Читать бесплатно онлайн книгу автора  Church History, Volume 2 (of 3)

J.H. Kurtz

§ 94.1. The First Crusade, A.D. 1096.—In the spring of A.D. 1096 vast crowds of people gathered together, impatient of the delays of the princes, and put themselves under the leadership of Walter the Penniless. They were soon followed by Peter of Amiens with 40,000 men. A legend, unworthy of belief, credits him with the origin of the whole movement. According to this story, the hermit returning from a pilgrimage described to the holy father in vivid colours the sufferings of their Christian brethren, and related how that Christ Himself had appeared to him in a dream, giving him the command for the pope to summon all Christendom to rescue the Holy Sepulchre. The legend proceeds to say that, by order of the pope, Peter the Hermit then went through all Italy and France, arousing the enthusiasm of the people. The hordes led by him, however, after committing deeds of horrid violence on every side, while no farther than Bulgaria, were reduced to about one half, and the remnant, after Peter had already left them because of their insubordination, was annihilated by the Turks at Nicæa. Successive new crusades, the last of them an undisciplined mob of 200,000 men, were cut down in Hungary or on the Hungarian frontier. In August a regular crusading army, 80,000 strong, under the leadership of Godfrey of Bouillon, Duke of Lorraine, passing through Germany and Hungary, reached Constantinople. There several French and Norman princes joined the army, till its strength was increased to 600,000. After considerable squabbling with the Byzantine government, they passed over into Asia. With great labour and heavy loss Nicæa, Edessa, and Antioch were taken. At last, on 15th July, 1099, amid shouts of, It is God’s will, they stormed the walls of Jerusalem; lighted by torches and wading in blood, they entered with singing of psalms into the Church of the Resurrection. Godfrey was elected king. With pious humility he declined to wear a king’s crown where Christ had worn a crown of thorns. He died a year after, and his brother Baldwin was crowned at Bethlehem. By numerous impropriations crowds of greater and lesser vassals were gathered about the throne. In Jerusalem itself a Latin patriarchate was erected, and under it were placed four archbishoprics, with a corresponding number of bishoprics. The story of these proceedings enkindled new enthusiasm in the West. In A.D. 1101 three new crusades of 260,000 men were fitted out in Germany, under Welf, duke of Bavaria, and in Italy and in France. They marched against Bagdad, in order to strike terror into the hearts of Moslems by the terrible onslaught; the undisciplined horde, however, did not reach its destination, but found a grave in Asia Minor.

§ 94.2. The Second Crusade, A.D. 1147.—The fall of Edessa in A.D. 1146, as the frontier fortress of the kingdom, summoned the West to a new effort. Pope Eugenius III. called the nations to arms. Bernard of Clairvaux, the prophet of the age, preached the crusade, and prophesied victory. Louis VII. of France took the sign of the cross, in order to atone for the crime of having burnt a church filled with men; and Conrad III. of Germany, moved by the preaching of Bernard, with some hesitation followed his example. But their stately army fell before the sword of the Saracens, the malice of the Greeks, and internal disorders caused by famine, disease, and hardships. Damascus remained unconquered, and the princes returned humbled with the miserable remnant of their army.

§ 94.3. The Third Crusade, A.D. 1189.—The kingdom of Jerusalem before a century had past was in utter decay. Greeks or Syrians and Latins had a deadly hatred for one another: the vassals intrigued against each other and against the crown. Licentiousness, luxury, and recklessness prevailed among the people; the clergy and the nobles of the kingdom, but especially the so called Pulleni,268 descendants of the crusaders born in the Holy Land itself, were a miserable, cowardly and treacherous race. The pretenders to the crown also continued their intrigues and cabals. Such being the corrupt condition of affairs, it was an easy thing for the Sultan Saladin, the Moslem knight “without fear and without reproach,” who had overthrown the Fatimide dynasty in Egypt, to bring down upon the Christian rule in Syria, after the bloody battle of Tiberias, the same fate. Jerusalem fell into his hands in October, A.D. 1187. When this terrible piece of news reached the West, the Christian powers were summoned by Gregory VIII. to combine their forces in order to make one more vigorous effort, Philip Augustus of France and Henry II. of England forgot for a moment their mutual jealousies, and took the cross from the hands of Archbishop William of Tyre, the historian of the crusade. Next the Emperor Frederick I. joined them, with all the heroic valour of youth, though in years and experience an old man. He entered on the undertaking with an energy, considerateness, and circumspection which seemed to deserve glorious success. After piloting his way through Byzantine intrigues and the indescribable fatigues of a waterless desert, he led his soldiers against the well-equipped army of the sultan at Iconium, which he utterly routed, and took the city. But in A.D. 1190 the heroic warrior was drowned in an attempt to ford the river Calycadnus. A great part of his army was now scattered, and the remnant was led by his son Frederick of Swabia against Ptolemais. At that point soon after landed Philip Augustus and Richard Cœur de Lion of England, who after his father’s death put himself at the head of an English crusading army and had conquered Cyprus on the way. Ptolemais (Acre) was taken in A.D. 1191. But the jealousies of the princes interfered with their success. Frederick had already fallen, and Philip Augustus under pretence of sickness returned to France; Richard gained a brilliant victory over Saladin, took Joppa and Ascalon, and was on the eve of marching against Jerusalem when news reached him that his brother John had assumed the throne of England, and that Philip Augustus also was entertaining schemes of conquest. Once again Richard won a great victory before Joppa, and Saladin, admiring his unexampled bravery, concluded with him now, in A.D. 1192, a three years’ truce, giving most favourable terms to the pilgrims. The strip along the coast from Joppa to Acre continued under the rule of Richard’s nephew, Henry of Champagne. But Richard was seized on his return journey and cast into prison by Leopold of Austria, whose standard he had grossly insulted before Ptolemais, and for two years he remained a prisoner. After his release he was prevented from thinking of a renewal of the crusade by a war with France, in which he met his death in A.D. 1199.269

§ 94.4. The Fourth Crusade, A.D. 1217.—Innocent III. summoned Christendom anew to a holy war. The kings, engaged in their own affairs, gave no heed to the call. But the violent penitential preacher, Fulco of Neuilly, prevailed upon the French nobles to collect a considerable crusading army, which, however, instead of proceeding against the Saracens, was used by the Venetian Doge, Dandolo, in payment of transport, for conquering Zaras in Dalmatia, and then by a Byzantine prince for a campaign against Constantinople, where Baldwin of Flanders founded a Latin Empire, A.D. 1204-1261. The pope put the doge and the crusaders under excommunication on account of the taking of Zaras, and the campaign against Constantinople was most decidedly disapproved. Their unexpected success, however, turned away his anger. He boasted that at last Israel, after destroying the golden calves at Dan and Bethel, was again united to Judah, and in Rome bestowed the pallium upon the first Latin patriarch of Constantinople.—The Children’s Crusade, which in A.D. 1212 snatched from their parents in France and Germany 30,000 boys and girls, had a most tragic end. Many died before passing from Europe of famine and fatigue; the rest fell into the hands of unprincipled men, who sold them as slaves in Egypt.—King Andrew II. of Hungary, urged by Honorius III., led a new crusading army to the Holy Land in A.D. 1217, and won some successes; but finding himself betrayed and deserted by the Palestinian barons, he returned home in the following year. But the Germans under Leopold VII. of Austria, who had accompanied him remained, and, supported by a Cologne and Dutch fleet, undertook in A.D. 1218, along with the titular king John of Jerusalem, a crusade against Egypt. Damietta was taken, but the overflow of the Nile reservoirs placed them in such peril that they owed their escape in A.D. 1221 only to the generosity of the Sultan Camel.

§ 94.5. The Fifth Crusade, A.D. 1228.—The Emperor Frederick II. had promised to undertake a crusade, but continued to make so many excuses for delay that Gregory IX. (§ 96, 19) at last thundered against him the long threatened excommunication. Frederick now brought out a comparatively small crusading force. The Sultan Camel of Egypt, engaged in war with his nephew, and fearing that Frederick might attach himself to the enemy, freely granted him a large tract of the Holy Land. At the Holy Sepulchre Frederick placed the crown of Jerusalem, the inheritance of his new wife Iolanthe, with his own hands on his head, since no bishop would perform the coronation nor even a priest read the mass service for the excommunicated king. He then returned home in A.D. 1229 to arrange his differences with the pope. The crusading armies which Theobald, king of Navarre, in A.D. 1239, and Richard Earl of Cornwall, in A.D. 1240, led against Palestine, owing to disunion among themselves and quarrels among the Syrian Christians, could accomplish nothing.

§ 94.6. The Sixth, A.D. 1248, and Seventh, A.D. 1270, Crusades.—The zeal for crusading had by this time considerably cooled. St. Louis of France, however, the ninth of that name, had during a serious illness in A.D. 1244, taken the cross. At this time Jerusalem had been conquered and subjected to the most dreadful horrors at the hands of the Chowaresmians, driven from their home by the Mongols, and now in the pay of Egyptian sultan Ayoub. Down to A.D. 1247 the rule of the Christians in the Holy Land was again restricted to Acre and some coast towns. Louis could no longer think of delay. He started in A.D. 1248 with a considerable force, wintered in Cyprus, and landed in Egypt in A.D. 1249. He soon conquered Damietta, but, after his army had been in great part destroyed by famine, disease and slaughter, was taken prisoner at Cairo by the sultan. After the murder of the sultan by the Mamelukes, who overthrew Saladin’s dynasty, he fell into their hands. The king was obliged to deliver over Damietta and to purchase his own release by payment of 800,000 byzantines. He sailed with the remnant of his army to Acre in A.D. 1250, whence his mother’s death called him home in A.D. 1254. But as his vow had not yet been fully paid, he sailed in A.D. 1270 with a new crusading force to Tunis in order to carry on operations from that centre. But the half of his army was cut off by a pestilence, and he himself was carried away in that same year. All subsequent endeavours of the popes to reawaken an interest in the crusades were unavailing. Acre or Ptolemais, the last stronghold of the Christians in the Holy Land, fell in A.D. 1291.

§ 94.1. The First Crusade, A.D. 1096.—In the spring of A.D. 1096 vast crowds of people gathered together, impatient of the delays of the princes, and put themselves under the leadership of Walter the Penniless. They were soon followed by Peter of Amiens with 40,000 men. A legend, unworthy of belief, credits him with the origin of the whole movement. According to this story, the hermit returning from a pilgrimage described to the holy father in vivid colours the sufferings of their Christian brethren, and related how that Christ Himself had appeared to him in a dream, giving him the command for the pope to summon all Christendom to rescue the Holy Sepulchre. The legend proceeds to say that, by order of the pope, Peter the Hermit then went through all Italy and France, arousing the enthusiasm of the people. The hordes led by him, however, after committing deeds of horrid violence on every side, while no farther than Bulgaria, were reduced to about one half, and the remnant, after Peter had already left them because of their insubordination, was annihilated by the Turks at Nicæa. Successive new crusades, the last of them an undisciplined mob of 200,000 men, were cut down in Hungary or on the Hungarian frontier. In August a regular crusading army, 80,000 strong, under the leadership of Godfrey of Bouillon, Duke of Lorraine, passing through Germany and Hungary, reached Constantinople. There several French and Norman princes joined the army, till its strength was increased to 600,000. After considerable squabbling with the Byzantine government, they passed over into Asia. With great labour and heavy loss Nicæa, Edessa, and Antioch were taken. At last, on 15th July, 1099, amid shouts of, It is God’s will, they stormed the walls of Jerusalem; lighted by torches and wading in blood, they entered with singing of psalms into the Church of the Resurrection. Godfrey was elected king. With pious humility he declined to wear a king’s crown where Christ had worn a crown of thorns. He died a year after, and his brother Baldwin was crowned at Bethlehem. By numerous impropriations crowds of greater and lesser vassals were gathered about the throne. In Jerusalem itself a Latin patriarchate was erected, and under it were placed four archbishoprics, with a corresponding number of bishoprics. The story of these proceedings enkindled new enthusiasm in the West. In A.D. 1101 three new crusades of 260,000 men were fitted out in Germany, under Welf, duke of Bavaria, and in Italy and in France. They marched against Bagdad, in order to strike terror into the hearts of Moslems by the terrible onslaught; the undisciplined horde, however, did not reach its destination, but found a grave in Asia Minor.

§ 94.2. The Second Crusade, A.D. 1147.—The fall of Edessa in A.D. 1146, as the frontier fortress of the kingdom, summoned the West to a new effort. Pope Eugenius III. called the nations to arms. Bernard of Clairvaux, the prophet of the age, preached the crusade, and prophesied victory. Louis VII. of France took the sign of the cross, in order to atone for the crime of having burnt a church filled with men; and Conrad III. of Germany, moved by the preaching of Bernard, with some hesitation followed his example. But their stately army fell before the sword of the Saracens, the malice of the Greeks, and internal disorders caused by famine, disease, and hardships. Damascus remained unconquered, and the princes returned humbled with the miserable remnant of their army.

§ 94.3. The Third Crusade, A.D. 1189.—The kingdom of Jerusalem before a century had past was in utter decay. Greeks or Syrians and Latins had a deadly hatred for one another: the vassals intrigued against each other and against the crown. Licentiousness, luxury, and recklessness prevailed among the people; the clergy and the nobles of the kingdom, but especially the so called Pulleni,268 descendants of the crusaders born in the Holy Land itself, were a miserable, cowardly and treacherous race. The pretenders to the crown also continued their intrigues and cabals. Such being the corrupt condition of affairs, it was an easy thing for the Sultan Saladin, the Moslem knight “without fear and without reproach,” who had overthrown the Fatimide dynasty in Egypt, to bring down upon the Christian rule in Syria, after the bloody battle of Tiberias, the same fate. Jerusalem fell into his hands in October, A.D. 1187. When this terrible piece of news reached the West, the Christian powers were summoned by Gregory VIII. to combine their forces in order to make one more vigorous effort, Philip Augustus of France and Henry II. of England forgot for a moment their mutual jealousies, and took the cross from the hands of Archbishop William of Tyre, the historian of the crusade. Next the Emperor Frederick I. joined them, with all the heroic valour of youth, though in years and experience an old man. He entered on the undertaking with an energy, considerateness, and circumspection which seemed to deserve glorious success. After piloting his way through Byzantine intrigues and the indescribable fatigues of a waterless desert, he led his soldiers against the well-equipped army of the sultan at Iconium, which he utterly routed, and took the city. But in A.D. 1190 the heroic warrior was drowned in an attempt to ford the river Calycadnus. A great part of his army was now scattered, and the remnant was led by his son Frederick of Swabia against Ptolemais. At that point soon after landed Philip Augustus and Richard Cœur de Lion of England, who after his father’s death put himself at the head of an English crusading army and had conquered Cyprus on the way. Ptolemais (Acre) was taken in A.D. 1191. But the jealousies of the princes interfered with their success. Frederick had already fallen, and Philip Augustus under pretence of sickness returned to France; Richard gained a brilliant victory over Saladin, took Joppa and Ascalon, and was on the eve of marching against Jerusalem when news reached him that his brother John had assumed the throne of England, and that Philip Augustus also was entertaining schemes of conquest. Once again Richard won a great victory before Joppa, and Saladin, admiring his unexampled bravery, concluded with him now, in A.D. 1192, a three years’ truce, giving most favourable terms to the pilgrims. The strip along the coast from Joppa to Acre continued under the rule of Richard’s nephew, Henry of Champagne. But Richard was seized on his return journey and cast into prison by Leopold of Austria, whose standard he had grossly insulted before Ptolemais, and for two years he remained a prisoner. After his release he was prevented from thinking of a renewal of the crusade by a war with France, in which he met his death in A.D. 1199.269

§ 94.4. The Fourth Crusade, A.D. 1217.—Innocent III. summoned Christendom anew to a holy war. The kings, engaged in their own affairs, gave no heed to the call. But the violent penitential preacher, Fulco of Neuilly, prevailed upon the French nobles to collect a considerable crusading army, which, however, instead of proceeding against the Saracens, was used by the Venetian Doge, Dandolo, in payment of transport, for conquering Zaras in Dalmatia, and then by a Byzantine prince for a campaign against Constantinople, where Baldwin of Flanders founded a Latin Empire, A.D. 1204-1261. The pope put the doge and the crusaders under excommunication on account of the taking of Zaras, and the campaign against Constantinople was most decidedly disapproved. Their unexpected success, however, turned away his anger. He boasted that at last Israel, after destroying the golden calves at Dan and Bethel, was again united to Judah, and in Rome bestowed the pallium upon the first Latin patriarch of Constantinople.—The Children’s Crusade, which in A.D. 1212 snatched from their parents in France and Germany 30,000 boys and girls, had a most tragic end. Many died before passing from Europe of famine and fatigue; the rest fell into the hands of unprincipled men, who sold them as slaves in Egypt.—King Andrew II. of Hungary, urged by Honorius III., led a new crusading army to the Holy Land in A.D. 1217, and won some successes; but finding himself betrayed and deserted by the Palestinian barons, he returned home in the following year. But the Germans under Leopold VII. of Austria, who had accompanied him remained, and, supported by a Cologne and Dutch fleet, undertook in A.D. 1218, along with the titular king John of Jerusalem, a crusade against Egypt. Damietta was taken, but the overflow of the Nile reservoirs placed them in such peril that they owed their escape in A.D. 1221 only to the generosity of the Sultan Camel.

