RELIC-WORSHIP, PILGRIMAGES AND CRUSADES.
GROWTH OF RELIC-WORSHIP—SCHEMES OF THE ROMAN PONTIFFS—MANUFACTURE OF RELICS—THEIR GREAT VARIETY—VALUE OF RELICS—INSULTS OFFERED TO PILGRIMS—PETER THE HERMIT—CRUSADES—DISORDERLY RABBLE—TERRIBLE SUFFERING—CAPTURE OF JERUSALEM—TERRIBLE MASSACRE—CAPTURE OF CONSTANTINOPLE—CRUSADES OF THE CHILDREN—RESULT OF THE CRUSADES—REVIVAL OF LEARNING.
In previous chapters has been traced the apostasy of the early church, also the career of Mahomet, and the conquests and achievements of the Saracens. While these events were transpiring, other causes were at work which led eventually to the elevation of mankind, the history of which plainly indicates the workings of an All-wise Providence.
At this period there were no printed books, and the only means of religious instruction to which the masses had access, were the pictures and images to be found in the churches, together with the explanations of them given by the priests. By means of these practical object-lessons much useful information was imparted. The principal events in the life of our Savior were thus depicted, and, though the people did not fully understand the grandeur of His mission, they at least learned something of His history, their duties to each other and their own future destiny.
Thus there came to be associated in their minds a reverence for the picture or image itself, and this idea extended until it included the localities where the great events of the Savior's life, death and resurrection transpired.
With the growth of devotion to the person of Christ, grew the feeling of reverence for every place which He had visited and every memorial which He had left behind Him. The impulse once given, soon became irresistible. Every incident of the gospel narratives was associated with some particular spot, and millions believed that the sight of these places brought them nearer to heaven. The cave or excavation in which it was said the Redeemer was born, and where the wise men of the East laid before Him their royal gifts of gold, frankincense and myrrh, the mount from which He uttered His blessings on the meek, the merciful and the pure in heart, in short, every spot connected with his life, death and resurrection called forth emotions of passionate veneration. These feelings were greatly intensified by the alleged discovery of the cross on which the Savior died, together with the two crosses on which the thieves were crucified.
The splendid churches raised by the Emperor Constantine and his mother Helena over the supposed spot of our Savior's birth at Bethlehem, and His sepulchre at Jerusalem, became for the Christian of that day what the tomb of the prophet at Medina became afterwards to the followers of Mahomet.
The remission of sins and eternal rewards in the world to come were the blessings promised to the weary pilgrim when he should tread the classic soil of Judea, bathe in the river Jordan, chant his quiet anthem of praise in the cave at Bethlehem,walk in the quiet shades of Gethsemane and kneel in reverence at the Savior's tomb.
No wonder then that a hundred thousand pilgrims might have been seen each year wending their way across the plains of Asia Minor, destined for Jerusalem.
The Roman pontiffs, owing to the ignorance of the times, had already built up a wide-spread system of superstition.
Church of the Holy Sepulchre.
They held almost imperial sway over the countless hordes of central and northern Europe. Even kings and emperors paid tribute, and sovereigns dared not disobey their commands. As an instance, might be mentioned Henry IV., of Germany, who having displeased Pope Gregory VII., was obliged, under penalty of losing his kingdom, to stand as a penitent at the pope's castle gate during three dreary winterdays, seeking pardon and reconciliation of the inexorable pontiff.
It is not surprising that the popes, who had long trafficked in human credulity, saw, in the growth of relic-worship, an opportunity to increase their own power and the revenues of the church of Rome. Accordingly an understanding was made with the monks of Palestine and relics were manufactured in untold numbers.
An amusing and instructive chapter might be written on this subject: amusing because of its absurdity, and instructive as it shows to what extremes of folly men will go when left without the guidance of the Holy Spirit.
The crimes and corruptions of the papacy had destroyed public confidence. The devout instinctively turned with reverence towards every object that recalled the memories of the pure and good who once lived upon the earth.
No sooner had the wild rage for relics fairly set in than each monastery in the vicinity of Jerusalem made a specialty of some particular relic. The monks at Bethlehem sold thousands of pounds of half rotten rags, each fragment purporting to be a portion of the swaddling cloths of the infant Savior. The monks who guarded the supposed sepulchre of Christ, sold hundreds of thousands of little chips of stone said to have been broken off from the very walls of the tomb where the body of Jesus had lain. It does not seem to have shaken the credulity of the pilgrims in the least, that the tomb still remained in as good repair as ever, and showed no marks of demolition.
The monks who inhabited the monasteries on the banks of the Jordan could point to at least twenty places where it was said the Savior had been baptized, and each monastery possessed numerous pebbles which the monks claimed had been touched by His feet. No less than seven monasteries claimed to have the true cross in their possession, and thousands of pieces, of wood amounting to many tons in weight, were sold to devout pilgrims. Each of these pieces, it was claimed, was a part of the true cross.
