PREFACE.
Lately we published the “Manners, Customs, and Dress during the Middle Ages,” a necessary sequel to “The Arts of the Middle Ages.” To understand this important period of our history, we must, as was pointed out at the time, go back to the very source of art, and study society itself—the life of our forefathers. The volume of “Manners and Customs” initiated our readers into all the secrets of Civil Life; the present work treats of the Military and Religious Life of the same period.
The subject is not wanting in grandeur, and we shall endeavour to throw into relief the two parallel forces—namely, the military and the religious life—which shaped the habits of the nation in the epoch of which our work treats.
The influence of these forces was immense. Society was made up of barbarous nations and of the corrupt remnants of the heathen world. Conquerors and conquered had nothing to put in common, with a view to forming a new society, beyond their ruins and their vices. How was a state of things, higher and better than that which had gone before, to be created out of this shapeless mass? What principle of life was there powerfulenough to evoke from amid this chaos modern Europe, with all its variety of forces and of glory, its influence and authority over the rest of the world? Religious life, aided by military power, has brought about such a creation, after all the misery and suffering preceding its birth. Gradually gaining a hold upon society, and elevating its ideas as the tie became closer, religious life endowed it with new manners, a new social life, a set of institutions of which it before knew nothing, and a character which raised it to a degree of moral grandeur which humanity had never as yet attained.
Christianity civilised the barbarians; by unity of faith, it established political unity amongst peoples who were split up into hostile races—a result which would only have been arrived at in former days by the annihilation of nationalities, the dominion of the sword, and the force of oppression. History presents no spectacle more worthy of our attention than the steady and deep operation of this new principle of life infused into a society in a state of decay. This principle could only succeed in remoulding and directing the world by first assimilating men as individuals, and that amidst the excesses, the violence, and the disorders of a barbarism which, even after the lapse of centuries, would not allow itself to be crushed. But it was endowed with a persevering and indomitable energy. Consider how it affected everything, how it enlisted into its service all the forces which society from time to time placed at its disposal, or, to speak more correctly, permitted it to create! By means of the monastic orders, how many necessary works did it not accomplish? The soil was transformed by cultivation; bridges, dykes, and aqueducts were constructed in every direction; manuscripts were preserved in the monasteries; education was given in numberless schools, where the poor were taught gratuitously; the universities were made learned and prosperous; architecture was raised into a science; beneficent institutions were established and liberally endowed.
“Christianity was the greatest benefactor of the Middle Ages,” said M. Benjamin Guérard; “and what is most striking in the revolutions which took place in these semi-barbarous times, is the action of the Church and of religion. The dogma of a common origin and destiny for all menalike, was an unceasing argument for the emancipation of the people; it brought together men of all stations, and opened the way for modern civilisation. Men, though they did not cease to oppress one another, began to recognise the fact that they were all members of the same family, and were led, through religious equality, up to civil and political equality; being brothers in the sight of God, they became equal before the law, the Christian became the citizen.
“This transformation took place gradually and slowly, as being necessary and inevitable, by the continued and simultaneous enfranchisement of men and of land. The slave whom paganism, as it disappeared, handed over to the Christian religion, passed first from a state of servitude to a state of bondage, from bondage he rose to mortmain, and from mortmain to liberty.”
Under the influence of the bishops, legislation was formed upon the principles of Christian morality. In the great councils of the nation, and in the royal councils, they gave a Christian direction to the government of the country, and more than once preserved national unity from being broken up. “The bishops,” says Gibbon, “constructed the French monarchy just as the bees construct the hive.”
At the same time the popes were incessant in their efforts to convert all the Christian peoples into one vast republic; and they attained their purpose in a great measure. The idea was a sublime one, springing so naturally from the unity of the doctrines which all were required to profess. As early as the twelfth century the idea was thus enunciated by Tertullian in his “Apologetica”—“We remain strangers to your factions and to your parties.... The republic of the human race is what we demand.”
Such was the work of Christianity in that society of the Middle Ages of which it was the life and soul. It is necessary to follow it in the accomplishment of this varied task, and, if we would thoroughly understand it, we must consider it in itself, in its inward life, in its form of worship and liturgy, in its monasteries, in its clergy, and in its different institutions, for herein lay its means of action.