§ 94.5. The Fifth Crusade, A.D. 1228.—The Emperor Frederick II. had promised to undertake a crusade, but continued to make so many excuses for delay that Gregory IX. (§ 96, 19) at last thundered against him the long threatened excommunication. Frederick now brought out a comparatively small crusading force. The Sultan Camel of Egypt, engaged in war with his nephew, and fearing that Frederick might attach himself to the enemy, freely granted him a large tract of the Holy Land. At the Holy Sepulchre Frederick placed the crown of Jerusalem, the inheritance of his new wife Iolanthe, with his own hands on his head, since no bishop would perform the coronation nor even a priest read the mass service for the excommunicated king. He then returned home in A.D. 1229 to arrange his differences with the pope. The crusading armies which Theobald, king of Navarre, in A.D. 1239, and Richard Earl of Cornwall, in A.D. 1240, led against Palestine, owing to disunion among themselves and quarrels among the Syrian Christians, could accomplish nothing.

§ 94.6. The Sixth, A.D. 1248, and Seventh, A.D. 1270, Crusades.—The zeal for crusading had by this time considerably cooled. St. Louis of France, however, the ninth of that name, had during a serious illness in A.D. 1244, taken the cross. At this time Jerusalem had been conquered and subjected to the most dreadful horrors at the hands of the Chowaresmians, driven from their home by the Mongols, and now in the pay of Egyptian sultan Ayoub. Down to A.D. 1247 the rule of the Christians in the Holy Land was again restricted to Acre and some coast towns. Louis could no longer think of delay. He started in A.D. 1248 with a considerable force, wintered in Cyprus, and landed in Egypt in A.D. 1249. He soon conquered Damietta, but, after his army had been in great part destroyed by famine, disease and slaughter, was taken prisoner at Cairo by the sultan. After the murder of the sultan by the Mamelukes, who overthrew Saladin’s dynasty, he fell into their hands. The king was obliged to deliver over Damietta and to purchase his own release by payment of 800,000 byzantines. He sailed with the remnant of his army to Acre in A.D. 1250, whence his mother’s death called him home in A.D. 1254. But as his vow had not yet been fully paid, he sailed in A.D. 1270 with a new crusading force to Tunis in order to carry on operations from that centre. But the half of his army was cut off by a pestilence, and he himself was carried away in that same year. All subsequent endeavours of the popes to reawaken an interest in the crusades were unavailing. Acre or Ptolemais, the last stronghold of the Christians in the Holy Land, fell in A.D. 1291.

§ 94.1. The First Crusade, A.D. 1096.—In the spring of A.D. 1096 vast crowds of people gathered together, impatient of the delays of the princes, and put themselves under the leadership of Walter the Penniless. They were soon followed by Peter of Amiens with 40,000 men. A legend, unworthy of belief, credits him with the origin of the whole movement. According to this story, the hermit returning from a pilgrimage described to the holy father in vivid colours the sufferings of their Christian brethren, and related how that Christ Himself had appeared to him in a dream, giving him the command for the pope to summon all Christendom to rescue the Holy Sepulchre. The legend proceeds to say that, by order of the pope, Peter the Hermit then went through all Italy and France, arousing the enthusiasm of the people. The hordes led by him, however, after committing deeds of horrid violence on every side, while no farther than Bulgaria, were reduced to about one half, and the remnant, after Peter had already left them because of their insubordination, was annihilated by the Turks at Nicæa. Successive new crusades, the last of them an undisciplined mob of 200,000 men, were cut down in Hungary or on the Hungarian frontier. In August a regular crusading army, 80,000 strong, under the leadership of Godfrey of Bouillon, Duke of Lorraine, passing through Germany and Hungary, reached Constantinople. There several French and Norman princes joined the army, till its strength was increased to 600,000. After considerable squabbling with the Byzantine government, they passed over into Asia. With great labour and heavy loss Nicæa, Edessa, and Antioch were taken. At last, on 15th July, 1099, amid shouts of, It is God’s will, they stormed the walls of Jerusalem; lighted by torches and wading in blood, they entered with singing of psalms into the Church of the Resurrection. Godfrey was elected king. With pious humility he declined to wear a king’s crown where Christ had worn a crown of thorns. He died a year after, and his brother Baldwin was crowned at Bethlehem. By numerous impropriations crowds of greater and lesser vassals were gathered about the throne. In Jerusalem itself a Latin patriarchate was erected, and under it were placed four archbishoprics, with a corresponding number of bishoprics. The story of these proceedings enkindled new enthusiasm in the West. In A.D. 1101 three new crusades of 260,000 men were fitted out in Germany, under Welf, duke of Bavaria, and in Italy and in France. They marched against Bagdad, in order to strike terror into the hearts of Moslems by the terrible onslaught; the undisciplined horde, however, did not reach its destination, but found a grave in Asia Minor.

§ 94.2. The Second Crusade, A.D. 1147.—The fall of Edessa in A.D. 1146, as the frontier fortress of the kingdom, summoned the West to a new effort. Pope Eugenius III. called the nations to arms. Bernard of Clairvaux, the prophet of the age, preached the crusade, and prophesied victory. Louis VII. of France took the sign of the cross, in order to atone for the crime of having burnt a church filled with men; and Conrad III. of Germany, moved by the preaching of Bernard, with some hesitation followed his example. But their stately army fell before the sword of the Saracens, the malice of the Greeks, and internal disorders caused by famine, disease, and hardships. Damascus remained unconquered, and the princes returned humbled with the miserable remnant of their army.

§ 94.3. The Third Crusade, A.D. 1189.—The kingdom of Jerusalem before a century had past was in utter decay. Greeks or Syrians and Latins had a deadly hatred for one another: the vassals intrigued against each other and against the crown. Licentiousness, luxury, and recklessness prevailed among the people; the clergy and the nobles of the kingdom, but especially the so called Pulleni,268 descendants of the crusaders born in the Holy Land itself, were a miserable, cowardly and treacherous race. The pretenders to the crown also continued their intrigues and cabals. Such being the corrupt condition of affairs, it was an easy thing for the Sultan Saladin, the Moslem knight “without fear and without reproach,” who had overthrown the Fatimide dynasty in Egypt, to bring down upon the Christian rule in Syria, after the bloody battle of Tiberias, the same fate. Jerusalem fell into his hands in October, A.D. 1187. When this terrible piece of news reached the West, the Christian powers were summoned by Gregory VIII. to combine their forces in order to make one more vigorous effort, Philip Augustus of France and Henry II. of England forgot for a moment their mutual jealousies, and took the cross from the hands of Archbishop William of Tyre, the historian of the crusade. Next the Emperor Frederick I. joined them, with all the heroic valour of youth, though in years and experience an old man. He entered on the undertaking with an energy, considerateness, and circumspection which seemed to deserve glorious success. After piloting his way through Byzantine intrigues and the indescribable fatigues of a waterless desert, he led his soldiers against the well-equipped army of the sultan at Iconium, which he utterly routed, and took the city. But in A.D. 1190 the heroic warrior was drowned in an attempt to ford the river Calycadnus. A great part of his army was now scattered, and the remnant was led by his son Frederick of Swabia against Ptolemais. At that point soon after landed Philip Augustus and Richard Cœur de Lion of England, who after his father’s death put himself at the head of an English crusading army and had conquered Cyprus on the way. Ptolemais (Acre) was taken in A.D. 1191. But the jealousies of the princes interfered with their success. Frederick had already fallen, and Philip Augustus under pretence of sickness returned to France; Richard gained a brilliant victory over Saladin, took Joppa and Ascalon, and was on the eve of marching against Jerusalem when news reached him that his brother John had assumed the throne of England, and that Philip Augustus also was entertaining schemes of conquest. Once again Richard won a great victory before Joppa, and Saladin, admiring his unexampled bravery, concluded with him now, in A.D. 1192, a three years’ truce, giving most favourable terms to the pilgrims. The strip along the coast from Joppa to Acre continued under the rule of Richard’s nephew, Henry of Champagne. But Richard was seized on his return journey and cast into prison by Leopold of Austria, whose standard he had grossly insulted before Ptolemais, and for two years he remained a prisoner. After his release he was prevented from thinking of a renewal of the crusade by a war with France, in which he met his death in A.D. 1199.269

§ 94.4. The Fourth Crusade, A.D. 1217.—Innocent III. summoned Christendom anew to a holy war. The kings, engaged in their own affairs, gave no heed to the call. But the violent penitential preacher, Fulco of Neuilly, prevailed upon the French nobles to collect a considerable crusading army, which, however, instead of proceeding against the Saracens, was used by the Venetian Doge, Dandolo, in payment of transport, for conquering Zaras in Dalmatia, and then by a Byzantine prince for a campaign against Constantinople, where Baldwin of Flanders founded a Latin Empire, A.D. 1204-1261. The pope put the doge and the crusaders under excommunication on account of the taking of Zaras, and the campaign against Constantinople was most decidedly disapproved. Their unexpected success, however, turned away his anger. He boasted that at last Israel, after destroying the golden calves at Dan and Bethel, was again united to Judah, and in Rome bestowed the pallium upon the first Latin patriarch of Constantinople.—The Children’s Crusade, which in A.D. 1212 snatched from their parents in France and Germany 30,000 boys and girls, had a most tragic end. Many died before passing from Europe of famine and fatigue; the rest fell into the hands of unprincipled men, who sold them as slaves in Egypt.—King Andrew II. of Hungary, urged by Honorius III., led a new crusading army to the Holy Land in A.D. 1217, and won some successes; but finding himself betrayed and deserted by the Palestinian barons, he returned home in the following year. But the Germans under Leopold VII. of Austria, who had accompanied him remained, and, supported by a Cologne and Dutch fleet, undertook in A.D. 1218, along with the titular king John of Jerusalem, a crusade against Egypt. Damietta was taken, but the overflow of the Nile reservoirs placed them in such peril that they owed their escape in A.D. 1221 only to the generosity of the Sultan Camel.

§ 94.5. The Fifth Crusade, A.D. 1228.—The Emperor Frederick II. had promised to undertake a crusade, but continued to make so many excuses for delay that Gregory IX. (§ 96, 19) at last thundered against him the long threatened excommunication. Frederick now brought out a comparatively small crusading force. The Sultan Camel of Egypt, engaged in war with his nephew, and fearing that Frederick might attach himself to the enemy, freely granted him a large tract of the Holy Land. At the Holy Sepulchre Frederick placed the crown of Jerusalem, the inheritance of his new wife Iolanthe, with his own hands on his head, since no bishop would perform the coronation nor even a priest read the mass service for the excommunicated king. He then returned home in A.D. 1229 to arrange his differences with the pope. The crusading armies which Theobald, king of Navarre, in A.D. 1239, and Richard Earl of Cornwall, in A.D. 1240, led against Palestine, owing to disunion among themselves and quarrels among the Syrian Christians, could accomplish nothing.

§ 94.6. The Sixth, A.D. 1248, and Seventh, A.D. 1270, Crusades.—The zeal for crusading had by this time considerably cooled. St. Louis of France, however, the ninth of that name, had during a serious illness in A.D. 1244, taken the cross. At this time Jerusalem had been conquered and subjected to the most dreadful horrors at the hands of the Chowaresmians, driven from their home by the Mongols, and now in the pay of Egyptian sultan Ayoub. Down to A.D. 1247 the rule of the Christians in the Holy Land was again restricted to Acre and some coast towns. Louis could no longer think of delay. He started in A.D. 1248 with a considerable force, wintered in Cyprus, and landed in Egypt in A.D. 1249. He soon conquered Damietta, but, after his army had been in great part destroyed by famine, disease and slaughter, was taken prisoner at Cairo by the sultan. After the murder of the sultan by the Mamelukes, who overthrew Saladin’s dynasty, he fell into their hands. The king was obliged to deliver over Damietta and to purchase his own release by payment of 800,000 byzantines. He sailed with the remnant of his army to Acre in A.D. 1250, whence his mother’s death called him home in A.D. 1254. But as his vow had not yet been fully paid, he sailed in A.D. 1270 with a new crusading force to Tunis in order to carry on operations from that centre. But the half of his army was cut off by a pestilence, and he himself was carried away in that same year. All subsequent endeavours of the popes to reawaken an interest in the crusades were unavailing. Acre or Ptolemais, the last stronghold of the Christians in the Holy Land, fell in A.D. 1291.

§ 94.1. The First Crusade, A.D. 1096.—In the spring of A.D. 1096 vast crowds of people gathered together, impatient of the delays of the princes, and put themselves under the leadership of Walter the Penniless. They were soon followed by Peter of Amiens with 40,000 men. A legend, unworthy of belief, credits him with the origin of the whole movement. According to this story, the hermit returning from a pilgrimage described to the holy father in vivid colours the sufferings of their Christian brethren, and related how that Christ Himself had appeared to him in a dream, giving him the command for the pope to summon all Christendom to rescue the Holy Sepulchre. The legend proceeds to say that, by order of the pope, Peter the Hermit then went through all Italy and France, arousing the enthusiasm of the people. The hordes led by him, however, after committing deeds of horrid violence on every side, while no farther than Bulgaria, were reduced to about one half, and the remnant, after Peter had already left them because of their insubordination, was annihilated by the Turks at Nicæa. Successive new crusades, the last of them an undisciplined mob of 200,000 men, were cut down in Hungary or on the Hungarian frontier. In August a regular crusading army, 80,000 strong, under the leadership of Godfrey of Bouillon, Duke of Lorraine, passing through Germany and Hungary, reached Constantinople. There several French and Norman princes joined the army, till its strength was increased to 600,000. After considerable squabbling with the Byzantine government, they passed over into Asia. With great labour and heavy loss Nicæa, Edessa, and Antioch were taken. At last, on 15th July, 1099, amid shouts of, It is God’s will, they stormed the walls of Jerusalem; lighted by torches and wading in blood, they entered with singing of psalms into the Church of the Resurrection. Godfrey was elected king. With pious humility he declined to wear a king’s crown where Christ had worn a crown of thorns. He died a year after, and his brother Baldwin was crowned at Bethlehem. By numerous impropriations crowds of greater and lesser vassals were gathered about the throne. In Jerusalem itself a Latin patriarchate was erected, and under it were placed four archbishoprics, with a corresponding number of bishoprics. The story of these proceedings enkindled new enthusiasm in the West. In A.D. 1101 three new crusades of 260,000 men were fitted out in Germany, under Welf, duke of Bavaria, and in Italy and in France. They marched against Bagdad, in order to strike terror into the hearts of Moslems by the terrible onslaught; the undisciplined horde, however, did not reach its destination, but found a grave in Asia Minor.

§ 94.2. The Second Crusade, A.D. 1147.—The fall of Edessa in A.D. 1146, as the frontier fortress of the kingdom, summoned the West to a new effort. Pope Eugenius III. called the nations to arms. Bernard of Clairvaux, the prophet of the age, preached the crusade, and prophesied victory. Louis VII. of France took the sign of the cross, in order to atone for the crime of having burnt a church filled with men; and Conrad III. of Germany, moved by the preaching of Bernard, with some hesitation followed his example. But their stately army fell before the sword of the Saracens, the malice of the Greeks, and internal disorders caused by famine, disease, and hardships. Damascus remained unconquered, and the princes returned humbled with the miserable remnant of their army.