But it would require a long and tedious list to even enumerate the various articles comprised in this relic-worship. Inorder to get some faint idea of their extent and variety, the relics which the Abbot Martin obtained for his monastery in Alsace might be mentioned. These, among other things, included "a piece of the true cross, a fragment of the infant Savior's swaddling cloths, some pebbles from the river Jordan which the Savior's feet had touched, a branch of the tree under which He prayed in the garden of Gethsemane, a piece of the Savior's robe, for which the Roman soldiers cast lots," (see Matthew, 27th chapter), "a tooth of St. Mark, seven hairs of the martyr, Stephen, a thigh bone of the animal which Jesus rode into Jerusalem," (see Luke, 19th chapter), and (I hesitate to write such blasphemy) "a bottle of the milk of the mother of God."
In connection with this relic-worship, an amusing anecdote is related: It so happened that about thirty pilgrims were traveling homeward from Palestine together. Being somewhat weary, they concluded to rest and refresh themselves. Having partaken of some wine too freely they commenced to boast of the various relics which each had in his possession. One claimed that he had actually the identical piece of money which Peter took out of the fish's mouth (see Matthew, 17th chapter, 27th verse). But, to their mutual surprise, they soon found that each had made a similar purchase. It was plain that at least twenty-nine of them had been defrauded. But they reasoned that if it was not wrong for the monks to defraud them, it would not be wrong for them to defraud others. So they quietly sold the pieces of money as soon as possible.
No doubt one reason why relic-worship became so extensive, was the encouragement given to it by the Roman pontiffs. It was boldly asserted that the possession of a relic was a specific against evil spirits, accidents, disease, and, in short, nearly every evil to which humanity is heir. Hence the great demand for relics by the ignorant and superstitious, and the vast sums of money which were thus poured into the treasury of the church of Rome.
For example, a tooth of an apostle was valued at a sum equal commercially to one hundred dollars of our money, and a thousand dollars would scarcely buy a piece of the true crossas large as a common friction match. Of course these prices varied according to the wealth and the credulity of the purchaser.
When, in A. D. 637, Jerusalem was captured by the Saracens, the Christians and pilgrims were treated with much consideration. They were not only to be safe in their persons, but undisturbed in the exercise of their religion and in the use of their churches.
The yearly influx of at least one hundred thousand pilgrims, however, aroused suspicion among the great mass of Mahometans, who failed to comprehend the purport of their extraordinary journey, but perceived the necessity of putting some restraint on this annual rush of such countless multitudes. The consequence was that wrongs were inflicted and retaliated until the mere journey to Jerusalem involved dangers from which even the bravest might shrink. Insults offered to the pilgrims were accompanied by insults offered to the holy places and to those who ministered in them.
Still the pilgrims went forth by thousands, and occasionally hundreds and frequently only tens returned to recount the miseries and wanton cruelties they had undergone.
Throughout the length and breadth of Christendom a fierce indignation was stirring the hearts of men, and their rage, like pent up waters, needed only an opportunity to rush forth as a flood over the lands under the control of the Mahometans. That opportunity was not long wanting. Peter, the hermit, who had witnessed the barbarities to which the pilgrims were exposed, roused Europe to a frantic state by his preaching.
Dwarfish in stature and mean in person, he was yet filled with a zeal that knew no bounds. The horrors which fired his soul were those which would most surely stir the conscience and arouse the wrath of his hearers. His fiery appeals carried everything before him. Wherever he went, the rich and the poor, the aged and the young, the nobles and the peasants thronged in thousands around the emaciated stranger. He traveled with his head and feet bare, calling on all classes to deliver from the unbeliever the land which was the cradle of their faith.
The vehemence which choked his own utterance became contagious. His sobs and groans called forth the tears and cries of the vast crowds who hung upon his words and greedily devoured the harrowing accounts of the pilgrims, whom Peter brought forward as witnesses of the truth of his picture. The excitement and frenzy of the moment threw, no doubt, a specious coloring over an enterprise of doubtful morality, and which eventually pandered to the basest passion of humanity.
These wars are known in history by the name of Crusades, from the Latin termcrux, a cross, which emblem was painted on the breasts or shoulders of all who engaged in them.
When the masses were thoroughly excited, Pope Urban gave the enterprise his sanction, and promised to all who would enlist a full remission of their sins. This encouraged innumerable desperadoes to assume the badge of the cross. Fanaticism and hypocrisy, lust and avarice strangely urged their several votaries to pursue one path, and all under the sacred and now woefully profaned name of Christian zeal!
Yet the hand of Providence was in all this. Even the rage of men worked out His purpose, and, as the sequel will show, produced results which, under the controlling hand of God led to the elevation of the race.
To give a detailed description of the Crusades would alone require a volume. It is enough to say that the first Crusade failed, not only disastrously, but hideously, so far as the ignorant rabbles under Peter, the hermit, and Walter, the penniless, were concerned. The long and ghastly line of bones whitening the roadside all the way from Hungary to Judea, showed how different a thing it was for a peaceable and solitary pilgrim with his staff and wallet and scallop-shell to beg his way, and the disorderly rabble of thousands upon thousands to rush forward without any organization, and gathering their daily supplies by robbing and killing the helpless peasants on their route. This, in their ignorance or blasphemy, they called "trusting in the providence of God."
