles.] But the fate of men is by no means an indication of the fate of principles. The fall of the Emperor Frederick was not followed by the destruction of the influences he represented. These not only survived him, but were destined, in the end, to overcome the power which had transiently overthrown them. We are now entering on the history of a period which offers not only exterior opposition to the current doctrines, but, what is more ominous, interior mutiny. Notwithstanding the awful persecutions in the South of France--notwithstanding the establishment of auricular confession as a detective means, and the Inquisition as a weapon of punishment--notwithstanding the influence of the French king, St. Louis, canonized by the grateful Church--heresy, instead of being extirpated, extended itself among the laity, and even spread among the ecclesiastical ranks. [Sidenote: St. Louis.] St. Louis, the representative of the hierarchical party, gathers influence only from the circumstance of his relations with the Church, of whose interests he was a fanatical supporter. So far as the affairs of his people were concerned, he can hardly be looked upon as anything better than a simpleton. His reliance for checking the threatened spread of heresy was a resort to violence--the faggot and the sword. In his opinion, "A man ought never to dispute with a misbeliever except with his sword, which he ought to drive into the heretic's entrails as far as he can." It was the signal glory of his reign that he secured for France that inestimable relic, the crown of thorns. [Sidenote: His superstition,] This peerless memento of our Saviour's passion he purchased in Constantinople for an immense sum. But France was doubly and enviably enriched; for the Abbey of St. Denys was in possession of another, known to be equally authentic! Besides the crown, he also secured the sponge that was dipped in vinegar; the lance of the Roman soldier; also the swaddling-clothes in which the Saviour had first lain in the manger; the rod of Moses; and part of the skull of John the Baptist. These treasures he deposited in the "Holy Chapel" of Paris.