§ 94.3. The Third Crusade, A.D. 1189.—The kingdom of Jerusalem before a century had past was in utter decay. Greeks or Syrians and Latins had a deadly hatred for one another: the vassals intrigued against each other and against the crown. Licentiousness, luxury, and recklessness prevailed among the people; the clergy and the nobles of the kingdom, but especially the so called Pulleni,268 descendants of the crusaders born in the Holy Land itself, were a miserable, cowardly and treacherous race. The pretenders to the crown also continued their intrigues and cabals. Such being the corrupt condition of affairs, it was an easy thing for the Sultan Saladin, the Moslem knight “without fear and without reproach,” who had overthrown the Fatimide dynasty in Egypt, to bring down upon the Christian rule in Syria, after the bloody battle of Tiberias, the same fate. Jerusalem fell into his hands in October, A.D. 1187. When this terrible piece of news reached the West, the Christian powers were summoned by Gregory VIII. to combine their forces in order to make one more vigorous effort, Philip Augustus of France and Henry II. of England forgot for a moment their mutual jealousies, and took the cross from the hands of Archbishop William of Tyre, the historian of the crusade. Next the Emperor Frederick I. joined them, with all the heroic valour of youth, though in years and experience an old man. He entered on the undertaking with an energy, considerateness, and circumspection which seemed to deserve glorious success. After piloting his way through Byzantine intrigues and the indescribable fatigues of a waterless desert, he led his soldiers against the well-equipped army of the sultan at Iconium, which he utterly routed, and took the city. But in A.D. 1190 the heroic warrior was drowned in an attempt to ford the river Calycadnus. A great part of his army was now scattered, and the remnant was led by his son Frederick of Swabia against Ptolemais. At that point soon after landed Philip Augustus and Richard Cœur de Lion of England, who after his father’s death put himself at the head of an English crusading army and had conquered Cyprus on the way. Ptolemais (Acre) was taken in A.D. 1191. But the jealousies of the princes interfered with their success. Frederick had already fallen, and Philip Augustus under pretence of sickness returned to France; Richard gained a brilliant victory over Saladin, took Joppa and Ascalon, and was on the eve of marching against Jerusalem when news reached him that his brother John had assumed the throne of England, and that Philip Augustus also was entertaining schemes of conquest. Once again Richard won a great victory before Joppa, and Saladin, admiring his unexampled bravery, concluded with him now, in A.D. 1192, a three years’ truce, giving most favourable terms to the pilgrims. The strip along the coast from Joppa to Acre continued under the rule of Richard’s nephew, Henry of Champagne. But Richard was seized on his return journey and cast into prison by Leopold of Austria, whose standard he had grossly insulted before Ptolemais, and for two years he remained a prisoner. After his release he was prevented from thinking of a renewal of the crusade by a war with France, in which he met his death in A.D. 1199.269

§ 94.4. The Fourth Crusade, A.D. 1217.—Innocent III. summoned Christendom anew to a holy war. The kings, engaged in their own affairs, gave no heed to the call. But the violent penitential preacher, Fulco of Neuilly, prevailed upon the French nobles to collect a considerable crusading army, which, however, instead of proceeding against the Saracens, was used by the Venetian Doge, Dandolo, in payment of transport, for conquering Zaras in Dalmatia, and then by a Byzantine prince for a campaign against Constantinople, where Baldwin of Flanders founded a Latin Empire, A.D. 1204-1261. The pope put the doge and the crusaders under excommunication on account of the taking of Zaras, and the campaign against Constantinople was most decidedly disapproved. Their unexpected success, however, turned away his anger. He boasted that at last Israel, after destroying the golden calves at Dan and Bethel, was again united to Judah, and in Rome bestowed the pallium upon the first Latin patriarch of Constantinople.—The Children’s Crusade, which in A.D. 1212 snatched from their parents in France and Germany 30,000 boys and girls, had a most tragic end. Many died before passing from Europe of famine and fatigue; the rest fell into the hands of unprincipled men, who sold them as slaves in Egypt.—King Andrew II. of Hungary, urged by Honorius III., led a new crusading army to the Holy Land in A.D. 1217, and won some successes; but finding himself betrayed and deserted by the Palestinian barons, he returned home in the following year. But the Germans under Leopold VII. of Austria, who had accompanied him remained, and, supported by a Cologne and Dutch fleet, undertook in A.D. 1218, along with the titular king John of Jerusalem, a crusade against Egypt. Damietta was taken, but the overflow of the Nile reservoirs placed them in such peril that they owed their escape in A.D. 1221 only to the generosity of the Sultan Camel.

§ 94.5. The Fifth Crusade, A.D. 1228.—The Emperor Frederick II. had promised to undertake a crusade, but continued to make so many excuses for delay that Gregory IX. (§ 96, 19) at last thundered against him the long threatened excommunication. Frederick now brought out a comparatively small crusading force. The Sultan Camel of Egypt, engaged in war with his nephew, and fearing that Frederick might attach himself to the enemy, freely granted him a large tract of the Holy Land. At the Holy Sepulchre Frederick placed the crown of Jerusalem, the inheritance of his new wife Iolanthe, with his own hands on his head, since no bishop would perform the coronation nor even a priest read the mass service for the excommunicated king. He then returned home in A.D. 1229 to arrange his differences with the pope. The crusading armies which Theobald, king of Navarre, in A.D. 1239, and Richard Earl of Cornwall, in A.D. 1240, led against Palestine, owing to disunion among themselves and quarrels among the Syrian Christians, could accomplish nothing.

§ 94.6. The Sixth, A.D. 1248, and Seventh, A.D. 1270, Crusades.—The zeal for crusading had by this time considerably cooled. St. Louis of France, however, the ninth of that name, had during a serious illness in A.D. 1244, taken the cross. At this time Jerusalem had been conquered and subjected to the most dreadful horrors at the hands of the Chowaresmians, driven from their home by the Mongols, and now in the pay of Egyptian sultan Ayoub. Down to A.D. 1247 the rule of the Christians in the Holy Land was again restricted to Acre and some coast towns. Louis could no longer think of delay. He started in A.D. 1248 with a considerable force, wintered in Cyprus, and landed in Egypt in A.D. 1249. He soon conquered Damietta, but, after his army had been in great part destroyed by famine, disease and slaughter, was taken prisoner at Cairo by the sultan. After the murder of the sultan by the Mamelukes, who overthrew Saladin’s dynasty, he fell into their hands. The king was obliged to deliver over Damietta and to purchase his own release by payment of 800,000 byzantines. He sailed with the remnant of his army to Acre in A.D. 1250, whence his mother’s death called him home in A.D. 1254. But as his vow had not yet been fully paid, he sailed in A.D. 1270 with a new crusading force to Tunis in order to carry on operations from that centre. But the half of his army was cut off by a pestilence, and he himself was carried away in that same year. All subsequent endeavours of the popes to reawaken an interest in the crusades were unavailing. Acre or Ptolemais, the last stronghold of the Christians in the Holy Land, fell in A.D. 1291.

§ 94.1. The First Crusade, A.D. 1096.—In the spring of A.D. 1096 vast crowds of people gathered together, impatient of the delays of the princes, and put themselves under the leadership of Walter the Penniless. They were soon followed by Peter of Amiens with 40,000 men. A legend, unworthy of belief, credits him with the origin of the whole movement. According to this story, the hermit returning from a pilgrimage described to the holy father in vivid colours the sufferings of their Christian brethren, and related how that Christ Himself had appeared to him in a dream, giving him the command for the pope to summon all Christendom to rescue the Holy Sepulchre. The legend proceeds to say that, by order of the pope, Peter the Hermit then went through all Italy and France, arousing the enthusiasm of the people. The hordes led by him, however, after committing deeds of horrid violence on every side, while no farther than Bulgaria, were reduced to about one half, and the remnant, after Peter had already left them because of their insubordination, was annihilated by the Turks at Nicæa. Successive new crusades, the last of them an undisciplined mob of 200,000 men, were cut down in Hungary or on the Hungarian frontier. In August a regular crusading army, 80,000 strong, under the leadership of Godfrey of Bouillon, Duke of Lorraine, passing through Germany and Hungary, reached Constantinople. There several French and Norman princes joined the army, till its strength was increased to 600,000. After considerable squabbling with the Byzantine government, they passed over into Asia. With great labour and heavy loss Nicæa, Edessa, and Antioch were taken. At last, on 15th July, 1099, amid shouts of, It is God’s will, they stormed the walls of Jerusalem; lighted by torches and wading in blood, they entered with singing of psalms into the Church of the Resurrection. Godfrey was elected king. With pious humility he declined to wear a king’s crown where Christ had worn a crown of thorns. He died a year after, and his brother Baldwin was crowned at Bethlehem. By numerous impropriations crowds of greater and lesser vassals were gathered about the throne. In Jerusalem itself a Latin patriarchate was erected, and under it were placed four archbishoprics, with a corresponding number of bishoprics. The story of these proceedings enkindled new enthusiasm in the West. In A.D. 1101 three new crusades of 260,000 men were fitted out in Germany, under Welf, duke of Bavaria, and in Italy and in France. They marched against Bagdad, in order to strike terror into the hearts of Moslems by the terrible onslaught; the undisciplined horde, however, did not reach its destination, but found a grave in Asia Minor.

§ 94.2. The Second Crusade, A.D. 1147.—The fall of Edessa in A.D. 1146, as the frontier fortress of the kingdom, summoned the West to a new effort. Pope Eugenius III. called the nations to arms. Bernard of Clairvaux, the prophet of the age, preached the crusade, and prophesied victory. Louis VII. of France took the sign of the cross, in order to atone for the crime of having burnt a church filled with men; and Conrad III. of Germany, moved by the preaching of Bernard, with some hesitation followed his example. But their stately army fell before the sword of the Saracens, the malice of the Greeks, and internal disorders caused by famine, disease, and hardships. Damascus remained unconquered, and the princes returned humbled with the miserable remnant of their army.

§ 94.3. The Third Crusade, A.D. 1189.—The kingdom of Jerusalem before a century had past was in utter decay. Greeks or Syrians and Latins had a deadly hatred for one another: the vassals intrigued against each other and against the crown. Licentiousness, luxury, and recklessness prevailed among the people; the clergy and the nobles of the kingdom, but especially the so called Pulleni,268 descendants of the crusaders born in the Holy Land itself, were a miserable, cowardly and treacherous race. The pretenders to the crown also continued their intrigues and cabals. Such being the corrupt condition of affairs, it was an easy thing for the Sultan Saladin, the Moslem knight “without fear and without reproach,” who had overthrown the Fatimide dynasty in Egypt, to bring down upon the Christian rule in Syria, after the bloody battle of Tiberias, the same fate. Jerusalem fell into his hands in October, A.D. 1187. When this terrible piece of news reached the West, the Christian powers were summoned by Gregory VIII. to combine their forces in order to make one more vigorous effort, Philip Augustus of France and Henry II. of England forgot for a moment their mutual jealousies, and took the cross from the hands of Archbishop William of Tyre, the historian of the crusade. Next the Emperor Frederick I. joined them, with all the heroic valour of youth, though in years and experience an old man. He entered on the undertaking with an energy, considerateness, and circumspection which seemed to deserve glorious success. After piloting his way through Byzantine intrigues and the indescribable fatigues of a waterless desert, he led his soldiers against the well-equipped army of the sultan at Iconium, which he utterly routed, and took the city. But in A.D. 1190 the heroic warrior was drowned in an attempt to ford the river Calycadnus. A great part of his army was now scattered, and the remnant was led by his son Frederick of Swabia against Ptolemais. At that point soon after landed Philip Augustus and Richard Cœur de Lion of England, who after his father’s death put himself at the head of an English crusading army and had conquered Cyprus on the way. Ptolemais (Acre) was taken in A.D. 1191. But the jealousies of the princes interfered with their success. Frederick had already fallen, and Philip Augustus under pretence of sickness returned to France; Richard gained a brilliant victory over Saladin, took Joppa and Ascalon, and was on the eve of marching against Jerusalem when news reached him that his brother John had assumed the throne of England, and that Philip Augustus also was entertaining schemes of conquest. Once again Richard won a great victory before Joppa, and Saladin, admiring his unexampled bravery, concluded with him now, in A.D. 1192, a three years’ truce, giving most favourable terms to the pilgrims. The strip along the coast from Joppa to Acre continued under the rule of Richard’s nephew, Henry of Champagne. But Richard was seized on his return journey and cast into prison by Leopold of Austria, whose standard he had grossly insulted before Ptolemais, and for two years he remained a prisoner. After his release he was prevented from thinking of a renewal of the crusade by a war with France, in which he met his death in A.D. 1199.269

§ 94.4. The Fourth Crusade, A.D. 1217.—Innocent III. summoned Christendom anew to a holy war. The kings, engaged in their own affairs, gave no heed to the call. But the violent penitential preacher, Fulco of Neuilly, prevailed upon the French nobles to collect a considerable crusading army, which, however, instead of proceeding against the Saracens, was used by the Venetian Doge, Dandolo, in payment of transport, for conquering Zaras in Dalmatia, and then by a Byzantine prince for a campaign against Constantinople, where Baldwin of Flanders founded a Latin Empire, A.D. 1204-1261. The pope put the doge and the crusaders under excommunication on account of the taking of Zaras, and the campaign against Constantinople was most decidedly disapproved. Their unexpected success, however, turned away his anger. He boasted that at last Israel, after destroying the golden calves at Dan and Bethel, was again united to Judah, and in Rome bestowed the pallium upon the first Latin patriarch of Constantinople.—The Children’s Crusade, which in A.D. 1212 snatched from their parents in France and Germany 30,000 boys and girls, had a most tragic end. Many died before passing from Europe of famine and fatigue; the rest fell into the hands of unprincipled men, who sold them as slaves in Egypt.—King Andrew II. of Hungary, urged by Honorius III., led a new crusading army to the Holy Land in A.D. 1217, and won some successes; but finding himself betrayed and deserted by the Palestinian barons, he returned home in the following year. But the Germans under Leopold VII. of Austria, who had accompanied him remained, and, supported by a Cologne and Dutch fleet, undertook in A.D. 1218, along with the titular king John of Jerusalem, a crusade against Egypt. Damietta was taken, but the overflow of the Nile reservoirs placed them in such peril that they owed their escape in A.D. 1221 only to the generosity of the Sultan Camel.

§ 94.5. The Fifth Crusade, A.D. 1228.—The Emperor Frederick II. had promised to undertake a crusade, but continued to make so many excuses for delay that Gregory IX. (§ 96, 19) at last thundered against him the long threatened excommunication. Frederick now brought out a comparatively small crusading force. The Sultan Camel of Egypt, engaged in war with his nephew, and fearing that Frederick might attach himself to the enemy, freely granted him a large tract of the Holy Land. At the Holy Sepulchre Frederick placed the crown of Jerusalem, the inheritance of his new wife Iolanthe, with his own hands on his head, since no bishop would perform the coronation nor even a priest read the mass service for the excommunicated king. He then returned home in A.D. 1229 to arrange his differences with the pope. The crusading armies which Theobald, king of Navarre, in A.D. 1239, and Richard Earl of Cornwall, in A.D. 1240, led against Palestine, owing to disunion among themselves and quarrels among the Syrian Christians, could accomplish nothing.

§ 94.6. The Sixth, A.D. 1248, and Seventh, A.D. 1270, Crusades.—The zeal for crusading had by this time considerably cooled. St. Louis of France, however, the ninth of that name, had during a serious illness in A.D. 1244, taken the cross. At this time Jerusalem had been conquered and subjected to the most dreadful horrors at the hands of the Chowaresmians, driven from their home by the Mongols, and now in the pay of Egyptian sultan Ayoub. Down to A.D. 1247 the rule of the Christians in the Holy Land was again restricted to Acre and some coast towns. Louis could no longer think of delay. He started in A.D. 1248 with a considerable force, wintered in Cyprus, and landed in Egypt in A.D. 1249. He soon conquered Damietta, but, after his army had been in great part destroyed by famine, disease and slaughter, was taken prisoner at Cairo by the sultan. After the murder of the sultan by the Mamelukes, who overthrew Saladin’s dynasty, he fell into their hands. The king was obliged to deliver over Damietta and to purchase his own release by payment of 800,000 byzantines. He sailed with the remnant of his army to Acre in A.D. 1250, whence his mother’s death called him home in A.D. 1254. But as his vow had not yet been fully paid, he sailed in A.D. 1270 with a new crusading force to Tunis in order to carry on operations from that centre. But the half of his army was cut off by a pestilence, and he himself was carried away in that same year. All subsequent endeavours of the popes to reawaken an interest in the crusades were unavailing. Acre or Ptolemais, the last stronghold of the Christians in the Holy Land, fell in A.D. 1291.

§ 94.1. The First Crusade, A.D. 1096.—In the spring of A.D. 1096 vast crowds of people gathered together, impatient of the delays of the princes, and put themselves under the leadership of Walter the Penniless. They were soon followed by Peter of Amiens with 40,000 men. A legend, unworthy of belief, credits him with the origin of the whole movement. According to this story, the hermit returning from a pilgrimage described to the holy father in vivid colours the sufferings of their Christian brethren, and related how that Christ Himself had appeared to him in a dream, giving him the command for the pope to summon all Christendom to rescue the Holy Sepulchre. The legend proceeds to say that, by order of the pope, Peter the Hermit then went through all Italy and France, arousing the enthusiasm of the people. The hordes led by him, however, after committing deeds of horrid violence on every side, while no farther than Bulgaria, were reduced to about one half, and the remnant, after Peter had already left them because of their insubordination, was annihilated by the Turks at Nicæa. Successive new crusades, the last of them an undisciplined mob of 200,000 men, were cut down in Hungary or on the Hungarian frontier. In August a regular crusading army, 80,000 strong, under the leadership of Godfrey of Bouillon, Duke of Lorraine, passing through Germany and Hungary, reached Constantinople. There several French and Norman princes joined the army, till its strength was increased to 600,000. After considerable squabbling with the Byzantine government, they passed over into Asia. With great labour and heavy loss Nicæa, Edessa, and Antioch were taken. At last, on 15th July, 1099, amid shouts of, It is God’s will, they stormed the walls of Jerusalem; lighted by torches and wading in blood, they entered with singing of psalms into the Church of the Resurrection. Godfrey was elected king. With pious humility he declined to wear a king’s crown where Christ had worn a crown of thorns. He died a year after, and his brother Baldwin was crowned at Bethlehem. By numerous impropriations crowds of greater and lesser vassals were gathered about the throne. In Jerusalem itself a Latin patriarchate was erected, and under it were placed four archbishoprics, with a corresponding number of bishoprics. The story of these proceedings enkindled new enthusiasm in the West. In A.D. 1101 three new crusades of 260,000 men were fitted out in Germany, under Welf, duke of Bavaria, and in Italy and in France. They marched against Bagdad, in order to strike terror into the hearts of Moslems by the terrible onslaught; the undisciplined horde, however, did not reach its destination, but found a grave in Asia Minor.