The van of the Crusades consisted of two hundred and seventy-five thousand men. Behind these came a rabble oftwo hundred thousand men, women and children, preceded by a goat and a goose, into which some blasphemous lunatic had told them that the Holy Ghost had entered. When at length these animals died, a representation of them was painted on their banner.
In this vile horde no pretense was kept up of order or of decency. Driven to madness by disappointment and famine, and expecting, in their ignorance, that every town they came to must be Jerusalem, they laid hands on whatever they could in their extremity. Their track was marked by robbery, fire and bloodshed. In the first Crusade alone, more than five hundred thousand human beings perished. However, a better organized expedition soon followed, commanded by Godfrey de Bouillon, Duke of Lorraine. By him Jerusalem was captured July 15th, A. D. 1099. As might be expected, its siege and capture were attended by the perpetration of cruelties almost surpassing belief.
What a contrast to the conduct of the Arabs, when the Caliph Omar took Jerusalem, A. D. 637! He rode into the city by the side of the patriarch, Saphronius, conversing with him on its antiquities. When the time of evening prayer arrived, he declined to pay his devotions in the church of Constantine, fearing that his followers might wish to imitate his example, and thus render it practically useless to the Christians; but he knelt outside in the yard near the entrance gate. What a supreme act of religious toleration! When will free-born Americans learn to act thus nobly?
But in the capture of Jerusalem by the Crusaders the brains of young children were dashed out against the walls, infants were thrown over the battlements, men and women were tortured that they might be compelled to disclose hidden wealth, the Jews were driven into their synagogue and there burnt. A massacre of seventy thousand persons took place, and the pope's especial ambassador was seen "partaking in the triumph."
Such were the exploits of the first Crusade. The second was barren of results except the inhuman butchery of thousands of unoffending Jews. The third produced no permanent effects, but a halo of false glory is shed around it, from theexploits of Richard the Lion-heart, king of England, who was connected with it, and whose adventures have stirred to enthusiasm even the dullest of historians. With great difficulty, Pope Innocent III., succeeded in preparing the fourth Crusade, A. D. 1202. The government of Venice agreed to furnish ships to carry them to Palestine, but, actuated by a love of plunder, and a desire to gratify the bitter feeling which existed between the popes of Rome and the bishops of Constantinople, they turned aside to vent their rage on their fellow-Christians. Constantinople was taken by storm A. D. 1204. On the night of its capture more houses were burned than could be found in any three of the largest cities of France. The treasures of the churches were carried away, and even the tombs of the ancient emperors were rifled in the mad search for relics.
Thus, Crusade followed Crusade for more than one hundred and fifty years, until nine armies, comprising more than three millions of men, laid their bodies down to decay and their bones to whiten on the plains and hill-sides of the East.
Among all the enterprises, none were more wild and wicked than those which are called the "Crusades of the children." Emissaries from Rome went throughout Western Europe, preaching and declaring that God would only give the Holy Land into the hands of innocent children. Pope Innocent III. applauded their wild enthusiasm. "These children," said he, "are a reproach to us of riper age. While they hurry to Palestine, we are asleep."
A few words will suffice to tell the story how twenty thousand children, under the boy Stephen, encamped around Vendome. In less than a month ten thousand of them had perished or strayed away. When they reached Marseilles, they lingered near the shore, expecting the Mediterranean to divide, and, like the Red Sea in ancient times, give them a dry passage to Palestine. At length two merchants offered to convey them there in ships, without charge; but at the end of their journey they found themselves, not in Palestine, but in the slave markets of Alexandria and Algiers.
Ancient Vessels.
A sequel to this "o'er true tale" is found in the sufferings of another rabble of thirty thousand boys and girls, who, underthe peasant lad, Nicholas, in crossing the Alps lost nearly half their number. Five thousand reached Genoa, and, being invited by the senate, concluded to settle there. The rest marched to Brindisi, and, setting sail for Palestine, were never heard of more.
Worthless in themselves and wholly useless as a means for founding any permanent dominion in Palestine or elsewhere, these enterprises were a means in the overruling hand of God of effecting the nations of Europe in a way which the promoters never dreamed of.
Their results were many and various. One was that they drew away many of the warlike and turbulent, and gave, as it were, a resting time for the states of Western Europe, during which, learning, science and general culture, among the quietly-disposed, made rapid advances, and many cities and smaller states rose from obscurity to opulence and power.
Another was the change of feeling which took place in the Crusaders themselves. What a surprise awaited these religious barbarians—for such they really were—when for the first time they gazed on the splendors of Constantinople in its palmiest days! What a contrast to their own rude homes, when they passed into Asia Minor, that garden of the world, presenting well-cultivated fields, orchards, vineyards, palaces and schools, the civilization of a thousand years! How unexpected the character of those Saracens, whom they had been taught to regard as no better than bloodthirsty fiends, but whom they found to be valiant, merciful and just!
When Richard the Lion-heart, king of England, lay in his tent consumed by a fever, there came into the camp camels laden with snow, from Mount Lebanon, to assuage his disease. It was a present from his enemy, the great Mahometan Saladin—the homage of one brave soldier to another. But when Richard was returning to England it was by a Christian prince, who should have aided him, that he was treacherously seized and secretly confined.
