Chapter I: Preface

The Middle Ages! They seem so far away; intellectually so preposterous, spiritually so strange. Bits of them may touch our sympathy, please our taste; their window-glass, their sculpture, certain of their stories, their romances,--as if those straitened ages really were the time of romance, which they were not, God knows, in the sense commonly taken. Yet perhaps they were such intellectually, or at least spiritually. Their _terra_--not for them _incognita_, though full of mystery and pall and vaguer glory--was not the earth. It was the land of metaphysical construction and the land of spiritual passion. There lay their romance, thither pointed their veriest thinking, thither drew their utter yearning.

Is it possible that the Middle Ages should speak to us, as through a common humanity? Their mask is by no means dumb: in full voice speaks the noble beauty of Chartres Cathedral. Such mediaeval product, we hope, is of the universal human, and therefore of us as well as of the bygone craftsmen. Why it moves us, we are not certain, being ignorant, perhaps, of the building’s formative and earnestly intended meaning. Do we care to get at that? There is no way save by entering the mediaeval depths, penetrating to the _rationale_ of the Middle Ages, learning the _doctrinale_, or _emotionale_, of the modes in which they still present themselves so persuasively.

But if the pageant of those centuries charm our eyes with forms that seem so full of meaning, why should we stand indifferent to the harnessed processes of mediaeval thinking and the passion surging through the thought? Thought marshalled the great mediaeval procession, which moved to measures of pulsating and glorifying emotion. Shall we not press on, through knowledge, and search out its efficient causes, so that we too may feel the reality of the mediaeval argumentation, with the possible validity of mediaeval conclusions, and tread those channels of mediaeval passion which were cleared and deepened by the thought? This would be to reach human comradeship with mediaeval motives, no longer found too remote for our sympathy, or too fantastic or shallow for our understanding.

But where is the path through these footless mazes? Obviously, if we would attain, perhaps, no unified, but at least an orderly presentation of mediaeval intellectual and emotional development, we must avoid entanglements with manifold and not always relevant detail. We must not drift too far with studies of daily life, habits and dress, wars and raiding, crimes and brutalities, or trade and craft and agriculture. Nor will it be wise to keep too close to theology or within the lines of growth of secular and ecclesiastical institutions. Let the student be mindful of his purpose (which is my purpose in this book) to follow through the Middle Ages the development of intellectual energy and the growth of emotion. Holding this end in view, we, students all, shall not stray from our quest after those human qualities which impelled the strivings of mediaeval men and women, informed their imaginations, and moved them to love and tears and pity.

The plan and method by which I have endeavoured to realize this purpose in my book may be gathered from the Table of Contents and the First Chapter, which is introductory. These will obviate the need of sketching here the order of presentation of the successive or co-ordinated topics forming the subject-matter.

Yet one word as to the standpoint from which the book is written. An historian explains by the standards and limitations of the times to which his people belong. He judges--for he must also judge--by his own best wisdom. His sympathy cannot but reach out to those who lived up to their best understanding of life; for who can do more? Yet woe unto that man whose mind is closed, whose standards are material and base.

Not only shalt thou do what seems well to thee; but thou shalt do right, with wisdom. History has laid some thousands of years of emphasis on this. Thou shalt not only be sincere, but thou shalt be righteous, and not iniquitous; beneficent, and not malignant; loving and lovable, and not hating and hateful. Thou shalt be a promoter of light, and not of darkness; an illuminator, and not an obscurer. Not only shalt thou seek to choose aright, but at thy peril thou shalt so choose. “Unto him that hath shall be given”--nothing is said about sincerity. The fool, the maniac, is sincere; the mainsprings of the good which we may commend lie deeper.

So, and at _his_ peril likewise, must the historian judge. He cannot state the facts and sit aloof, impartial between good and ill, between success and failure, progress and retrogression, the soul’s health and loveliness, and spiritual foulness and disease. He must love and hate, and at his peril love aright and hate what is truly hateful. And although his sympathies quiver to understand and feel as the man and woman before him, his sympathies must be controlled by wisdom.

Whatever may be one’s beliefs, a realization of the power and import of the Christian Faith is needed for an understanding of the thoughts and feelings moving the men and women of the Middle Ages, and for a just appreciation of their aspirations and ideals. Perhaps the fittest standard to apply to them is one’s own broadest conception of the Christian scheme, the Christian scheme whole and entire with the full life of Christ’s Gospel. Every age has offered an interpretation of that Gospel and an attempt at fulfilment. Neither the interpretation of the Church Fathers, nor that of the Middle Ages satisfies us now. And by our further understanding of life and the Gospel of life, we criticize the judgment of mediaeval men. We have to sympathize with their best, and understand their lives out of their lives and the conditions in which they were passed. But we must judge according to our own best wisdom, and out of ourselves offer our comment and contribution.