§ 94.2. The Second Crusade, A.D. 1147.—The fall of Edessa in A.D. 1146, as the frontier fortress of the kingdom, summoned the West to a new effort. Pope Eugenius III. called the nations to arms. Bernard of Clairvaux, the prophet of the age, preached the crusade, and prophesied victory. Louis VII. of France took the sign of the cross, in order to atone for the crime of having burnt a church filled with men; and Conrad III. of Germany, moved by the preaching of Bernard, with some hesitation followed his example. But their stately army fell before the sword of the Saracens, the malice of the Greeks, and internal disorders caused by famine, disease, and hardships. Damascus remained unconquered, and the princes returned humbled with the miserable remnant of their army.

§ 94.3. The Third Crusade, A.D. 1189.—The kingdom of Jerusalem before a century had past was in utter decay. Greeks or Syrians and Latins had a deadly hatred for one another: the vassals intrigued against each other and against the crown. Licentiousness, luxury, and recklessness prevailed among the people; the clergy and the nobles of the kingdom, but especially the so called Pulleni,268 descendants of the crusaders born in the Holy Land itself, were a miserable, cowardly and treacherous race. The pretenders to the crown also continued their intrigues and cabals. Such being the corrupt condition of affairs, it was an easy thing for the Sultan Saladin, the Moslem knight “without fear and without reproach,” who had overthrown the Fatimide dynasty in Egypt, to bring down upon the Christian rule in Syria, after the bloody battle of Tiberias, the same fate. Jerusalem fell into his hands in October, A.D. 1187. When this terrible piece of news reached the West, the Christian powers were summoned by Gregory VIII. to combine their forces in order to make one more vigorous effort, Philip Augustus of France and Henry II. of England forgot for a moment their mutual jealousies, and took the cross from the hands of Archbishop William of Tyre, the historian of the crusade. Next the Emperor Frederick I. joined them, with all the heroic valour of youth, though in years and experience an old man. He entered on the undertaking with an energy, considerateness, and circumspection which seemed to deserve glorious success. After piloting his way through Byzantine intrigues and the indescribable fatigues of a waterless desert, he led his soldiers against the well-equipped army of the sultan at Iconium, which he utterly routed, and took the city. But in A.D. 1190 the heroic warrior was drowned in an attempt to ford the river Calycadnus. A great part of his army was now scattered, and the remnant was led by his son Frederick of Swabia against Ptolemais. At that point soon after landed Philip Augustus and Richard Cœur de Lion of England, who after his father’s death put himself at the head of an English crusading army and had conquered Cyprus on the way. Ptolemais (Acre) was taken in A.D. 1191. But the jealousies of the princes interfered with their success. Frederick had already fallen, and Philip Augustus under pretence of sickness returned to France; Richard gained a brilliant victory over Saladin, took Joppa and Ascalon, and was on the eve of marching against Jerusalem when news reached him that his brother John had assumed the throne of England, and that Philip Augustus also was entertaining schemes of conquest. Once again Richard won a great victory before Joppa, and Saladin, admiring his unexampled bravery, concluded with him now, in A.D. 1192, a three years’ truce, giving most favourable terms to the pilgrims. The strip along the coast from Joppa to Acre continued under the rule of Richard’s nephew, Henry of Champagne. But Richard was seized on his return journey and cast into prison by Leopold of Austria, whose standard he had grossly insulted before Ptolemais, and for two years he remained a prisoner. After his release he was prevented from thinking of a renewal of the crusade by a war with France, in which he met his death in A.D. 1199.269

§ 94.4. The Fourth Crusade, A.D. 1217.—Innocent III. summoned Christendom anew to a holy war. The kings, engaged in their own affairs, gave no heed to the call. But the violent penitential preacher, Fulco of Neuilly, prevailed upon the French nobles to collect a considerable crusading army, which, however, instead of proceeding against the Saracens, was used by the Venetian Doge, Dandolo, in payment of transport, for conquering Zaras in Dalmatia, and then by a Byzantine prince for a campaign against Constantinople, where Baldwin of Flanders founded a Latin Empire, A.D. 1204-1261. The pope put the doge and the crusaders under excommunication on account of the taking of Zaras, and the campaign against Constantinople was most decidedly disapproved. Their unexpected success, however, turned away his anger. He boasted that at last Israel, after destroying the golden calves at Dan and Bethel, was again united to Judah, and in Rome bestowed the pallium upon the first Latin patriarch of Constantinople.—The Children’s Crusade, which in A.D. 1212 snatched from their parents in France and Germany 30,000 boys and girls, had a most tragic end. Many died before passing from Europe of famine and fatigue; the rest fell into the hands of unprincipled men, who sold them as slaves in Egypt.—King Andrew II. of Hungary, urged by Honorius III., led a new crusading army to the Holy Land in A.D. 1217, and won some successes; but finding himself betrayed and deserted by the Palestinian barons, he returned home in the following year. But the Germans under Leopold VII. of Austria, who had accompanied him remained, and, supported by a Cologne and Dutch fleet, undertook in A.D. 1218, along with the titular king John of Jerusalem, a crusade against Egypt. Damietta was taken, but the overflow of the Nile reservoirs placed them in such peril that they owed their escape in A.D. 1221 only to the generosity of the Sultan Camel.

§ 94.5. The Fifth Crusade, A.D. 1228.—The Emperor Frederick II. had promised to undertake a crusade, but continued to make so many excuses for delay that Gregory IX. (§ 96, 19) at last thundered against him the long threatened excommunication. Frederick now brought out a comparatively small crusading force. The Sultan Camel of Egypt, engaged in war with his nephew, and fearing that Frederick might attach himself to the enemy, freely granted him a large tract of the Holy Land. At the Holy Sepulchre Frederick placed the crown of Jerusalem, the inheritance of his new wife Iolanthe, with his own hands on his head, since no bishop would perform the coronation nor even a priest read the mass service for the excommunicated king. He then returned home in A.D. 1229 to arrange his differences with the pope. The crusading armies which Theobald, king of Navarre, in A.D. 1239, and Richard Earl of Cornwall, in A.D. 1240, led against Palestine, owing to disunion among themselves and quarrels among the Syrian Christians, could accomplish nothing.

§ 94.6. The Sixth, A.D. 1248, and Seventh, A.D. 1270, Crusades.—The zeal for crusading had by this time considerably cooled. St. Louis of France, however, the ninth of that name, had during a serious illness in A.D. 1244, taken the cross. At this time Jerusalem had been conquered and subjected to the most dreadful horrors at the hands of the Chowaresmians, driven from their home by the Mongols, and now in the pay of Egyptian sultan Ayoub. Down to A.D. 1247 the rule of the Christians in the Holy Land was again restricted to Acre and some coast towns. Louis could no longer think of delay. He started in A.D. 1248 with a considerable force, wintered in Cyprus, and landed in Egypt in A.D. 1249. He soon conquered Damietta, but, after his army had been in great part destroyed by famine, disease and slaughter, was taken prisoner at Cairo by the sultan. After the murder of the sultan by the Mamelukes, who overthrew Saladin’s dynasty, he fell into their hands. The king was obliged to deliver over Damietta and to purchase his own release by payment of 800,000 byzantines. He sailed with the remnant of his army to Acre in A.D. 1250, whence his mother’s death called him home in A.D. 1254. But as his vow had not yet been fully paid, he sailed in A.D. 1270 with a new crusading force to Tunis in order to carry on operations from that centre. But the half of his army was cut off by a pestilence, and he himself was carried away in that same year. All subsequent endeavours of the popes to reawaken an interest in the crusades were unavailing. Acre or Ptolemais, the last stronghold of the Christians in the Holy Land, fell in A.D. 1291.

§ 100.1. The degree to which Classical Studies were pursued in Germany during the period of the Saxon imperial house is shown by the works of the learned nun Roswitha of Gandersheim, north of Göttingen, who died about A.D. 984. The first edition of her works, which comprise six dramas on biblical and ecclesiastical themes in the style of Terence, in prose interspersed with rhymes, also eight legends, a history of Otto I., and a history of the founding of her cloister in leonine hexameters, was issued by the humanist Conrad Celtes, with woodcuts by Dürer in A.D. 1501.—Notker Labeo, president of the cloister school of St. Gall, who died in A.D. 1022, enriched the old German literature by translations of the Psalms, of Aristotle’s Organon, the Moralia of Gregory the Great, and various writings of Boethius [Boëthius].—In England the educational efforts of St. Dunstan (§ 97, 4) were powerfully supported by Bishop Ethelwold of Winchester, who quite in the spirit of Alfred the Great (§ 90, 10) wrought incessantly with his pupils for the extension and enrichment of the Anglo-Saxon literature. Of his scholars by far the most famous was Aelfric, surnamed Grammaticus, who flourished about A.D. 990. He wrote an Anglo-Saxon Grammar, prepared a collection of homilies for all the Sundays and festivals and a free translation from sermons of the Latin Fathers, translated also the Old Testament heptateuch, and wrote treatises on other portions of Scripture and on biblical questions.295

§ 100.2. Italy produced during the second half of the century many theologians eminent and important in their day. Atto, bishop of Vercelli, who died about A.D. 960, distinguished himself by his exegetical compilations on Paul’s epistles, and as a homilist and a vigorous opponent of the oppressors of the church during these rough times. Still more important was his younger contemporary Ratherius, bishop of Verona, afterwards of Liège, but repeatedly driven away from both, who died A.D. 974. A strict and zealous reformer of clerical morals, he insisted upon careful study of the Bible, and wrought earnestly against the unblushing paganism of the Italian scholars of his age as well as against all kinds of hypocrisy, superstition, and ecclesiastical corruptions. This, and also his attachment to the political interests of the German court, exposed him to much persecution. Among his writings may be named De contemptu canonum, Meditationes cordis, Apologia sui ipsius, De discordia inter ipsum et clericos.—In France we meet with Odo of Clugny, who died in A.D. 942, famed as a hymn writer and homilist, and, in his Collationum Ll. iii., as a zealous reprover of the corrupt morals of his age. In England and France, Abbo of Fleury taught toward the end of the century. From England, where he had been induced to go by St. Dunstan, he returned after some years to his own cloister of Fleury, and by his academic gifts raised its school to great renown. He wrote on astronomy, mathematics, philosophy, and history. He also composed a treatise on dialectics, in which he makes his appearance as the first and most eminent precursor of the Schoolmen. Chosen abbot of his monastery and exercising strict discipline over his monks, he suffered a martyr’s death by the hand of a murderer in A.D. 1004.—Gerbert of Rheims, afterwards Pope Sylvester II. (§ 96, 3, 4), during his active career lived partly in France, partly in Italy. Distinguished both for classical and Arabic scholarship, he shone in the firmament of this dark century as it was passing away († A.D. 1003) like a star of the first magnitude in theology, mathematics, astronomy, and natural science, while by the common people he was regarded as a magician. Under him the school of Rheims reached the summit of its fame.

§ 100.1. The degree to which Classical Studies were pursued in Germany during the period of the Saxon imperial house is shown by the works of the learned nun Roswitha of Gandersheim, north of Göttingen, who died about A.D. 984. The first edition of her works, which comprise six dramas on biblical and ecclesiastical themes in the style of Terence, in prose interspersed with rhymes, also eight legends, a history of Otto I., and a history of the founding of her cloister in leonine hexameters, was issued by the humanist Conrad Celtes, with woodcuts by Dürer in A.D. 1501.—Notker Labeo, president of the cloister school of St. Gall, who died in A.D. 1022, enriched the old German literature by translations of the Psalms, of Aristotle’s Organon, the Moralia of Gregory the Great, and various writings of Boethius [Boëthius].—In England the educational efforts of St. Dunstan (§ 97, 4) were powerfully supported by Bishop Ethelwold of Winchester, who quite in the spirit of Alfred the Great (§ 90, 10) wrought incessantly with his pupils for the extension and enrichment of the Anglo-Saxon literature. Of his scholars by far the most famous was Aelfric, surnamed Grammaticus, who flourished about A.D. 990. He wrote an Anglo-Saxon Grammar, prepared a collection of homilies for all the Sundays and festivals and a free translation from sermons of the Latin Fathers, translated also the Old Testament heptateuch, and wrote treatises on other portions of Scripture and on biblical questions.295

§ 100.2. Italy produced during the second half of the century many theologians eminent and important in their day. Atto, bishop of Vercelli, who died about A.D. 960, distinguished himself by his exegetical compilations on Paul’s epistles, and as a homilist and a vigorous opponent of the oppressors of the church during these rough times. Still more important was his younger contemporary Ratherius, bishop of Verona, afterwards of Liège, but repeatedly driven away from both, who died A.D. 974. A strict and zealous reformer of clerical morals, he insisted upon careful study of the Bible, and wrought earnestly against the unblushing paganism of the Italian scholars of his age as well as against all kinds of hypocrisy, superstition, and ecclesiastical corruptions. This, and also his attachment to the political interests of the German court, exposed him to much persecution. Among his writings may be named De contemptu canonum, Meditationes cordis, Apologia sui ipsius, De discordia inter ipsum et clericos.—In France we meet with Odo of Clugny, who died in A.D. 942, famed as a hymn writer and homilist, and, in his Collationum Ll. iii., as a zealous reprover of the corrupt morals of his age. In England and France, Abbo of Fleury taught toward the end of the century. From England, where he had been induced to go by St. Dunstan, he returned after some years to his own cloister of Fleury, and by his academic gifts raised its school to great renown. He wrote on astronomy, mathematics, philosophy, and history. He also composed a treatise on dialectics, in which he makes his appearance as the first and most eminent precursor of the Schoolmen. Chosen abbot of his monastery and exercising strict discipline over his monks, he suffered a martyr’s death by the hand of a murderer in A.D. 1004.—Gerbert of Rheims, afterwards Pope Sylvester II. (§ 96, 3, 4), during his active career lived partly in France, partly in Italy. Distinguished both for classical and Arabic scholarship, he shone in the firmament of this dark century as it was passing away († A.D. 1003) like a star of the first magnitude in theology, mathematics, astronomy, and natural science, while by the common people he was regarded as a magician. Under him the school of Rheims reached the summit of its fame.

John of Salisbury, Johannes Parvus Sarisberiensis, was a theologian of a thoroughly practical tendency, though a diligent student of Abælard and an able classical scholar, specially familiar with the writings of Cicero. As the trusted friend of Hadrian IV. he was often sent from England on embassies to the pope. In Becket’s struggle against the encroachments of the Crown upon the rights of the church (§ 96, 16) he stood by the primate’s side as his faithful counsellor and fellow soldier, wrote an account of his life and martyrdom, and laboured diligently to secure his canonization. He was made Bishop of Chartres in A.D. 1176, and died there in A.D. 1180. His works, distinguished by singularly wide reading and a pleasing style, are pre-eminently practical. In his Policraticus s. de nugis Curialium et vestigiis Philosophorum he combats the nugæ of the hangers on at court with theological and philosophical weapons in a well balanced system of ecclesiastico-political and philosophico-theological ethics. His Metalogicus in 4 bks. is a polemic against the prostitution of science by the empty formalism of the schoolmen. His 329 Epistles are of immense importance for the literary and scientific history of his times.

§ 106.1. Ban and Interdict.—From the 9th century a distinction was made between Excommunicatio major and minor. The latter, inflicted upon less serious offences against the canon law, merely excluded from participation in the sacrament. The former, called Anathema, directed against hardened sinners with solemn denunciation and the church’s curse, involved exclusion from all ecclesiastical communion and even refusal of Christian burial. Zealots who slew such excommunicated persons were declared by Urban II. not to be murderers. Innocent III., at the 4th Lateran Council A.D. 1215, had all civil rights withdrawn from excommunicates and their goods confiscated. Rulers under the ban were deposed and their subjects released from their oath of allegiance. Bishops exercised the right of putting under ban within their dioceses, and the popes over the whole church.—The Interdict was first recognised as a church institution at the Synod of Limoges in A.D. 1031. While it was in force against any country all bells were silenced, liturgical services were held only with closed doors, penance and the eucharist administered only to the dying, none but priests, mendicant friars, strangers, and children under two years of age received Christian burial, and no one could be married. Rarely could the people endure this long. It was therefore a terrible weapon in the hands of the popes, who not infrequently exercised it effectually in their struggles with the princes of the 12th and 13th centuries.

§ 106.2. Indulgences.—The old German principle of composition (§ 89, 5), and the Gregorian doctrine of purgatory (§ 61, 4), formed the bases on which was reared the ordinance of indulgences. The theory of the monks of St. Victor of the 12th century regarding penitential satisfaction (§ 104, 4), gave an impetus to the development of this institution of the church. It copestone was laid in the 13th century by the formulating of the doctrine of the superabundant merit of Christ and the saints (Thesaurus supererogationis Christi et perfectorum) by Alexander of Hales, Albert the Great, and Aquinas. The members of the body of Christ could suffer and serve one for another, and thus Aquinas thought the merits of one might lessen the purgatorial pains of another. Innocent III., in A.D. 1215, allowed to bishops the right of limiting the pains of purgatory to forty days, but claimed for the pope exclusively the right of giving full indulgence (Indulgentia plenaria). Clement VI. declared that the pope as entrusted with the keys was alone the dispenser of the Thesaurus supererogationis. Strictly indulgence was allowed only to the truly penitent, as an aid to imperfect not a substitute for non-existent satisfaction. This was generally ignored by preachers of indulgences. This was specially the case in the times of the crusaders. Popes also frequently gave indulgences to those who simply visited certain shrines.