This was doubtless only one of many such incidents. Every Crusader must have recognized the difference between what they had anticipated and what they had found. They had seen undaunted courage, chivalrous bearing, intellectual culture andreligious toleration far greater than their own. When the Crusaders returned to their native lands, they carried with them the memory of their experiences, and a relish for more polished manners and a higher civilization than that to which they had been accustomed at home. Hence, immediately after the Crusades the arts and sciences began to be sedulously cultivated in Europe. They had departed with the intent of conquering, aye even exterminating their enemies; but by contact with those enemies they had learned in some things "a more excellent way." The words of the Koran inscribed on the banner of Saladin are true: "There is no conqueror but God!" Equally true the words written by the Prophet Esdras, as he sat by the side of the willow-fringed river of Babylon more than twenty-three hundred years ago: "As for truth, it endureth and is always strong; it liveth and conquereth for evermore," (see Apocrypha, I. Esdras, iv., 38).
THE DAWN OF MODERN INTELLIGENCE.
THE MORNING DAWNS—RISE OF KNIGHTHOOD—PRINCIPLES OF KNIGHTS—APOSTATE PRIESTS HELD IN CONTEMPT—WALDENSES—PERSECUTIONS IN SOUTHERN FRANCE—RISE OF THE INQUISITION—LIBERAL POLICY OF FREDERICK—"EVERLASTING GOSPEL"—ITS REMARKABLE TEACHINGS—BACON'S DISCOVERIES—GEOGRAPHICAL KNOWLEDGE—AZORES AND CANARY ISLANDS—TRAVELS OF MARCO POLO—CONDITION OF EUROPEAN STATES—MODERN STATES.
Those who have waited for the dawning of the morning in the latter part of a clear summer night, can understand the delight experienced at the first tokens of approaching day. At first the rays of light are very faint and only perceptible to a keen and experienced eye. As time wears on the timid approach of twilight becomes more perceptible. The intense blue of the sky begins to soften. The rays that first darted upin the far north-east, though occasionally intercepted by mountains or banks of clouds, gradually swing around to the east. The darkness of the night dissolves into the glories of the dawn. The great watch-stars fade away, one by one. The whole firmament is filled with the inflowing tides of morning light. At length a stream of golden sunlight flashes out from above the hills and turns the dewy tear-drops of flower and leaf into rubies and diamonds. Thus the king of day begins his course arrayed in glories too severe for the gaze of man.
In like manner we may in imagination gaze at the dawning of "the dispensation of the fullness of times," and watch the increasing rays of moral, intellectual and spiritual light, feeble indeed at first, yet constantly growing stronger, though sometimes intercepted by mountains of bigotry and mists of error, until at length the gospel's glorious sunshine again lights a benighted world, and the divine authority and Priesthood are restored to the children of men. But let us not anticipate. Let us rather patiently decipher on history's scroll the characters written there by the finger of God. Let us carefully watch the development of His purposes amid the strife and commotion of those perilous times.
With the close of the Crusades the midnight darkness of human history ended. Human misery had reached its climax. Superstition and ignorance had done their most terrible work. Thousands, aye even millions had had an opportunity of comparing the teachings and pretenses of Rome with other civilizations. It is almost needless to say that Catholicism had seriously suffered by the comparison. Rome was weighed in the balance and found wanting.
Those of the Crusaders who remained in Palestine were soon blended with the Mahometan population, and in a few years scarce a vestige of them remained. Many of the leaders who returned were, like Richard the Lion-Hearted, full of praise of the treatment they had received from their enemies, and spent much of their time in founding various orders of chivalry and knighthood. At first those orders received the benediction of the popes. Some of them were even organized before they returned from the Holy Land. Of such were the famousknights of St. John and Knights Hospitaller. But it was soon found that those brave men loved liberty more than priestcraft, so after a time, notwithstanding their eminent services, they were weakened and divided by stratagem, charges were preferred against them and they were cruelly put to death. The story of their fate will ever, remain one of the darkest pages in the annals of our race. But their death only accelerated the progress of their ideas. The spirit and institutions of chivalry spread rapidly.
Treachery and hypocrisy were held by them in detestation. "To speak the truth, to succor the helpless and never turn back from an enemy," was the first vow of the youth who sought the honors of chivalry.
In an age of darkness and degradation, chivalry developed the character of woman. It caused her virtues to be appreciated and honored, made her the equal and companion of man, and the object of his love and devotion. The love of God and the protection of women were enjoined as a single duty (see Halem's Middle Ages, page 512). He who was faithful to his vow and true to his wife was sure of salvation in the opinion of the knights, though he failed to perform the penance prescribed by the Romish clergy.
Chivalry was the religion of the heart, in a rude and untutored age. It had the effect of infusing more of humanity and generous principle into the operations of war than the ancient nations had any conception of. Hence we seldom or never hear in modern times of such scenes of unmingled atrocity, such deadly treachery, such extensive and cold-blooded massacres as we so frequently read of in ancient pagan or papal history.