The military power placed itself, as a general rule, at the service of theChurch, and it was thus that Christianity was enabled to complete its work. Clovis, the conqueror of the Romans, the Germans, the Burgundians, and the Visigoths, was baptized at Rheims, and brought France within the fold of the Church, just when a great number of the barbarians, the new masters of the Roman empire, were embracing Arianism. In after-days the Church, represented by the sword of Joan of Arc, was instrumental in saving France and restoring her to herself. Between these two extreme points of the history of the Middle Ages, Charlemagne, Godefroi de Bouillon, St. Louis, the age of chivalry and the Crusades, prove to us that this combined action of military and religious life is a true exponent of the character of France. But when we come to consider the ordinary condition of things as they absolutely existed, we find it to be full of evils. Military life amongst the German people had produced feudalism, and with it a terrible anarchy. Royalty was powerless. Authority had not, so to speak, any centre; it was cut up and subdivided throughout the nation. Private or civil warfare became, by the mere force of things, legal for several centuries; and disorder, violence, oppression, and tyranny followed as a natural consequence. Military life, in all its manifestations, hampered and counteracted the beneficent influence of Christianity, and served as the last refuge of barbarism. The Church, however, managed to make the principle of feudalism exercise a moderating influence upon its very excesses, by the creation of chivalry, the noblest military institution which the world has ever known. Chivalry represented the Christian form of the profession of arms. The first duty was “to defend in this world the weakness of all, but especially the weakness of the Church, of justice, and of right.”
“Fais ce que dois, adviegne que peut,C’hest commandé au chevalier.”Ordinances of Chivalry.
“Fais ce que dois, adviegne que peut,C’hest commandé au chevalier.”Ordinances of Chivalry.
“Fais ce que dois, adviegne que peut,C’hest commandé au chevalier.”Ordinances of Chivalry.
“Fais ce que dois, adviegne que peut,
C’hest commandé au chevalier.”
Ordinances of Chivalry.
It was, in fact, an armed force in the service of truth and justice, themselves defenceless. It was at the same time a bright example, the influence of which extended beyond the most brilliant of its exploits. Even this, however, was not sufficient to check the evil and insatiable desire for fighting. Under thepowerful impulse of the popes, the Crusaders served to utilise this warlike spirit, and acted as a diversion which saved Europe from the fury of its own inhabitants and from the dominion of the Koran. Internal discords were brought to an end, the Communes were enfranchised, feudal power decreased, and the royal influence gained in strength, diminishing again during the long crisis of the hundred years’ war, and being once more reinstated by Joan of Arc. Such was the part played by “Military Life in the Middle Ages.”
The development of modern habits, however, is gradually to be traced. The feudal army was replaced by mercenary troops. As military power became concentrated within the hands of the sovereign, monarchy, in the true sense of the term, succeeded to feudalism.
At the same time another and deeper movement was taking place in the moral and religious order of things. A new spirit was convulsing the world. The ideas and manners established in society by Christianity were destined to undergo a change. After the capture of Constantinople, the Grecian savants who had found a refuge in the courts of Italy inspired their Westernconfrèreswith such an affection for ancient literature, that everything which was old came to be regarded with enthusiasm, while, as a natural consequence, every—thing which Christianity had produced was looked upon with contempt. The faith in and the influence of the Church diminished, and individual reason was tempted to throw off the yoke of all teaching authority. Printing, then just invented, served to accelerate this mental revolution. The principle of free examination was proclaimed by Luther, and one-half of Western Europe became Protestant. The tie, at once religious and political, which held Christian nationalities together, was thus broken, and unity amongst people who were divided in their religious doctrine became impossible. At the same period the discovery of America and of a new route to the Indies lent immense force to the development of material interests.
Thus we had the commencement of a complete revolution. The world entered upon new paths, along which it has continued to advance without interruption to our own day.
This work derives a special interest from the circumstances amidst which it is published. Ancient Europe has reached one of those solemn epochsof its history when, divided within itself and uncertain of the turn which events may take, it finds itself face to face with the problem of its future destiny, demanding an immediate solution. What will that solution be? The emotions of the present may incline us to look back regretfully upon that past which reminds us of so much that is great and noble, in spite of its many and inevitable drawbacks, and which, by showing us the origin of modern society, by revealing to us the manner of its birth and its onward progress, may give us the key to its present critical condition when a profound and universal transformation seems about to take place.
It is superfluous to say anything about the engravings contained in this volume. They have been selected with the same view that dictated the publication of those appearing in the two previous volumes—a desire to produce a living image of the past. Each volume forms a collection of archæological treasures got together after the most laborious research; they are attractive to the eye, full of interest and instruction, and we feel that our readers will have in them a complete museum such as has not hitherto been within their reach.
PAUL LACROIX.