§ 106.3. The Church Doctrine of the Hereafter.—All who had perfectly observed every requirement of the penances and sacraments of the church to the close of their lives had the gates of Heaven opened to them. All others passed into the Lower World to suffer either positively=sensus, inexpressible pains of fire, or negatively=damnum, loss of the vision of God. There are four degrees corresponding to four places of punishment. Hell, situated in the midst of the earth, abyssus (Rev. xx. 1), is place and state of eternal punishment for all infidels, apostates, excommunicates, and all who died in mortal sin. The next circle is the purifying fire of Purgatory, or a place of temporary punishment positive or negative for all believing Christians who did not in life fully satisfy the three requirements of the sacrament of penance (§ 104, 4). The Limbus infantum is a side chamber of purgatory, where all unbaptized infants are kept for ever, only deprived of blessedness in consequence of original sin. Then above this is the Limbus Patrum, “Abraham’s bosom,” where the saints of the Old Covenant await the second coming of Christ.

§ 106.4. Flagellation.—From the 8th century discipline was often exercised by means of scourging, administered by the confessor who prescribed it. In the 11th century voluntary Self-Flagellation was frequently practised not only as punishment for one’s own sin, but, after the pattern of Christ and the martyrs, as atonement for sins of others. It originated in Italy, had its great patron in Damiani (§ 97, 4), and was earnestly commended by Bernard, Norbert, Francis, Dominic, etc. It is reported of St. Dominic that he scourged himself thrice every night, first for himself, and then for his living companions, and then for the departed in purgatory. The zealous Franciscan preachers were mainly instrumental in exerting an enthusiasm for self-mortification among the people (§ 98, 4). About A.D. 1225, Anthony of Padua attracted crowds who went about publicly lashing themselves while singing psalms. Followers of Joachim of Floris (§ 108, 5) as Flagellants rushed through all Northern Italy in great numbers during A.D. 1260, preaching the immediate approach of the end of the world.319

§ 106.1. Ban and Interdict.—From the 9th century a distinction was made between Excommunicatio major and minor. The latter, inflicted upon less serious offences against the canon law, merely excluded from participation in the sacrament. The former, called Anathema, directed against hardened sinners with solemn denunciation and the church’s curse, involved exclusion from all ecclesiastical communion and even refusal of Christian burial. Zealots who slew such excommunicated persons were declared by Urban II. not to be murderers. Innocent III., at the 4th Lateran Council A.D. 1215, had all civil rights withdrawn from excommunicates and their goods confiscated. Rulers under the ban were deposed and their subjects released from their oath of allegiance. Bishops exercised the right of putting under ban within their dioceses, and the popes over the whole church.—The Interdict was first recognised as a church institution at the Synod of Limoges in A.D. 1031. While it was in force against any country all bells were silenced, liturgical services were held only with closed doors, penance and the eucharist administered only to the dying, none but priests, mendicant friars, strangers, and children under two years of age received Christian burial, and no one could be married. Rarely could the people endure this long. It was therefore a terrible weapon in the hands of the popes, who not infrequently exercised it effectually in their struggles with the princes of the 12th and 13th centuries.

§ 106.2. Indulgences.—The old German principle of composition (§ 89, 5), and the Gregorian doctrine of purgatory (§ 61, 4), formed the bases on which was reared the ordinance of indulgences. The theory of the monks of St. Victor of the 12th century regarding penitential satisfaction (§ 104, 4), gave an impetus to the development of this institution of the church. It copestone was laid in the 13th century by the formulating of the doctrine of the superabundant merit of Christ and the saints (Thesaurus supererogationis Christi et perfectorum) by Alexander of Hales, Albert the Great, and Aquinas. The members of the body of Christ could suffer and serve one for another, and thus Aquinas thought the merits of one might lessen the purgatorial pains of another. Innocent III., in A.D. 1215, allowed to bishops the right of limiting the pains of purgatory to forty days, but claimed for the pope exclusively the right of giving full indulgence (Indulgentia plenaria). Clement VI. declared that the pope as entrusted with the keys was alone the dispenser of the Thesaurus supererogationis. Strictly indulgence was allowed only to the truly penitent, as an aid to imperfect not a substitute for non-existent satisfaction. This was generally ignored by preachers of indulgences. This was specially the case in the times of the crusaders. Popes also frequently gave indulgences to those who simply visited certain shrines.

§ 106.3. The Church Doctrine of the Hereafter.—All who had perfectly observed every requirement of the penances and sacraments of the church to the close of their lives had the gates of Heaven opened to them. All others passed into the Lower World to suffer either positively=sensus, inexpressible pains of fire, or negatively=damnum, loss of the vision of God. There are four degrees corresponding to four places of punishment. Hell, situated in the midst of the earth, abyssus (Rev. xx. 1), is place and state of eternal punishment for all infidels, apostates, excommunicates, and all who died in mortal sin. The next circle is the purifying fire of Purgatory, or a place of temporary punishment positive or negative for all believing Christians who did not in life fully satisfy the three requirements of the sacrament of penance (§ 104, 4). The Limbus infantum is a side chamber of purgatory, where all unbaptized infants are kept for ever, only deprived of blessedness in consequence of original sin. Then above this is the Limbus Patrum, “Abraham’s bosom,” where the saints of the Old Covenant await the second coming of Christ.

§ 106.4. Flagellation.—From the 8th century discipline was often exercised by means of scourging, administered by the confessor who prescribed it. In the 11th century voluntary Self-Flagellation was frequently practised not only as punishment for one’s own sin, but, after the pattern of Christ and the martyrs, as atonement for sins of others. It originated in Italy, had its great patron in Damiani (§ 97, 4), and was earnestly commended by Bernard, Norbert, Francis, Dominic, etc. It is reported of St. Dominic that he scourged himself thrice every night, first for himself, and then for his living companions, and then for the departed in purgatory. The zealous Franciscan preachers were mainly instrumental in exerting an enthusiasm for self-mortification among the people (§ 98, 4). About A.D. 1225, Anthony of Padua attracted crowds who went about publicly lashing themselves while singing psalms. Followers of Joachim of Floris (§ 108, 5) as Flagellants rushed through all Northern Italy in great numbers during A.D. 1260, preaching the immediate approach of the end of the world.319

§ 106.1. Ban and Interdict.—From the 9th century a distinction was made between Excommunicatio major and minor. The latter, inflicted upon less serious offences against the canon law, merely excluded from participation in the sacrament. The former, called Anathema, directed against hardened sinners with solemn denunciation and the church’s curse, involved exclusion from all ecclesiastical communion and even refusal of Christian burial. Zealots who slew such excommunicated persons were declared by Urban II. not to be murderers. Innocent III., at the 4th Lateran Council A.D. 1215, had all civil rights withdrawn from excommunicates and their goods confiscated. Rulers under the ban were deposed and their subjects released from their oath of allegiance. Bishops exercised the right of putting under ban within their dioceses, and the popes over the whole church.—The Interdict was first recognised as a church institution at the Synod of Limoges in A.D. 1031. While it was in force against any country all bells were silenced, liturgical services were held only with closed doors, penance and the eucharist administered only to the dying, none but priests, mendicant friars, strangers, and children under two years of age received Christian burial, and no one could be married. Rarely could the people endure this long. It was therefore a terrible weapon in the hands of the popes, who not infrequently exercised it effectually in their struggles with the princes of the 12th and 13th centuries.

§ 106.2. Indulgences.—The old German principle of composition (§ 89, 5), and the Gregorian doctrine of purgatory (§ 61, 4), formed the bases on which was reared the ordinance of indulgences. The theory of the monks of St. Victor of the 12th century regarding penitential satisfaction (§ 104, 4), gave an impetus to the development of this institution of the church. It copestone was laid in the 13th century by the formulating of the doctrine of the superabundant merit of Christ and the saints (Thesaurus supererogationis Christi et perfectorum) by Alexander of Hales, Albert the Great, and Aquinas. The members of the body of Christ could suffer and serve one for another, and thus Aquinas thought the merits of one might lessen the purgatorial pains of another. Innocent III., in A.D. 1215, allowed to bishops the right of limiting the pains of purgatory to forty days, but claimed for the pope exclusively the right of giving full indulgence (Indulgentia plenaria). Clement VI. declared that the pope as entrusted with the keys was alone the dispenser of the Thesaurus supererogationis. Strictly indulgence was allowed only to the truly penitent, as an aid to imperfect not a substitute for non-existent satisfaction. This was generally ignored by preachers of indulgences. This was specially the case in the times of the crusaders. Popes also frequently gave indulgences to those who simply visited certain shrines.

§ 106.3. The Church Doctrine of the Hereafter.—All who had perfectly observed every requirement of the penances and sacraments of the church to the close of their lives had the gates of Heaven opened to them. All others passed into the Lower World to suffer either positively=sensus, inexpressible pains of fire, or negatively=damnum, loss of the vision of God. There are four degrees corresponding to four places of punishment. Hell, situated in the midst of the earth, abyssus (Rev. xx. 1), is place and state of eternal punishment for all infidels, apostates, excommunicates, and all who died in mortal sin. The next circle is the purifying fire of Purgatory, or a place of temporary punishment positive or negative for all believing Christians who did not in life fully satisfy the three requirements of the sacrament of penance (§ 104, 4). The Limbus infantum is a side chamber of purgatory, where all unbaptized infants are kept for ever, only deprived of blessedness in consequence of original sin. Then above this is the Limbus Patrum, “Abraham’s bosom,” where the saints of the Old Covenant await the second coming of Christ.

§ 106.4. Flagellation.—From the 8th century discipline was often exercised by means of scourging, administered by the confessor who prescribed it. In the 11th century voluntary Self-Flagellation was frequently practised not only as punishment for one’s own sin, but, after the pattern of Christ and the martyrs, as atonement for sins of others. It originated in Italy, had its great patron in Damiani (§ 97, 4), and was earnestly commended by Bernard, Norbert, Francis, Dominic, etc. It is reported of St. Dominic that he scourged himself thrice every night, first for himself, and then for his living companions, and then for the departed in purgatory. The zealous Franciscan preachers were mainly instrumental in exerting an enthusiasm for self-mortification among the people (§ 98, 4). About A.D. 1225, Anthony of Padua attracted crowds who went about publicly lashing themselves while singing psalms. Followers of Joachim of Floris (§ 108, 5) as Flagellants rushed through all Northern Italy in great numbers during A.D. 1260, preaching the immediate approach of the end of the world.319

§ 106.1. Ban and Interdict.—From the 9th century a distinction was made between Excommunicatio major and minor. The latter, inflicted upon less serious offences against the canon law, merely excluded from participation in the sacrament. The former, called Anathema, directed against hardened sinners with solemn denunciation and the church’s curse, involved exclusion from all ecclesiastical communion and even refusal of Christian burial. Zealots who slew such excommunicated persons were declared by Urban II. not to be murderers. Innocent III., at the 4th Lateran Council A.D. 1215, had all civil rights withdrawn from excommunicates and their goods confiscated. Rulers under the ban were deposed and their subjects released from their oath of allegiance. Bishops exercised the right of putting under ban within their dioceses, and the popes over the whole church.—The Interdict was first recognised as a church institution at the Synod of Limoges in A.D. 1031. While it was in force against any country all bells were silenced, liturgical services were held only with closed doors, penance and the eucharist administered only to the dying, none but priests, mendicant friars, strangers, and children under two years of age received Christian burial, and no one could be married. Rarely could the people endure this long. It was therefore a terrible weapon in the hands of the popes, who not infrequently exercised it effectually in their struggles with the princes of the 12th and 13th centuries.

§ 106.2. Indulgences.—The old German principle of composition (§ 89, 5), and the Gregorian doctrine of purgatory (§ 61, 4), formed the bases on which was reared the ordinance of indulgences. The theory of the monks of St. Victor of the 12th century regarding penitential satisfaction (§ 104, 4), gave an impetus to the development of this institution of the church. It copestone was laid in the 13th century by the formulating of the doctrine of the superabundant merit of Christ and the saints (Thesaurus supererogationis Christi et perfectorum) by Alexander of Hales, Albert the Great, and Aquinas. The members of the body of Christ could suffer and serve one for another, and thus Aquinas thought the merits of one might lessen the purgatorial pains of another. Innocent III., in A.D. 1215, allowed to bishops the right of limiting the pains of purgatory to forty days, but claimed for the pope exclusively the right of giving full indulgence (Indulgentia plenaria). Clement VI. declared that the pope as entrusted with the keys was alone the dispenser of the Thesaurus supererogationis. Strictly indulgence was allowed only to the truly penitent, as an aid to imperfect not a substitute for non-existent satisfaction. This was generally ignored by preachers of indulgences. This was specially the case in the times of the crusaders. Popes also frequently gave indulgences to those who simply visited certain shrines.

§ 106.3. The Church Doctrine of the Hereafter.—All who had perfectly observed every requirement of the penances and sacraments of the church to the close of their lives had the gates of Heaven opened to them. All others passed into the Lower World to suffer either positively=sensus, inexpressible pains of fire, or negatively=damnum, loss of the vision of God. There are four degrees corresponding to four places of punishment. Hell, situated in the midst of the earth, abyssus (Rev. xx. 1), is place and state of eternal punishment for all infidels, apostates, excommunicates, and all who died in mortal sin. The next circle is the purifying fire of Purgatory, or a place of temporary punishment positive or negative for all believing Christians who did not in life fully satisfy the three requirements of the sacrament of penance (§ 104, 4). The Limbus infantum is a side chamber of purgatory, where all unbaptized infants are kept for ever, only deprived of blessedness in consequence of original sin. Then above this is the Limbus Patrum, “Abraham’s bosom,” where the saints of the Old Covenant await the second coming of Christ.

§ 106.4. Flagellation.—From the 8th century discipline was often exercised by means of scourging, administered by the confessor who prescribed it. In the 11th century voluntary Self-Flagellation was frequently practised not only as punishment for one’s own sin, but, after the pattern of Christ and the martyrs, as atonement for sins of others. It originated in Italy, had its great patron in Damiani (§ 97, 4), and was earnestly commended by Bernard, Norbert, Francis, Dominic, etc. It is reported of St. Dominic that he scourged himself thrice every night, first for himself, and then for his living companions, and then for the departed in purgatory. The zealous Franciscan preachers were mainly instrumental in exerting an enthusiasm for self-mortification among the people (§ 98, 4). About A.D. 1225, Anthony of Padua attracted crowds who went about publicly lashing themselves while singing psalms. Followers of Joachim of Floris (§ 108, 5) as Flagellants rushed through all Northern Italy in great numbers during A.D. 1260, preaching the immediate approach of the end of the world.319

§ 107.1. Two Rhenish Prophetesses of the 12th Century.—St. Hildegard was founder and abbess of a cloister near Bingen on the Rhine, where she died in A.D. 1178 in her 74th year. Grieving over clerical and papal corruptions, she had apocalyptic visions of the antichrist, and travelled far and engaged in an extensive correspondence in appealing for radical reforms. St. Bernard and pope Eugenius III. who visited Treves in A.D. 1147 acknowledged her prophetic vocation, and the people ascribed to her wonderful healing power.—Hildegard’s younger contemporary was the like-minded St. Elizabeth of Schönau, abbess of the neighbouring convent of Schönau, who died in A.D. 1165. Her prophecies were mostly of the apocalyptic-visionary order, and in them with still greater severity she lashed the corruptions of the clergy. She also gave currency to the legend of St. Ursula (§ 104, 9).

§ 107.2. Three Thuringian Prophetesses of the 13th Century.—Mechthild of Magdeburg, after thirty years of Beguine life, wrote in a beautiful rhythmical style in German her “Light of Deity,” setting forth the sweetness of God’s love, the blessedness of glorified saints, the pains of purgatory and hell, and denouncing with great moral earnestness the corruptions of the clergy and the church, and depicting with a poet’s or prophet’s power the coming of the last day. Influenced by the apocalyptic views of Joachim of Floris (§ 108, 5), she also gives expression to a genuinely German patriotism. With her it is a new preaching order that leads to victory against antichrist, and the founder of this order, who meets a martyr’s death in the conflict, is a son of the Roman king. In contrast with Joachim, she thus makes the German empire not a foe but the ally of the church. Mechthild’s prophecies largely influenced Dante, and even her name appears in that of his guide Matilda.—Mechthild of Hackeborn, who died in A.D. 1310, in her Speculum spiritualis gratiæ published her visions of a reformatory and eschatological prophetic order, more subjective and personal than those of the former.—Gertrude the Great, who died in A.D. 1311, is more decidedly a reformer than either of the Mechthilds or any other woman of the Middle Ages. A diligent inquirer into the depths of Scripture, she renounced the veneration usually shown to Mary, the saints, and relics, repudiated all the ideas of her age regarding merits, ceremonial exercises, and indulgences, and in the exercise of simple faith trusted only to the grace of God in Christ. She seems to belong to the 16th rather than to the 13th century. Her visions, too, are more of a spiritual kind.