At the close of the Crusades a great change commenced in society. The minstrels, who with harps had gone about singing ballads, commemorating deeds of heroism and adventure, now changed their theme and sang songs of a very different character. Amid shouts of laughter they went through the land, wagging their heads, and slyly winking their eyes, and singing derisive songs about the amours of the priests, who in turn were not slow to denounce the minstrels as lewd blasphemers and atheists.
While the young were singing, the old were thinking; while the gay were carried away with romance and chivalry, the grave and reflecting were falling into heresy.
About A. D. 1100, Peter Waldo, a wealthy citizen of Lyons, became convinced of the corruptions of Rome. He, probably aided by others, translated the scriptures into Provencal French. Thus, to him the world is indebted for the first translation of the Bible into a modern tongue. Waldo could not long remain in Lyons. He fled into Germany and afterwards settled in Bohemia, where he died about A. D. 1179. He was the instrument of spreading those liberal ideas in Bohemia, of which John Huss and Jerome of Prague became in after times worthy representatives. At the time of his death it is said that Waldo had five hundred thousand followers.
Already, A. D. 1134, Peter de Brueys had been burned at Languedoc for denying infant baptism. Already the valleys of Piedmont were full of Waldenses, who denounced the greed of the popes and the intermingling of bishops in bloodshed and war. At this juncture Innocent III., ascended the pontifical throne. Here was a state of things which, as he considered, demanded immediate attention. The methods to which he resorted for the suppression and extinction of heretics, as misbelievers were called, have made his name forever infamous.
Innocent well knew that the greed and the corruptions of the clergy had made them unpopular with the people. He therefore established the mendicant orders of priests, more commonly known under the names of Franciscans and Dominicans. Vowed to poverty and living on alms, they lived and moved among the masses, and yet were held sacred. The accusations and dissipation of luxury so forcibly urged against the regular clergy, were altogether inapplicable to these half-starved wandering fanatics. Once more for a time the popes had gained possession of the ear of the masses.
At this time Southern France was the garden of reform. Here the eloquence of Abelard, the patriotism of Arnold and the statesmanship of Frederick wielded a mighty influence. Like seeds falling into good ground, they brought forth much fruit. Already Arnold had been burned at the stake and hisashes thrown on the waves of the Tiber. He has thus become the heritage, as it were, of every nation whose shores are washed by the tides of the sea. Seven centuries have rolled by since then, yet the memory of Arnold of Brescia is ever green; the principles for which he lived and died are now incorporated in every constitutional government on the globe.
In no land were his principles more prevalent than in Southern France, and on it Innocent determined to vent his rage. In looking around for a suitable pretext that would rouse the masses and excite them to religious frenzy, he soon discovered the object for which he sought. It was Raymond, earl of Toulouse, who had so far turned Mahometan that he had no less than three wives in emulation of his Saracen neighbors beyond the Pyrenees. An investigation of the domestic life of Raymond, would have shown it to have been far more honorable than that of the popes, themselves. Raymond was therefore arrested on the charge of heresy, of harboring heretics and placing offices of trust in the hands of worthy Jews. His subjects were indignant, for Raymond, it would seem, was a wise and good ruler and much loved by his people.
In the disputes that ensued the pope's ambassador was accidentally killed. Innocent considered this a sufficient reason for sending into the earl's dominion an army of nearly five hundred thousand men. There was no alternative for the earl but to submit. He surrendered up his strong places, and even acknowledged the justice of his punishment. He was publicly stripped naked to the waist, and, with a rope around his neck, led to the altar of the cathedral and there scourged.
But the humiliation and scourging of the earl was not sufficient to satisfy the soldiery. They had come for blood and plunder, and blood and plunder they must have. Then followed such a scene of horror as tongue or pen cannot describe. The army was officered by Roman and French prelates. Bishops were its generals and an archdeacon its engineer. The pope's ambassador was the commander-in-chief, who, when asked by a subordinate officer at the battle of Beziers, how the Catholics might be distinguished from the misbelieversand saved, replied: "Kill them all, God will know His own in the resurrection." In the church of St. Mary Magdalene, seven thousand persons were massacred. In the city twenty thousand more were slaughtered. The place was then fired and left as a monument of priestly vengeance.
Dungeon of the Inquisition.
At the massacre of Levaur four hundred persons were piled together and burned. The embassador, in making up his dispatches to the pope, said that "they made a wonderful blaze, and then went to burn everlastingly in hell."
It was hoped that these horrors would so terrify men that they would never again dare to use the God-given power of reason. The soil had been steeped with the blood of men and the air polluted by their burnings; yet all this did not stifle the truth, nor prevent its growth. Hoping still to effect this, that infernal institution, the Inquisition, was established. Its projectors intended it not only to put an end to public teaching, but also to private thought. When once the Inquisition seized its victim, no person, not even the nearest relative, could converse with him, write to him or intercede for him. He was lost to public view until the hour for his torture or execution had arrived. In Spain alone more than three hundred and forty thousand passed through its terrible ordeal. But this fearful tribunal did not fail to draw upon itself the indignation of men. Such outrages against humanity cannot be perpetrated without bringing retribution in the end.