HENRY OSBORN TAYLOR.

Many translations from mediaeval (chiefly Latin) writings will be found in this work, which seeks to make the Middle Ages speak for themselves. With a very few exceptions, mentioned in the foot-notes, these translations are my own. I have tried to keep them literal, and at all events free from the intrusion of thoughts and suggestions not in the originals.

CONTENTS

PAGE

BOOK I

THE GROUNDWORK

CHAPTER I

GENESIS OF THE MEDIAEVAL GENIUS 3

CHAPTER II

THE LATINIZING OF THE WEST 23

CHAPTER III

GREEK PHILOSOPHY AS THE ANTECEDENT OF THE PATRISTIC
APPREHENSION OF FACT 33

CHAPTER IV

INTELLECTUAL INTERESTS OF THE LATIN FATHERS 61

CHAPTER V

LATIN TRANSMITTERS OF ANTIQUE AND PATRISTIC THOUGHT 88

CHAPTER VI

THE BARBARIC DISRUPTION OF THE EMPIRE 110

CHAPTER VII

THE CELTIC STRAIN IN GAUL AND IRELAND 124

CHAPTER VIII

TEUTON QUALITIES: ANGLO-SAXON, GERMAN, NORSE 138

CHAPTER IX

THE BRINGING OF CHRISTIANITY AND ANTIQUE KNOWLEDGE TO THE
NORTHERN PEOPLES 169

I. Irish Activities; Columbanus of Luxeuil.

II. Conversion of the English; the learning of Bede and Alfred.

III. Gaul and Germany; from Clovis to St. Winifried-Boniface.

BOOK II

THE EARLY MIDDLE AGES

CHAPTER X

CAROLINGIAN PERIOD: THE FIRST STAGE IN THE APPROPRIATION OF
THE PATRISTIC AND ANTIQUE 207

CHAPTER XI

MENTAL ASPECTS OF THE ELEVENTH CENTURY: ITALY 238

I. From Charlemagne to Hildebrand.

II. The Human Situation.

III. The Italian Continuity of Antique Culture.

IV. Italy’s Intellectual Piety: Peter Damiani and St. Anselm.

CHAPTER XII

MENTAL ASPECTS OF THE ELEVENTH CENTURY: FRANCE 280

I. Gerbert.

II. Odilo of Cluny.

III. Fulbert and the School of Chartres; Trivium and Quadrivium.

IV. Berengar of Tours, Roscellin, and the coming time.

CHAPTER XIII

MENTAL ASPECTS OF THE ELEVENTH CENTURY: GERMANY; ENGLAND 307

I. German Appropriation of Christianity and Antique Culture.

II. Othloh’s Spiritual Conflict.

III. England; Closing Comparisons.

CHAPTER XIV

THE GROWTH OF MEDIAEVAL EMOTION 330

I. The Patristic Chart of Passion.

II. Emotionalizing of Latin Christianity.

BOOK III

THE IDEAL AND THE ACTUAL: THE SAINTS

CHAPTER XV

THE REFORMS OF MONASTICISM 353

Mediaeval Extremes; Benedict of Aniane; Cluny; Citeaux’s
_Charta Charitatis_; the _vita contemplativa_ accepts the
_vita activa_.

CHAPTER XVI

THE HERMIT TEMPER 368

Peter Damiani; Romuald; Dominicus Loricatus; Bruno and Guigo,
Carthusians.

CHAPTER XVII

THE QUALITY OF LOVE IN ST. BERNARD 392

CHAPTER XVIII

ST. FRANCIS OF ASSISI 415

CHAPTER XIX

MYSTIC VISIONS OF ASCETIC WOMEN 442

Elizabeth of Schönau; Hildegard of Bingen; Mary of Ognies;
Liutgard of Tongern; Mechthild of Magdeburg.

CHAPTER XX

THE SPOTTED ACTUALITY 471

The Testimony of Invective and Satire; Archbishop Rigaud’s
_Register_; Engelbert of Cologne; Popular Credences.

CHAPTER XXI

THE WORLD OF SALIMBENE 494

BOOK IV

THE IDEAL AND THE ACTUAL: SOCIETY

CHAPTER XXII

FEUDALISM AND KNIGHTHOOD 521

Feudal and Christian Origin of Knightly Virtue; the Order of
the Temple; Godfrey of Bouillon; St. Louis; Froissart’s
_Chronicles_.

CHAPTER XXIII

ROMANTIC CHIVALRY AND COURTLY LOVE 558

From Roland to Tristan and Lancelot.

CHAPTER XXIV

PARZIVAL, THE BRAVE MAN SLOWLY WISE 588