§ 107.1. Two Rhenish Prophetesses of the 12th Century.—St. Hildegard was founder and abbess of a cloister near Bingen on the Rhine, where she died in A.D. 1178 in her 74th year. Grieving over clerical and papal corruptions, she had apocalyptic visions of the antichrist, and travelled far and engaged in an extensive correspondence in appealing for radical reforms. St. Bernard and pope Eugenius III. who visited Treves in A.D. 1147 acknowledged her prophetic vocation, and the people ascribed to her wonderful healing power.—Hildegard’s younger contemporary was the like-minded St. Elizabeth of Schönau, abbess of the neighbouring convent of Schönau, who died in A.D. 1165. Her prophecies were mostly of the apocalyptic-visionary order, and in them with still greater severity she lashed the corruptions of the clergy. She also gave currency to the legend of St. Ursula (§ 104, 9).

§ 107.2. Three Thuringian Prophetesses of the 13th Century.—Mechthild of Magdeburg, after thirty years of Beguine life, wrote in a beautiful rhythmical style in German her “Light of Deity,” setting forth the sweetness of God’s love, the blessedness of glorified saints, the pains of purgatory and hell, and denouncing with great moral earnestness the corruptions of the clergy and the church, and depicting with a poet’s or prophet’s power the coming of the last day. Influenced by the apocalyptic views of Joachim of Floris (§ 108, 5), she also gives expression to a genuinely German patriotism. With her it is a new preaching order that leads to victory against antichrist, and the founder of this order, who meets a martyr’s death in the conflict, is a son of the Roman king. In contrast with Joachim, she thus makes the German empire not a foe but the ally of the church. Mechthild’s prophecies largely influenced Dante, and even her name appears in that of his guide Matilda.—Mechthild of Hackeborn, who died in A.D. 1310, in her Speculum spiritualis gratiæ published her visions of a reformatory and eschatological prophetic order, more subjective and personal than those of the former.—Gertrude the Great, who died in A.D. 1311, is more decidedly a reformer than either of the Mechthilds or any other woman of the Middle Ages. A diligent inquirer into the depths of Scripture, she renounced the veneration usually shown to Mary, the saints, and relics, repudiated all the ideas of her age regarding merits, ceremonial exercises, and indulgences, and in the exercise of simple faith trusted only to the grace of God in Christ. She seems to belong to the 16th rather than to the 13th century. Her visions, too, are more of a spiritual kind.

§ 109.1. The Albigensian Crusade, A.D. 1209-1229.—Toward the end of the 12th century sects abounded in the south of France. Innocent III. regarded them as worse than the Saracens, and in A.D. 1203 sent a legate, Peter of Castelnau, with full powers to secure their extermination. But Peter was murdered in A.D. 1208, and suspicion fell on Raymond IV., Count of Toulouse. A crusade under Simon de Montfort was now summoned against the sectaries, who as mainly inhabiting the district of Albigeois were now called Albigensians. A twenty years’ war was carried on with mad fanaticism and cruelty on both sides, in which guilty and innocent, men, women, and children were ruthlessly slain. At the sack of Beziers with 20,000 inhabitants the papal legate cried, “Slay all, the Lord will know how to seek out and save His own.”321

§ 109.2. The Inquisition.—Every one screening a heretic forfeited lands, goods, and office; a house in which such a one was discovered was levelled to the ground; all citizens had to communicate thrice a year, and every second year to renew their oath of attachment to the church, and to refuse all help in sickness to those suspected of heresy, etc. The bishops not showing themselves zealous enough in enforcing these laws, Gregory IX. in A.D. 1232 founded the Tribunal of the Inquisition, and placed it in the hands of the Dominicans. These as Domini canes subjected to the most cruel tortures all on whom the suspicion of heresy fell, and all the resolute were handed over to the civil authorities, who readily undertook their execution.322—Continuation § 117, 2.

§ 109.3. Conrad of Marburg and the Stedingers.—The first Inquisitor of Germany, the Dominican Conrad of Marburg, also known as the severe confessor of St. Elizabeth (§ 105, 3), after a three years’ career of cruelty was put to death by certain of the nobles in A.D. 1233. Et sic, say the Annals of Worms, divino auxilio liberata est Teutonia ab isto judicio enormi et inaudito. He was enrolled by Gregory IX. among the martyrs. Perhaps wrongly he has been blamed for Gregory’s crusade of A.D. 1234 against the Stedingers. These were Frisians of Oldenburg who revolted against the oppression of nobles and priests, refused socage and tithes, and screened Albigensian heretics. The first crusade failed; the second succeeded and plundered, murdered, and burned on every hand. Thousands of the unhappy peasants were slain, neither women nor children were spared, and all prisoners were sent to the stake as heretics.

§ 109.1. The Albigensian Crusade, A.D. 1209-1229.—Toward the end of the 12th century sects abounded in the south of France. Innocent III. regarded them as worse than the Saracens, and in A.D. 1203 sent a legate, Peter of Castelnau, with full powers to secure their extermination. But Peter was murdered in A.D. 1208, and suspicion fell on Raymond IV., Count of Toulouse. A crusade under Simon de Montfort was now summoned against the sectaries, who as mainly inhabiting the district of Albigeois were now called Albigensians. A twenty years’ war was carried on with mad fanaticism and cruelty on both sides, in which guilty and innocent, men, women, and children were ruthlessly slain. At the sack of Beziers with 20,000 inhabitants the papal legate cried, “Slay all, the Lord will know how to seek out and save His own.”321

§ 109.2. The Inquisition.—Every one screening a heretic forfeited lands, goods, and office; a house in which such a one was discovered was levelled to the ground; all citizens had to communicate thrice a year, and every second year to renew their oath of attachment to the church, and to refuse all help in sickness to those suspected of heresy, etc. The bishops not showing themselves zealous enough in enforcing these laws, Gregory IX. in A.D. 1232 founded the Tribunal of the Inquisition, and placed it in the hands of the Dominicans. These as Domini canes subjected to the most cruel tortures all on whom the suspicion of heresy fell, and all the resolute were handed over to the civil authorities, who readily undertook their execution.322—Continuation § 117, 2.

§ 109.3. Conrad of Marburg and the Stedingers.—The first Inquisitor of Germany, the Dominican Conrad of Marburg, also known as the severe confessor of St. Elizabeth (§ 105, 3), after a three years’ career of cruelty was put to death by certain of the nobles in A.D. 1233. Et sic, say the Annals of Worms, divino auxilio liberata est Teutonia ab isto judicio enormi et inaudito. He was enrolled by Gregory IX. among the martyrs. Perhaps wrongly he has been blamed for Gregory’s crusade of A.D. 1234 against the Stedingers. These were Frisians of Oldenburg who revolted against the oppression of nobles and priests, refused socage and tithes, and screened Albigensian heretics. The first crusade failed; the second succeeded and plundered, murdered, and burned on every hand. Thousands of the unhappy peasants were slain, neither women nor children were spared, and all prisoners were sent to the stake as heretics.

§ 109.1. The Albigensian Crusade, A.D. 1209-1229.—Toward the end of the 12th century sects abounded in the south of France. Innocent III. regarded them as worse than the Saracens, and in A.D. 1203 sent a legate, Peter of Castelnau, with full powers to secure their extermination. But Peter was murdered in A.D. 1208, and suspicion fell on Raymond IV., Count of Toulouse. A crusade under Simon de Montfort was now summoned against the sectaries, who as mainly inhabiting the district of Albigeois were now called Albigensians. A twenty years’ war was carried on with mad fanaticism and cruelty on both sides, in which guilty and innocent, men, women, and children were ruthlessly slain. At the sack of Beziers with 20,000 inhabitants the papal legate cried, “Slay all, the Lord will know how to seek out and save His own.”321

§ 109.2. The Inquisition.—Every one screening a heretic forfeited lands, goods, and office; a house in which such a one was discovered was levelled to the ground; all citizens had to communicate thrice a year, and every second year to renew their oath of attachment to the church, and to refuse all help in sickness to those suspected of heresy, etc. The bishops not showing themselves zealous enough in enforcing these laws, Gregory IX. in A.D. 1232 founded the Tribunal of the Inquisition, and placed it in the hands of the Dominicans. These as Domini canes subjected to the most cruel tortures all on whom the suspicion of heresy fell, and all the resolute were handed over to the civil authorities, who readily undertook their execution.322—Continuation § 117, 2.

§ 109.3. Conrad of Marburg and the Stedingers.—The first Inquisitor of Germany, the Dominican Conrad of Marburg, also known as the severe confessor of St. Elizabeth (§ 105, 3), after a three years’ career of cruelty was put to death by certain of the nobles in A.D. 1233. Et sic, say the Annals of Worms, divino auxilio liberata est Teutonia ab isto judicio enormi et inaudito. He was enrolled by Gregory IX. among the martyrs. Perhaps wrongly he has been blamed for Gregory’s crusade of A.D. 1234 against the Stedingers. These were Frisians of Oldenburg who revolted against the oppression of nobles and priests, refused socage and tithes, and screened Albigensian heretics. The first crusade failed; the second succeeded and plundered, murdered, and burned on every hand. Thousands of the unhappy peasants were slain, neither women nor children were spared, and all prisoners were sent to the stake as heretics.

§ 111.1. The Moral Condition of the Clergy was in general very low. The bishops mostly lived in open concubinage. The lower secular clergy followed their example, and had toleration granted by paying a yearly tax to the bishop. The people, distinguishing office and person, made no objection, but rather looked on it as a sort of protection to their wives and daughters from the dangers of the confessional. Especially in Italy, unnatural vice was widely spread among the clergy. At Constance and Basel it was thought to cure such evils by giving permission to priests to marry; but it was feared that the ecclesiastical revenues would be made heritable, and the clergy brought too much under the State.—The mendicant orders were allowed to hear confession everywhere, and when John de Polliaco, a Prussian doctor, maintained that the local clergy only should be taken as confessors, John XXII., in A.D. 1322, pronounced his views heretical.

§ 111.2. The French concordat of A.D. 1516 (§ 110, 14), which gave the king the right of appointing commendator abbots (§ 85, 5), to almost all the cloisters, induced many of the younger sons of old noble families to take orders, so as to obtain rich sinecures or offices, which they could hold in commendam. They bore a semi-clerical character, and had the title of abbé, which gradually came to be given to all the secular clergy of higher culture and social position. In Italy too it became customary to give the title abbate to the younger clergy of high rank, before receiving ordination.

§ 111.1. The Moral Condition of the Clergy was in general very low. The bishops mostly lived in open concubinage. The lower secular clergy followed their example, and had toleration granted by paying a yearly tax to the bishop. The people, distinguishing office and person, made no objection, but rather looked on it as a sort of protection to their wives and daughters from the dangers of the confessional. Especially in Italy, unnatural vice was widely spread among the clergy. At Constance and Basel it was thought to cure such evils by giving permission to priests to marry; but it was feared that the ecclesiastical revenues would be made heritable, and the clergy brought too much under the State.—The mendicant orders were allowed to hear confession everywhere, and when John de Polliaco, a Prussian doctor, maintained that the local clergy only should be taken as confessors, John XXII., in A.D. 1322, pronounced his views heretical.

§ 111.2. The French concordat of A.D. 1516 (§ 110, 14), which gave the king the right of appointing commendator abbots (§ 85, 5), to almost all the cloisters, induced many of the younger sons of old noble families to take orders, so as to obtain rich sinecures or offices, which they could hold in commendam. They bore a semi-clerical character, and had the title of abbé, which gradually came to be given to all the secular clergy of higher culture and social position. In Italy too it became customary to give the title abbate to the younger clergy of high rank, before receiving ordination.

§ 115.10. The Italian National Literature.342—Dante Alighieri, born at Florence in A.D. 1265, was in A.D. 1302 banished as a Ghibelline from his native city, and died an exile at Ravenna, in A.D. 1321. His boyish love for Beatrice, which after her early death continued to fill his soul to the end of his life, gave him an impulse to a “New Life,” and proved the unfailing source of his poetic inspiration. His studies at Bologna, Padua, and Paris made him an enthusiastic admirer of Thomas, but alongside of his scholastic culture there lay the quick perception of the beautiful, combined with a lively imagination. He was thus able to deal with the burning questions of his day in one of the greatest poetic masterpieces of any age, people, or tongue. His Divina Commedia describes a vision in which the poet is led, first by the hand of Virgil, as the representative of human wisdom, through Hell and Purgatory, then by Beatrice, whose place at times is taken by the German Matilda (§ 107, 2), and finally by St. Bernard, as representatives of revealed religion, through Paradise and the several heavens up to the empyræum, the eternal residence of the triune God. The poet presents his readers with a description of what he saw, and reports his conversations with his guides and the souls of more important personages, most of them shortly before deceased, in which the problems of philosophy, theology, and politics are discussed. His political views, of which he treats ex professo in the three books of his De monarchia, are derived from Aquinas’ theory of the State, but breathe a strong Italian Ghibelline patriotism, so that he places not only Boniface VIII. but also Frederick II. in Hell. In the struggle between the empire and the papacy he stands decidedly on the side of the former. With profound sorrow he bewails the corruption of the church in its head and members, but holds firmly by its confession of faith. And while lashing vigorously the corruptions of monkery, he eulogizes the heavenliness of the lives of Francis and Dominic.343 Petrarch, who died in A.D. 1374, broke away completely from scholasticism, and turned with enthusiasm to classical studies. He combated superstition, e.g. astrology, but also contends against the unbelief of his age, and in his letters and poems lashes with merciless severity the immorality of the papacy and the secularization of the church.344 In Boccaccio again, who died in A.D. 1375, antipathy to scholasticism, monkery, and the hierarchy had reached its utmost stage. He has no anger and denunciation, but only contempt, reproach, and wit to shoot against them. He also makes light of the moral requirements of Christianity and the church, especially the seventh commandment. But in later years he manifested deep penitence for the lascivious writing of his youth, to which he had given reckless and shameless expression in his “Decameron.”

§ 115.11. The German National Literature.—The German prose style was greatly ennobled by the mystics (§ 114), and the highest development of German satire against the hierarchy, clergy, and monks was reached by Sebastian Brant, of Strassburg, who wrote in A.D. 1494 his “Ship of Fools.” Among popular preachers John Tauler held the first rank (§ 114, 2). In Strassburg, Geiler of Kaisersberg distinguished himself as an original preacher. His sermons were full of biting wit, keen sarcasm, and humorous expressions, but also of profound earnestness and withering exposures of the sins of the clergy and monks. His best known work is a series of sermons on Brant’s “Ship of Fools,” published in A.D. 1498.

§ 115.12. The Sacred Drama (§ 105, 5).—The poetic merit of most of the German mysteries performed at high festivals is not great. The Laments of Mary however often rose to true poetic heights. Comedy and burlesque too found place especially in connection with Judas, or the exchangers, or the unconverted Magdalene. A priest, Theodoric Schernberg, wrote a play on the fall and repentance of the popess Johanna (§ 82, 6). On Shrove Tuesday plays were performed, in which the clergy and monks were held up to ridicule. Hans Roseuplüt of Nuremberg, about A.D. 1450, was the most famous writer of German Shrovetide plays. In France, about the end of the 14th century, a society of young people of the upper rank was formed, called Enfans sans souci, whose Sotties, buffooneries, in which the church was ridiculed, were in high repute in the cities and at the court. Their most distinguished poet was Pierre Gringoire, who, in the beginning of the 16th century, in the French Chasse du Cerf des Cerfs, parodied the Servus servorum (§ 46, 10), and the church is represented as the old befooled mother. The numerous Italian mysteries were produced mainly by the gifted and cultured sons of Tuscany, who had already developed their native tongue into a beautiful and flexible language. In Spain, during the 15th century, the Autos, partly as Christmas plays and partly as sacramental or passion plays, were based on the ancient mysteries, and in form inclined more to the allegorical moralities.

§ 115.13. Architecture and Painting (§ 104, 12, 14)—Gothic architecture was the prevailing style in the churches of Germany, France, and England. In Italy, the humanist movement (§ 120, 1) led to the imitation of ancient classical models, and thus the Renaissance style was introduced, which flourished for 300 years. Its real creator was the Florentine Bruneleschi, who won imperishable renown by the grand cupola of the cathedral of Florence. Bramante, died A.D. 1514, marks the transition from the earlier Renaissance of the 15th century to the later of the 16th, at the summit of which stands Michael Angelo, A.D. 1474-1564. After a plan of Bramante Julius II., in A.D. 1506, began the magnificent reconstruction of St. Peter’s at Rome, the execution of which in its gigantic proportions occupied the reigns of twenty popes. It was completed under Urban VIII., in A.D. 1636. This great building, in consequence of the traffic in indulgences, entered on to defray its cost, became the occasion of the loss to the papacy of the half of western Christendom.—Sacred Statuary, in the hands of Ghiberti, died A.D. 1455, and Michael Angelo, reached the highest stage of excellence.—Of Painting, the Augustan age of which was the 15th century, there were properly four schools. Giotto, who died in A.D. 1336, was founder of the Florentine school, which was specially distinguished by its delineations of sacred history. To it belonged the Dominican Fra Giovanni da Fiesole, who painted only as he prayed, Leonardo da Vinci, Fra Bartolomeo, and Michael Angelo. Then there was the Lombard or Venetian School, at the head of which stands Giovanni Bellini, died A.D. 1516, which turned away from the church and applied itself with its fresh living colouring to the depicting of earthly ideals. Its most eminent representatives were Correggio, died A.D. 1534, and Titian, died A.D. 1576. In the Umbrian school, again, the spirit of St. Francis continued still to breathe. Its greatest master was Raphael of Urbino, the noblest and most renowned of all Christian painters, distinguished also as an architect. The German school had its ablest representatives in the brothers Hubert and John van Eyk, Albert Dürer, and Hans Holbein the Elder.—Continuation § 149, 15.