The great forces which were then at work in society, were well illustrated in the characters of the two leading actors. On one side stands Innocent III., his hands red with the blood of his fellow-men, and hesitating at no atrocity in order to accomplish his purposes.
On the other, was Frederick II., emperor of Germany and Italy. Frederick's early life had been spent in familiar intercourse with Jews and Arabs. In a Saracen university he had received his education; and to his many other accomplishments, he added the speaking of the Arabic as fluently as a Saracen. Jewish and Saracen philosophers had taught him to sneer at the pretensions of the church of Rome: as might be expected he soon came in conflict with her authority.
Between Innocent and Frederick was perpetual enmity; but for a time the conflict was deferred. During this interval the greatness of Frederick was manifested in the internal improvements of his kingdom. He instituted a representative assembly or parliament, which by his sanction framed acode of wise and useful laws. This code asserted the principle of equal rights to all, the peasants, the nobles and the church, and an equal proportion of taxation. It also provided for the toleration of all religions, Catholic, Jewish and Mahometan. Frederick emancipated all the serfs and slaves of his dominions, established cheap courts of justice for the poor, and regulated trade and commerce. He even laid down some of those commercial and political maxims recently discussed by Adam Smith and John Stuart Mill, and only in our own times finally received as true. He also established fairs and markets, for the exchange of products, and offered prizes for mechanical improvements and the best breeds of domestic animals. In Naples he founded a great university with liberal provision for worthy but indigent youths. Under him sculpture, painting, poetry and music were liberally patronized, and the Italian tongue first rose to the dignity of a language.
All this was an abomination in the sight of Rome. Gregory IX., succeeded to the pontifical chair in A. D. 1228. Frederick and his parliaments, his laws and universities, his libraries and his toleration were all denounced, and Frederick himself was delivered over to Satan for the good of his soul. For thirty years Frederick combated the power of the church, but he sank in the conflict at last. But the fate of men is by no means an indication of the fate of principles.
"Truth crushed to earth will rise again,The eternal years of God are hers."
"Truth crushed to earth will rise again,The eternal years of God are hers."
Though denounced then, Frederick is now considered one of the benefactors of his race.
Meanwhile an ominous cloud was gathering in the horizon of Rome. The Franciscans, weary of poverty, began to denounce the luxury and corruptions of the regular clergy. At this juncture a strange book made its appearance, which, under the title of "The Everlasting Gospel," struck terror to the hearts of the papal authorities.
It was affirmed that an angel brought it from heaven and gave it to the priest called Cyril, who it was said delivered it to the Abbot Joachim, by whom the book was published. Cyrilhad been dead about fifty years when the work first made its appearance. According to the admissions of Catholic historians, "The work displayed an enlarged and masterly conception of the historical progress of humanity." It claimed that Romanism had done its work and must now make way for a new order of ideas. It proceeded to show that there are epochs, or ages in the divine government of the world. During the Jewish dispensation, it had been under the immediate influence of God the Father. For the next twelve hundred years, it had been under the control of God the Son, but the time has now arrived when the world would be under the special control of the Holy Spirit. That man need no longer treasure up the relics of antiquity, search after the sayings of the early fathers or even solely and implicitly rely on the letter of the ancient scriptures, for the Holy Spirit would manifest itself in visions, dreams and revelations to the children of men.
One of the grand principles which it taught was, "the divine right of private judgment." It asserted that genius should not be considered an individual possession, but rather "the gift of God—the visible manifestation of the secret workings of the Holy Spirit for the elevation of the race." In short, it taught that "every invention and discovery was only, in some degree, a revelation of God to man," an unfolding of the secret laws of nature to man's finite understanding. It considered, "those heroes as inspired, who, springing from society at appointed epochs, displayed a mental or moral power beyond the ordinary limits of humanity, and around whom, as around a superior and mysterious power, nations and individuals unhesitatingly gather."
It recognized the hand of God in those grand revolutions, those great men, those mighty nations, which, arising from obscurity, communicate a fresh impulse, new vigor and advanced ideas to the human race. It was without doubt the most powerful written work which had appeared since the days of the apostles. No wonder the pope, Alexander IV., took immediate measures for its destruction. So far from being suppressed, its copies were multiplied rapidly, though printing was as yet unknown.
On the far off plains of Bohemia, among the rugged mountains of the Tyrol, by Alpine torrents and in the valleys of Piedmont, as well as on the distant shores of England and Scotland, its words were carefully read and pondered. In size it was nearly equal to the New Testament, and by many of the humble classes it was revered as its equal in authority. Many of its truths were conveyed in the form of fable or parable. Historians generally write in the interest of some sect or party, and finding in it little to flatter the pride or vanity of man, have frequently passed it by in silence or have given it merely a passing notice, but it was evidently an instrument in the hands of God for awakening human intellect.
Meanwhile the boundaries of human knowledge were greatly enlarged. Chemistry and medicine had taken their places as established sciences. Roger Bacon, who was born A. D. 1214, had already astonished the learned by his experiments and discoveries in optics, mathematics and chemistry. At the present time it is almost impossible to comprehend the difficulties and perils which then attended every step in experimental science. For example, in making some experiments on the properties of antimony, or stibium, as it was then called, it was found that when given to the swine in their food it increased their fatness with surprising rapidity. But when it was administered to some half-starved monks the poor fellows were every one killed. Hence the modern name of antimony, fromanti, against, andmoine, a monk. It may also be added that antimony, whether used as a medicine or in the composition of printer's type for the dissemination of truth is equally unhealthy for sectarian bigots of every description.
Geographical knowledge had also been greatly extended. Adventurous merchants had sailed along both the eastern and western shores of Africa far south of the equator, for they discovered stars and constellations invisible in northern latitudes. The Azores and Canary Islands had been rediscovered after a lapse of more than a thousand years. Portuguese sailors had already made voyages to far off Iceland, the "Ullima Thule" of the ancients. With the exception of north-eastern Asia and southern Africa, the entire boundaries of the eastern continent were known. Marco Polo, in theinterests of Venetian commerce, had explored the vast regions of central Asia, and Moorish merchants of Tripoli, by means of caravans, had trafficked with the tribes of central Africa.
The states of Europe had commenced to assume their modern forms; Portugal had become independent of Spain about A. D. 1139; Switzerland, under Rudolph of Hapsburg, became a distinct nationality in A. D. 1151; Ireland was subjugated by Henry II., of England, in A. D. 1172, and British constitutional government commenced by wresting the Magna Charta from King John, in A. D. 1215.
In fine arts we find that Cimabue, who was born in A. D. 1140, and his pupil Giotto, who was born in A. D. 1276, established the Italian school of modern painting.
The foregoing will indicate to some extent the condition of society at the latter end of the thirteenth century. The darkness of night had commenced to vanish. The morning star of intelligence had arisen, heralding the coming of a peaceful day—
"A day not cloudless or devoid of storm,But sunny for the most and clear and warm."
"A day not cloudless or devoid of storm,But sunny for the most and clear and warm."
THE MORNING OF MODERN TIMES.
LESSON FROM HEATHEN MYTHOLOGY—VICISSITUDES OF ROMAN CHURCH—BONIFACE POPE—ADVANCEMENT IN CIVILIZATION—WORK OF THE ROMAN CHURCH—INVENTION OF PRINTING—GUTENBERG—BIBLE FIRST PRINTED—COLUMBUS—HIS WONDERFUL DREAM—HIS GREAT VOYAGE—DISCOVERY OF AMERICA—TRIALS AND TRIUMPHS.
"It breaks—it comes—the misty shadows fly:A rosy radiance gleams upon the sky;The mountain tops reflect it calm and clear,The plain is yet in shade, but day is near."—Chas. Mackay.
"It breaks—it comes—the misty shadows fly:A rosy radiance gleams upon the sky;The mountain tops reflect it calm and clear,The plain is yet in shade, but day is near."—Chas. Mackay.
The fifteenth century may be justly considered the commencement of modern times; for then began the greatrevolution in science, religion and general knowledge, which has continued until the present time. The time-worn colossus of Rome was tottering under its own weight. Great princes filled the thrones of all the principal countries of Europe. The minds of men seemed awakening as from a sleep. A spirit of scientific research had seized the learned, and a desire for knowledge found its way even to the homes of the lowly.
In every grade of society a new life was in motion. "What an age!" exclaimed Huetton, the religious knight of Germany, "studies flourish, minds are awakening; it is a joy merely to be alive!"
The history of those times cannot be correctly told by a simple recital of facts. This truth should ever be acknowledged, that God is ever present on that vast theatre where successive generations of men meet and struggle. It is true He is unseen; and the unthinking multitude may pass heedlessly by. To the ignorant crowd, the history of the world presents a confused chaos; but to men of thought, it appears as a majestic temple on which the invisible hand of God is at work.
Modern minds might learn a lesson from heathen mythology. The name given by the ancient Greeks to the Deity shows that they had received some primeval revelation of this great truth. He was styledZeus, or the life-giver to all that lives—to nations as well as individuals. From his inspirations Minos and other legislators professed to have received their laws; and on his altars kings and people swore their solemn oaths. This great truth is taught by one of the most beautiful fables of heathen mythology.
ThusZeus, the life-giving principle is the father ofClio, the muse of history, whose mother isMnemosyne, or memory. History then is the memory of men's acts and God's providences, and combines a heavenly with an earthly nature. She is the daughter of God and man; but, alas, the purblind philosophy of the nineteenth century has not attained to the lofty views of heathen wisdom!
What a startling fact, that men brought up amid the glorious light of the present age should deny that divineintervention in human affairs which even the very heathens admitted!
The beginning of the fifteenth century finds Boniface IX., on the pontifical throne. During his reign the papal power culminated and began to decline.
No empire of ancient or modern times has experienced such marvelous and varied vicissitudes, as those which have befallen the empire of the Roman church. Born in obscurity and reared in adversity, that church nevertheless succeeded in climbing to a loftier throne and grasping the scepter of a more absolute dominion than either a Xerxes or an Alexander could boast. Pretending to despise mere worldly gains, she cunningly turned the channels of riches towards herself, and emptied them without scruple into her own coffers.