§ 115.10. The Italian National Literature.342—Dante Alighieri, born at Florence in A.D. 1265, was in A.D. 1302 banished as a Ghibelline from his native city, and died an exile at Ravenna, in A.D. 1321. His boyish love for Beatrice, which after her early death continued to fill his soul to the end of his life, gave him an impulse to a “New Life,” and proved the unfailing source of his poetic inspiration. His studies at Bologna, Padua, and Paris made him an enthusiastic admirer of Thomas, but alongside of his scholastic culture there lay the quick perception of the beautiful, combined with a lively imagination. He was thus able to deal with the burning questions of his day in one of the greatest poetic masterpieces of any age, people, or tongue. His Divina Commedia describes a vision in which the poet is led, first by the hand of Virgil, as the representative of human wisdom, through Hell and Purgatory, then by Beatrice, whose place at times is taken by the German Matilda (§ 107, 2), and finally by St. Bernard, as representatives of revealed religion, through Paradise and the several heavens up to the empyræum, the eternal residence of the triune God. The poet presents his readers with a description of what he saw, and reports his conversations with his guides and the souls of more important personages, most of them shortly before deceased, in which the problems of philosophy, theology, and politics are discussed. His political views, of which he treats ex professo in the three books of his De monarchia, are derived from Aquinas’ theory of the State, but breathe a strong Italian Ghibelline patriotism, so that he places not only Boniface VIII. but also Frederick II. in Hell. In the struggle between the empire and the papacy he stands decidedly on the side of the former. With profound sorrow he bewails the corruption of the church in its head and members, but holds firmly by its confession of faith. And while lashing vigorously the corruptions of monkery, he eulogizes the heavenliness of the lives of Francis and Dominic.343 Petrarch, who died in A.D. 1374, broke away completely from scholasticism, and turned with enthusiasm to classical studies. He combated superstition, e.g. astrology, but also contends against the unbelief of his age, and in his letters and poems lashes with merciless severity the immorality of the papacy and the secularization of the church.344 In Boccaccio again, who died in A.D. 1375, antipathy to scholasticism, monkery, and the hierarchy had reached its utmost stage. He has no anger and denunciation, but only contempt, reproach, and wit to shoot against them. He also makes light of the moral requirements of Christianity and the church, especially the seventh commandment. But in later years he manifested deep penitence for the lascivious writing of his youth, to which he had given reckless and shameless expression in his “Decameron.”

§ 115.11. The German National Literature.—The German prose style was greatly ennobled by the mystics (§ 114), and the highest development of German satire against the hierarchy, clergy, and monks was reached by Sebastian Brant, of Strassburg, who wrote in A.D. 1494 his “Ship of Fools.” Among popular preachers John Tauler held the first rank (§ 114, 2). In Strassburg, Geiler of Kaisersberg distinguished himself as an original preacher. His sermons were full of biting wit, keen sarcasm, and humorous expressions, but also of profound earnestness and withering exposures of the sins of the clergy and monks. His best known work is a series of sermons on Brant’s “Ship of Fools,” published in A.D. 1498.

§ 115.12. The Sacred Drama (§ 105, 5).—The poetic merit of most of the German mysteries performed at high festivals is not great. The Laments of Mary however often rose to true poetic heights. Comedy and burlesque too found place especially in connection with Judas, or the exchangers, or the unconverted Magdalene. A priest, Theodoric Schernberg, wrote a play on the fall and repentance of the popess Johanna (§ 82, 6). On Shrove Tuesday plays were performed, in which the clergy and monks were held up to ridicule. Hans Roseuplüt of Nuremberg, about A.D. 1450, was the most famous writer of German Shrovetide plays. In France, about the end of the 14th century, a society of young people of the upper rank was formed, called Enfans sans souci, whose Sotties, buffooneries, in which the church was ridiculed, were in high repute in the cities and at the court. Their most distinguished poet was Pierre Gringoire, who, in the beginning of the 16th century, in the French Chasse du Cerf des Cerfs, parodied the Servus servorum (§ 46, 10), and the church is represented as the old befooled mother. The numerous Italian mysteries were produced mainly by the gifted and cultured sons of Tuscany, who had already developed their native tongue into a beautiful and flexible language. In Spain, during the 15th century, the Autos, partly as Christmas plays and partly as sacramental or passion plays, were based on the ancient mysteries, and in form inclined more to the allegorical moralities.

§ 115.13. Architecture and Painting (§ 104, 12, 14)—Gothic architecture was the prevailing style in the churches of Germany, France, and England. In Italy, the humanist movement (§ 120, 1) led to the imitation of ancient classical models, and thus the Renaissance style was introduced, which flourished for 300 years. Its real creator was the Florentine Bruneleschi, who won imperishable renown by the grand cupola of the cathedral of Florence. Bramante, died A.D. 1514, marks the transition from the earlier Renaissance of the 15th century to the later of the 16th, at the summit of which stands Michael Angelo, A.D. 1474-1564. After a plan of Bramante Julius II., in A.D. 1506, began the magnificent reconstruction of St. Peter’s at Rome, the execution of which in its gigantic proportions occupied the reigns of twenty popes. It was completed under Urban VIII., in A.D. 1636. This great building, in consequence of the traffic in indulgences, entered on to defray its cost, became the occasion of the loss to the papacy of the half of western Christendom.—Sacred Statuary, in the hands of Ghiberti, died A.D. 1455, and Michael Angelo, reached the highest stage of excellence.—Of Painting, the Augustan age of which was the 15th century, there were properly four schools. Giotto, who died in A.D. 1336, was founder of the Florentine school, which was specially distinguished by its delineations of sacred history. To it belonged the Dominican Fra Giovanni da Fiesole, who painted only as he prayed, Leonardo da Vinci, Fra Bartolomeo, and Michael Angelo. Then there was the Lombard or Venetian School, at the head of which stands Giovanni Bellini, died A.D. 1516, which turned away from the church and applied itself with its fresh living colouring to the depicting of earthly ideals. Its most eminent representatives were Correggio, died A.D. 1534, and Titian, died A.D. 1576. In the Umbrian school, again, the spirit of St. Francis continued still to breathe. Its greatest master was Raphael of Urbino, the noblest and most renowned of all Christian painters, distinguished also as an architect. The German school had its ablest representatives in the brothers Hubert and John van Eyk, Albert Dürer, and Hans Holbein the Elder.—Continuation § 149, 15.

§ 115.10. The Italian National Literature.342—Dante Alighieri, born at Florence in A.D. 1265, was in A.D. 1302 banished as a Ghibelline from his native city, and died an exile at Ravenna, in A.D. 1321. His boyish love for Beatrice, which after her early death continued to fill his soul to the end of his life, gave him an impulse to a “New Life,” and proved the unfailing source of his poetic inspiration. His studies at Bologna, Padua, and Paris made him an enthusiastic admirer of Thomas, but alongside of his scholastic culture there lay the quick perception of the beautiful, combined with a lively imagination. He was thus able to deal with the burning questions of his day in one of the greatest poetic masterpieces of any age, people, or tongue. His Divina Commedia describes a vision in which the poet is led, first by the hand of Virgil, as the representative of human wisdom, through Hell and Purgatory, then by Beatrice, whose place at times is taken by the German Matilda (§ 107, 2), and finally by St. Bernard, as representatives of revealed religion, through Paradise and the several heavens up to the empyræum, the eternal residence of the triune God. The poet presents his readers with a description of what he saw, and reports his conversations with his guides and the souls of more important personages, most of them shortly before deceased, in which the problems of philosophy, theology, and politics are discussed. His political views, of which he treats ex professo in the three books of his De monarchia, are derived from Aquinas’ theory of the State, but breathe a strong Italian Ghibelline patriotism, so that he places not only Boniface VIII. but also Frederick II. in Hell. In the struggle between the empire and the papacy he stands decidedly on the side of the former. With profound sorrow he bewails the corruption of the church in its head and members, but holds firmly by its confession of faith. And while lashing vigorously the corruptions of monkery, he eulogizes the heavenliness of the lives of Francis and Dominic.343 Petrarch, who died in A.D. 1374, broke away completely from scholasticism, and turned with enthusiasm to classical studies. He combated superstition, e.g. astrology, but also contends against the unbelief of his age, and in his letters and poems lashes with merciless severity the immorality of the papacy and the secularization of the church.344 In Boccaccio again, who died in A.D. 1375, antipathy to scholasticism, monkery, and the hierarchy had reached its utmost stage. He has no anger and denunciation, but only contempt, reproach, and wit to shoot against them. He also makes light of the moral requirements of Christianity and the church, especially the seventh commandment. But in later years he manifested deep penitence for the lascivious writing of his youth, to which he had given reckless and shameless expression in his “Decameron.”

§ 115.11. The German National Literature.—The German prose style was greatly ennobled by the mystics (§ 114), and the highest development of German satire against the hierarchy, clergy, and monks was reached by Sebastian Brant, of Strassburg, who wrote in A.D. 1494 his “Ship of Fools.” Among popular preachers John Tauler held the first rank (§ 114, 2). In Strassburg, Geiler of Kaisersberg distinguished himself as an original preacher. His sermons were full of biting wit, keen sarcasm, and humorous expressions, but also of profound earnestness and withering exposures of the sins of the clergy and monks. His best known work is a series of sermons on Brant’s “Ship of Fools,” published in A.D. 1498.

§ 115.12. The Sacred Drama (§ 105, 5).—The poetic merit of most of the German mysteries performed at high festivals is not great. The Laments of Mary however often rose to true poetic heights. Comedy and burlesque too found place especially in connection with Judas, or the exchangers, or the unconverted Magdalene. A priest, Theodoric Schernberg, wrote a play on the fall and repentance of the popess Johanna (§ 82, 6). On Shrove Tuesday plays were performed, in which the clergy and monks were held up to ridicule. Hans Roseuplüt of Nuremberg, about A.D. 1450, was the most famous writer of German Shrovetide plays. In France, about the end of the 14th century, a society of young people of the upper rank was formed, called Enfans sans souci, whose Sotties, buffooneries, in which the church was ridiculed, were in high repute in the cities and at the court. Their most distinguished poet was Pierre Gringoire, who, in the beginning of the 16th century, in the French Chasse du Cerf des Cerfs, parodied the Servus servorum (§ 46, 10), and the church is represented as the old befooled mother. The numerous Italian mysteries were produced mainly by the gifted and cultured sons of Tuscany, who had already developed their native tongue into a beautiful and flexible language. In Spain, during the 15th century, the Autos, partly as Christmas plays and partly as sacramental or passion plays, were based on the ancient mysteries, and in form inclined more to the allegorical moralities.

§ 115.13. Architecture and Painting (§ 104, 12, 14)—Gothic architecture was the prevailing style in the churches of Germany, France, and England. In Italy, the humanist movement (§ 120, 1) led to the imitation of ancient classical models, and thus the Renaissance style was introduced, which flourished for 300 years. Its real creator was the Florentine Bruneleschi, who won imperishable renown by the grand cupola of the cathedral of Florence. Bramante, died A.D. 1514, marks the transition from the earlier Renaissance of the 15th century to the later of the 16th, at the summit of which stands Michael Angelo, A.D. 1474-1564. After a plan of Bramante Julius II., in A.D. 1506, began the magnificent reconstruction of St. Peter’s at Rome, the execution of which in its gigantic proportions occupied the reigns of twenty popes. It was completed under Urban VIII., in A.D. 1636. This great building, in consequence of the traffic in indulgences, entered on to defray its cost, became the occasion of the loss to the papacy of the half of western Christendom.—Sacred Statuary, in the hands of Ghiberti, died A.D. 1455, and Michael Angelo, reached the highest stage of excellence.—Of Painting, the Augustan age of which was the 15th century, there were properly four schools. Giotto, who died in A.D. 1336, was founder of the Florentine school, which was specially distinguished by its delineations of sacred history. To it belonged the Dominican Fra Giovanni da Fiesole, who painted only as he prayed, Leonardo da Vinci, Fra Bartolomeo, and Michael Angelo. Then there was the Lombard or Venetian School, at the head of which stands Giovanni Bellini, died A.D. 1516, which turned away from the church and applied itself with its fresh living colouring to the depicting of earthly ideals. Its most eminent representatives were Correggio, died A.D. 1534, and Titian, died A.D. 1576. In the Umbrian school, again, the spirit of St. Francis continued still to breathe. Its greatest master was Raphael of Urbino, the noblest and most renowned of all Christian painters, distinguished also as an architect. The German school had its ablest representatives in the brothers Hubert and John van Eyk, Albert Dürer, and Hans Holbein the Elder.—Continuation § 149, 15.

§ 115.10. The Italian National Literature.342—Dante Alighieri, born at Florence in A.D. 1265, was in A.D. 1302 banished as a Ghibelline from his native city, and died an exile at Ravenna, in A.D. 1321. His boyish love for Beatrice, which after her early death continued to fill his soul to the end of his life, gave him an impulse to a “New Life,” and proved the unfailing source of his poetic inspiration. His studies at Bologna, Padua, and Paris made him an enthusiastic admirer of Thomas, but alongside of his scholastic culture there lay the quick perception of the beautiful, combined with a lively imagination. He was thus able to deal with the burning questions of his day in one of the greatest poetic masterpieces of any age, people, or tongue. His Divina Commedia describes a vision in which the poet is led, first by the hand of Virgil, as the representative of human wisdom, through Hell and Purgatory, then by Beatrice, whose place at times is taken by the German Matilda (§ 107, 2), and finally by St. Bernard, as representatives of revealed religion, through Paradise and the several heavens up to the empyræum, the eternal residence of the triune God. The poet presents his readers with a description of what he saw, and reports his conversations with his guides and the souls of more important personages, most of them shortly before deceased, in which the problems of philosophy, theology, and politics are discussed. His political views, of which he treats ex professo in the three books of his De monarchia, are derived from Aquinas’ theory of the State, but breathe a strong Italian Ghibelline patriotism, so that he places not only Boniface VIII. but also Frederick II. in Hell. In the struggle between the empire and the papacy he stands decidedly on the side of the former. With profound sorrow he bewails the corruption of the church in its head and members, but holds firmly by its confession of faith. And while lashing vigorously the corruptions of monkery, he eulogizes the heavenliness of the lives of Francis and Dominic.343 Petrarch, who died in A.D. 1374, broke away completely from scholasticism, and turned with enthusiasm to classical studies. He combated superstition, e.g. astrology, but also contends against the unbelief of his age, and in his letters and poems lashes with merciless severity the immorality of the papacy and the secularization of the church.344 In Boccaccio again, who died in A.D. 1375, antipathy to scholasticism, monkery, and the hierarchy had reached its utmost stage. He has no anger and denunciation, but only contempt, reproach, and wit to shoot against them. He also makes light of the moral requirements of Christianity and the church, especially the seventh commandment. But in later years he manifested deep penitence for the lascivious writing of his youth, to which he had given reckless and shameless expression in his “Decameron.”

§ 115.11. The German National Literature.—The German prose style was greatly ennobled by the mystics (§ 114), and the highest development of German satire against the hierarchy, clergy, and monks was reached by Sebastian Brant, of Strassburg, who wrote in A.D. 1494 his “Ship of Fools.” Among popular preachers John Tauler held the first rank (§ 114, 2). In Strassburg, Geiler of Kaisersberg distinguished himself as an original preacher. His sermons were full of biting wit, keen sarcasm, and humorous expressions, but also of profound earnestness and withering exposures of the sins of the clergy and monks. His best known work is a series of sermons on Brant’s “Ship of Fools,” published in A.D. 1498.

§ 115.12. The Sacred Drama (§ 105, 5).—The poetic merit of most of the German mysteries performed at high festivals is not great. The Laments of Mary however often rose to true poetic heights. Comedy and burlesque too found place especially in connection with Judas, or the exchangers, or the unconverted Magdalene. A priest, Theodoric Schernberg, wrote a play on the fall and repentance of the popess Johanna (§ 82, 6). On Shrove Tuesday plays were performed, in which the clergy and monks were held up to ridicule. Hans Roseuplüt of Nuremberg, about A.D. 1450, was the most famous writer of German Shrovetide plays. In France, about the end of the 14th century, a society of young people of the upper rank was formed, called Enfans sans souci, whose Sotties, buffooneries, in which the church was ridiculed, were in high repute in the cities and at the court. Their most distinguished poet was Pierre Gringoire, who, in the beginning of the 16th century, in the French Chasse du Cerf des Cerfs, parodied the Servus servorum (§ 46, 10), and the church is represented as the old befooled mother. The numerous Italian mysteries were produced mainly by the gifted and cultured sons of Tuscany, who had already developed their native tongue into a beautiful and flexible language. In Spain, during the 15th century, the Autos, partly as Christmas plays and partly as sacramental or passion plays, were based on the ancient mysteries, and in form inclined more to the allegorical moralities.