When Boniface ascended the papal throne, the authority of Rome was apparently greater than ever; but in reality it was much undermined by the advancing labors of civilization.
Society had made a great advance in the previous eight hundred years. In the seventh century, a cloud of more than Egyptian darkness overshadowed Europe. Then it was occupied by wandering savages; now it was organized into families, neighborhoods and cities. The seventh century left it full of bondmen; the fifteenth found it without a slave. Where there had been trackless forests there were now the abodes of civilized men. Instead of bloody chieftains drinking out of their enemies' skulls, there were grave professors teaching the laws of nature and the principles of science.
Nor was this all. Rome herself had a preparatory work to do, and had she confined herself to that work, and sought not to trammel the minds of men, she would have continued a blessing to the race. Never before in the history of the world was there such a system. From her central seat she could equally take in a hemisphere at a glance or examine the private life of any individual. In all Europe there was not a man too great or too obscure, too insignificant or too desolate for her. Surrounded by her solemnities every one received his name at her altar; her bells chimed at his marriage; and her knell tolled at his funeral. When even to his friends his lifeless corpse had become an offense, she received it into herconsecrated ground, there to rest until the great reckoning day. In times of lawlessness and rapine, she sheltered the helpless from the tyrant, and made her sanctuaries a refuge for the despairing and oppressed, But like all man-made systems of religion, she failed by attempting to enforce fixed laws on society in the presence of higher truths and advancing civilization.
During all these centuries mankind had slowly but surely advanced and Abraham's seed, the Jews and Saracens, had been the leaders of that progress. Quietly the materials had been gathering until the whole continent was ripe for revolution.
Meanwhile God had raised up instruments, by which the commerce, politics and religious thought of Europe were completely changed.
In A. D. 1484, there were living in various parts of Europe three persons who were destined to set in motion these mighty movements. These were Gutenberg, Columbus and Luther. Around these men cluster many notable events; and a history of their lives and times would include some of the brightest pages in the annals of our race.
Gutenberg was then an old man living at Mentz, in Germany. His broad shoulders, well knit frame and strong arms showed that he was acquainted with labor, and capable of great endurance. His broad and full forehead indicated a man of reflective mind and inventive faculty. His keen, full grey eye revealed a soul full of earnestness, intelligence and power. He had conferred on mankind the most useful invention, since Cadmus, nearly three thousand years ago, taught the barbarian Greeks the art of writing. This invention was the art of printing, which has been such a mighty instrument for the transmission of thought, and the civilization of the world. The Saracens had already invented the art of making paper from linen rags. Previous to this, parchment was the only substance well adapted for writing upon. Paper-making and printing produced great changes in the manufacture of books. By the one, books were greatly cheapened, by the other, greatly multiplied. Thought could now be transmitted cheaply and swiftly in a thousand different directions. Priestcraft saw thedanger, and, terrified lest truth should emerge, immediately attempted to control and restrain the press. At this time the art of printing was known to only five or six persons. It is curious to observe that even war was the means of quickening the growth and extension of this wonderful art. In 1462, the storming of Mentz dispersed Gutenberg and his co-workers and gave the secret to the world. In A. D. 1465, it appeared in Italy; in 1469, in France; in 1474, Caxton brought it to England, and in 1477 it was introduced in Spain.
Meanwhile Pope Alexander VI., excommunicated all printers not licensed by him, and an order was issued to burn all books not recommended by the papal authorities. But these frantic struggles of the powers of darkness were unavailing. Lovers of books were gratified by seeing them multiplied by thousands. The Bible was printed as early as 1454, and was followed shortly afterwards by other important books.
The power of the press continued to increase, until at the present time it is without doubt the most powerful aid to modern civilization.
At the beginning of the fifteenth century a profound ignorance prevailed concerning the western regions of the Atlantic. Its vast waters were regarded with awe and wonder; and though from time to time, pieces of carved wood and other relics of Indian skill had floated to the shores of the old world, giving to its wondering inhabitants evidences of land beyond the watery horizon, yet no one ventured to spread a sail and seek that land veiled in mystery and peril.
Columbus was the first who had the inspiration to conceive and the heroic courage to brave the mysteries of this perilous deep. He unfolded to the wandering gaze of the inhabitants of Europe a new hemisphere, and opened it to their spirit of discovery and enterprise—opened it also, alas, to their cupidity and cruelty!
Christopher Columbus was born in the city Genoa, about 1447, and became one of the most remarkable men of any land or time. Having carefully studied the sciences of geography and astronomy he became convinced that the earth was not flat, as most men then believed, but was really a vast globe or ball. He perceived that when the moon was eclipsed, theshadow which the earth cast upon the moon was round; and he reasoned that as the shadow was round, the object that made that shadow must be round also.
He visited the great Saracen schools in Spain, and there received additional proof of this truth. Spain, was then a great maritime nation, and there he conversed with great sea-captains whose voyages were already attracting the attention of the learned. He himself also made a voyage to far off Iceland, and possibly to Greenland, to which country the pope had already sent a bishop and several missionaries.