§ 115.13. Architecture and Painting (§ 104, 12, 14)—Gothic architecture was the prevailing style in the churches of Germany, France, and England. In Italy, the humanist movement (§ 120, 1) led to the imitation of ancient classical models, and thus the Renaissance style was introduced, which flourished for 300 years. Its real creator was the Florentine Bruneleschi, who won imperishable renown by the grand cupola of the cathedral of Florence. Bramante, died A.D. 1514, marks the transition from the earlier Renaissance of the 15th century to the later of the 16th, at the summit of which stands Michael Angelo, A.D. 1474-1564. After a plan of Bramante Julius II., in A.D. 1506, began the magnificent reconstruction of St. Peter’s at Rome, the execution of which in its gigantic proportions occupied the reigns of twenty popes. It was completed under Urban VIII., in A.D. 1636. This great building, in consequence of the traffic in indulgences, entered on to defray its cost, became the occasion of the loss to the papacy of the half of western Christendom.—Sacred Statuary, in the hands of Ghiberti, died A.D. 1455, and Michael Angelo, reached the highest stage of excellence.—Of Painting, the Augustan age of which was the 15th century, there were properly four schools. Giotto, who died in A.D. 1336, was founder of the Florentine school, which was specially distinguished by its delineations of sacred history. To it belonged the Dominican Fra Giovanni da Fiesole, who painted only as he prayed, Leonardo da Vinci, Fra Bartolomeo, and Michael Angelo. Then there was the Lombard or Venetian School, at the head of which stands Giovanni Bellini, died A.D. 1516, which turned away from the church and applied itself with its fresh living colouring to the depicting of earthly ideals. Its most eminent representatives were Correggio, died A.D. 1534, and Titian, died A.D. 1576. In the Umbrian school, again, the spirit of St. Francis continued still to breathe. Its greatest master was Raphael of Urbino, the noblest and most renowned of all Christian painters, distinguished also as an architect. The German school had its ablest representatives in the brothers Hubert and John van Eyk, Albert Dürer, and Hans Holbein the Elder.—Continuation § 149, 15.

§ 129.1. Luther’s Literary Works.—In A.D. 1524 appeared the first collection of spiritual songs and psalms, eight in number, with a preface by Luther. His reforms of worship were extremely moderate. In A.D. 1523 he published little tracts on baptism and the Lord’s Supper, repudiating the idea of a sacrifice in the mass, and insisting on communion in both kinds. In A.D. 1527 he wrote his “German Mass and Order of Public Worship” (§ 127, 1) which was introduced generally throughout the elector’s dominions. He wrote an address to burgomasters and councillors about the improvement of education in the cities. Besides his polemic against Erasmus and Carlstadt, against Münzer and the rebellious peasants, as well as against the Sacramentarians (§ 131), he engaged at this time in controversy with Cochlæus. A papal bull for the canonization of Bishop Benno of Meissen (§ 93, 9) called forth in A.D. 1524 Luther’s tract, “Against the new God and the old Devil being set up at Meissen.” He was persuaded by Christian II. of Denmark to write, in A.D. 1526, a very humble letter to Henry VIII. of England (§ 125, 3), which was answered in an extremely venomous and bitter style. When his enemies triumphantly declared that he had retracted, Luther answered, in A.D. 1527, with his book, “Against the Abusive Writing of the King of England,” in which he resumed the bold and confident tone of his earlier polemic. A humble, conciliatory epistle sent in A.D. 1526 to Duke George was no more successful. He now unweariedly continued his Bible translation. The first edition of the whole Bible was published by Hans Lufft in Wittenberg, in A.D. 1534. A collection of sayings of Luther collected by Lauterbach, a deacon of Wittenberg, in A.D. 1538, formed the basis of later and fuller editions of “Luther’s Table Talk.” A chronologically arranged collection was made ten years later, and was published in A.D. 1872 from a MS. in the Royal Library at Dresden. Aurifaber in his collection did not follow the chronological order, but grouped the utterances according to their subjects, but with many arbitrary alterations and modifications. The saying falsely attributed to Luther, “Who loves not wine, women, and song?” etc., is assigned by Luther himself to his Erfurt landlady, but has been recently traced to an Italian source.

§ 129.2. The famous Catholic Church historian Döllinger, who in his history of the Reformation had with ultramontane bitterness defamed Luther and his work, twenty years later could not forbear celebrating Luther in a public lecture as “the most powerful patriot and the most popular character that Germany possessed.” In A.D. 1871 he wrote as follows: “It was Luther’s supreme intellectual ability and wonderful versatility that made him the man of his age and of his nation. There has never been a German who so thoroughly understood his fellow countrymen and was understood by them as this Augustinian monk of Wittenberg. The whole intellectual and spiritual making of the Germans was in his hands as clay in the hands of the potter. He has given more to his nation than any one man has ever done: language, popular education, Bible, sacred song; and all that his opponents could say against him and alongside of him seemed insipid, weak, and colourless compared with his overmastering eloquence. They stammered, he spoke. It was he who put a stamp upon the German language as well as upon the German character. And even those Germans who heartily abhor him as the great heretic and betrayer of religion cannot help speaking his words and thinking his thoughts.”

§ 129.1. Luther’s Literary Works.—In A.D. 1524 appeared the first collection of spiritual songs and psalms, eight in number, with a preface by Luther. His reforms of worship were extremely moderate. In A.D. 1523 he published little tracts on baptism and the Lord’s Supper, repudiating the idea of a sacrifice in the mass, and insisting on communion in both kinds. In A.D. 1527 he wrote his “German Mass and Order of Public Worship” (§ 127, 1) which was introduced generally throughout the elector’s dominions. He wrote an address to burgomasters and councillors about the improvement of education in the cities. Besides his polemic against Erasmus and Carlstadt, against Münzer and the rebellious peasants, as well as against the Sacramentarians (§ 131), he engaged at this time in controversy with Cochlæus. A papal bull for the canonization of Bishop Benno of Meissen (§ 93, 9) called forth in A.D. 1524 Luther’s tract, “Against the new God and the old Devil being set up at Meissen.” He was persuaded by Christian II. of Denmark to write, in A.D. 1526, a very humble letter to Henry VIII. of England (§ 125, 3), which was answered in an extremely venomous and bitter style. When his enemies triumphantly declared that he had retracted, Luther answered, in A.D. 1527, with his book, “Against the Abusive Writing of the King of England,” in which he resumed the bold and confident tone of his earlier polemic. A humble, conciliatory epistle sent in A.D. 1526 to Duke George was no more successful. He now unweariedly continued his Bible translation. The first edition of the whole Bible was published by Hans Lufft in Wittenberg, in A.D. 1534. A collection of sayings of Luther collected by Lauterbach, a deacon of Wittenberg, in A.D. 1538, formed the basis of later and fuller editions of “Luther’s Table Talk.” A chronologically arranged collection was made ten years later, and was published in A.D. 1872 from a MS. in the Royal Library at Dresden. Aurifaber in his collection did not follow the chronological order, but grouped the utterances according to their subjects, but with many arbitrary alterations and modifications. The saying falsely attributed to Luther, “Who loves not wine, women, and song?” etc., is assigned by Luther himself to his Erfurt landlady, but has been recently traced to an Italian source.

§ 129.2. The famous Catholic Church historian Döllinger, who in his history of the Reformation had with ultramontane bitterness defamed Luther and his work, twenty years later could not forbear celebrating Luther in a public lecture as “the most powerful patriot and the most popular character that Germany possessed.” In A.D. 1871 he wrote as follows: “It was Luther’s supreme intellectual ability and wonderful versatility that made him the man of his age and of his nation. There has never been a German who so thoroughly understood his fellow countrymen and was understood by them as this Augustinian monk of Wittenberg. The whole intellectual and spiritual making of the Germans was in his hands as clay in the hands of the potter. He has given more to his nation than any one man has ever done: language, popular education, Bible, sacred song; and all that his opponents could say against him and alongside of him seemed insipid, weak, and colourless compared with his overmastering eloquence. They stammered, he spoke. It was he who put a stamp upon the German language as well as upon the German character. And even those Germans who heartily abhor him as the great heretic and betrayer of religion cannot help speaking his words and thinking his thoughts.”

§ 137.6. The Worms Consultation, A.D. 1557.—Another effort was made after the failure of the council in the interests of union. Catholic and Protestant delegates under the presidency of Pflugk met at Worms in A.D. 1557. At a preliminary meeting the princes of Hesse, Württemburg [Württemberg], and the Palatinate adopted the Augsburg Confession as bond of union and standard for negotiations. The Saxon delegates insisted upon a distinct repudiation of the interim and the insertion of other details, which gave the Catholics an excuse for putting an end to the negotiations. They had previously expressly refused to acknowledge Scripture as the unconditional and sole judge of controversies, as that was itself a matter in dispute (§ 136, 4).

§ 137.7. Second Attempt at Reformation in the Electorate of Cologne, A.D. 1582.—The Archbishop and Elector of Cologne, Gebhard Truchsess of Waldburg went over in A.D. 1582 to the Protestant Church, married the Countess Agnes of Mansfeld, proclaimed religious freedom, and sought to convert his ecclesiastical principality into a temporal dominion. His plan was acceptable to nobles and people, but the clergy of his diocese opposed it with all their might. The pope thundered the ban against him, and Emperor Rudolph II. deposed him. The Protestant princes at last deserted him, and the newly elected archbishop, Duke Ernest of Bavaria, overpowered him by an armed force. The issue of Gebhard’s attempt struck terror into other prelates who had been contemplating similar moves.

§ 137.8. The German Emperor.—Ferdinand I., A.D. 1556-1564, conciliatory toward Protestantism, thoroughly dissatisfied with the Tridentine Council, once and again made attempts to secure a union, which all ended in failure. Maximilian II., A.D. 1564-1576, imbued by his tutor, Wolfgang Severus, with an evangelical spirit, which was deepened under the influence of his physician Crato von Crafftheim (§ 141, 10), gave perfect liberty to the Protestants in his dominions, admitted them to many of the higher and lower offices of state, kept down the Jesuits, and was prevented from himself formally going over to Protestantism only by his political relations with Spain and the Catholic princes of the empire. These relations, however, led to the adoption of half measures, out of which afterwards sprang the Thirty Years’ War. His son Rudolph II., A.D. 1576-1612, educated by Jesuits at the Spanish court, gave again to that order unlimited scope, injured the Protestants on every side, and was only prevented by indecision and cowardice from attempting the complete suppression of Protestantism.

§ 137.6. The Worms Consultation, A.D. 1557.—Another effort was made after the failure of the council in the interests of union. Catholic and Protestant delegates under the presidency of Pflugk met at Worms in A.D. 1557. At a preliminary meeting the princes of Hesse, Württemburg [Württemberg], and the Palatinate adopted the Augsburg Confession as bond of union and standard for negotiations. The Saxon delegates insisted upon a distinct repudiation of the interim and the insertion of other details, which gave the Catholics an excuse for putting an end to the negotiations. They had previously expressly refused to acknowledge Scripture as the unconditional and sole judge of controversies, as that was itself a matter in dispute (§ 136, 4).

§ 137.7. Second Attempt at Reformation in the Electorate of Cologne, A.D. 1582.—The Archbishop and Elector of Cologne, Gebhard Truchsess of Waldburg went over in A.D. 1582 to the Protestant Church, married the Countess Agnes of Mansfeld, proclaimed religious freedom, and sought to convert his ecclesiastical principality into a temporal dominion. His plan was acceptable to nobles and people, but the clergy of his diocese opposed it with all their might. The pope thundered the ban against him, and Emperor Rudolph II. deposed him. The Protestant princes at last deserted him, and the newly elected archbishop, Duke Ernest of Bavaria, overpowered him by an armed force. The issue of Gebhard’s attempt struck terror into other prelates who had been contemplating similar moves.

§ 137.8. The German Emperor.—Ferdinand I., A.D. 1556-1564, conciliatory toward Protestantism, thoroughly dissatisfied with the Tridentine Council, once and again made attempts to secure a union, which all ended in failure. Maximilian II., A.D. 1564-1576, imbued by his tutor, Wolfgang Severus, with an evangelical spirit, which was deepened under the influence of his physician Crato von Crafftheim (§ 141, 10), gave perfect liberty to the Protestants in his dominions, admitted them to many of the higher and lower offices of state, kept down the Jesuits, and was prevented from himself formally going over to Protestantism only by his political relations with Spain and the Catholic princes of the empire. These relations, however, led to the adoption of half measures, out of which afterwards sprang the Thirty Years’ War. His son Rudolph II., A.D. 1576-1612, educated by Jesuits at the Spanish court, gave again to that order unlimited scope, injured the Protestants on every side, and was only prevented by indecision and cowardice from attempting the complete suppression of Protestantism.

§ 137.6. The Worms Consultation, A.D. 1557.—Another effort was made after the failure of the council in the interests of union. Catholic and Protestant delegates under the presidency of Pflugk met at Worms in A.D. 1557. At a preliminary meeting the princes of Hesse, Württemburg [Württemberg], and the Palatinate adopted the Augsburg Confession as bond of union and standard for negotiations. The Saxon delegates insisted upon a distinct repudiation of the interim and the insertion of other details, which gave the Catholics an excuse for putting an end to the negotiations. They had previously expressly refused to acknowledge Scripture as the unconditional and sole judge of controversies, as that was itself a matter in dispute (§ 136, 4).

§ 137.7. Second Attempt at Reformation in the Electorate of Cologne, A.D. 1582.—The Archbishop and Elector of Cologne, Gebhard Truchsess of Waldburg went over in A.D. 1582 to the Protestant Church, married the Countess Agnes of Mansfeld, proclaimed religious freedom, and sought to convert his ecclesiastical principality into a temporal dominion. His plan was acceptable to nobles and people, but the clergy of his diocese opposed it with all their might. The pope thundered the ban against him, and Emperor Rudolph II. deposed him. The Protestant princes at last deserted him, and the newly elected archbishop, Duke Ernest of Bavaria, overpowered him by an armed force. The issue of Gebhard’s attempt struck terror into other prelates who had been contemplating similar moves.

§ 137.8. The German Emperor.—Ferdinand I., A.D. 1556-1564, conciliatory toward Protestantism, thoroughly dissatisfied with the Tridentine Council, once and again made attempts to secure a union, which all ended in failure. Maximilian II., A.D. 1564-1576, imbued by his tutor, Wolfgang Severus, with an evangelical spirit, which was deepened under the influence of his physician Crato von Crafftheim (§ 141, 10), gave perfect liberty to the Protestants in his dominions, admitted them to many of the higher and lower offices of state, kept down the Jesuits, and was prevented from himself formally going over to Protestantism only by his political relations with Spain and the Catholic princes of the empire. These relations, however, led to the adoption of half measures, out of which afterwards sprang the Thirty Years’ War. His son Rudolph II., A.D. 1576-1612, educated by Jesuits at the Spanish court, gave again to that order unlimited scope, injured the Protestants on every side, and was only prevented by indecision and cowardice from attempting the complete suppression of Protestantism.

 —

Principal authorities for last two sections:

Adam of Bremen, “Gesta Hamburg eccl. Pontificum.” and

Saxo Grammaticus, “Hist. Danica.”

 —

Snorro Sturleson’s, “Heimskringla, or Chronicle of the Kings of Norway.” Transl. from the Icelandic by Laing, 3 vols., London, 1844.

 —

Cosmas of Prague [† A.D. 1125], “Chronicon Prag.”

 —

“The Book of Ser Marco Polo the Venetian.” Edited with Commentary by Col. Yule, 2 vols., London, 1871.

 —

Michaud, “History of the Crusades.” Transl. by Robson, 3 vols., London, 1852.

Mill, “History of the Crusades.” 2 vols., London, 1820.

“Chronicles of the Crusades: Contemporary Narratives of Richard Cœur de Lion, by Richard of Devizes and Geoffrey de Vinsauf, and of the Crusade of St. Louis, by Lord John de Joinville.” London (Bohn).

Gibbon, “History of Crusades.” London, 1869.

 —

Pulleni dicuntur, vel quia recentes et novi, quasi pulli respectu Surianorum reputati sunt, vel quia principaliter de gente Apuliæ matres habuerunt. Cum enim paucas mulieres adduxissent nostri, qui in terras remanserunt, de regno Apuliæ, eo quod propius esset aliis regionibus, vocantes mulieres, cum eis matrimonia contraxerunt.

 —

Stubbs, “Chronicle and Memorials of Richard I.” London, 1864.

 —

Prescott, “History of Ferdinand and Isabella.” Good edition by Kirk, in 1 vol., London, 1886.

Geddes, “History of Expulsion of Moriscoes.” In “Miscell. Tracts.” Vol. i., London, 1714.

McCrie, “Hist. of Prop. and Suppr. of Reformation in Spain.” London, 1829.

Ranke, “History of Reformation.” Transl. by Mrs. Austin, vol. iii., London, 1847.

 —

Milman, “History of the Jews.” Book xxiv. 1, “The Feudal System.”

 —

“De sua conversione.” In Carpzov’s edit. of the “Pugio Fidei” of Raimund Martini, § 103, 9.

 —

Milman, “History of the Jews.” 3 vols., London, 1863; bks. xxiv., xxvi.

Prescott, “Ferdinand and Isabella.” Pt. I., ch. xvii.