A Short History of the World by H. G. Wells (most romantic novels TXT) đź“–
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Having fired off this deadly missile Frederick resolved to perform his twelve-year-old promise and go upon a crusade. This was the Sixth Crusade (1228). It was as a crusade, farcical. Frederick II went to Egypt and met and discussed affairs with the Sultan. These two gentlemen, both of sceptical opinions, exchanged congenial views, made a commercial convention to their mutual advantage, and agreed to transfer Jerusalem to Frederick. This indeed was a new sort of crusade, a crusade by private treaty. Here was no blood splashing the conqueror, no “weeping with excess of joy.” As this astonishing crusader was an excommunicated man, he had to be content with a purely secular coronation as King of Jerusalem, taking the crown from the altar with his own hand—for all the clergy were bound to shun him. He then returned to Italy, chased the papal armies which had invaded his dominions back to their own territories, and obliged the Pope to grant him absolution from his excommunication. So a prince might treat the Pope in the thirteenth century, and there was now no storm of popular indignation to avenge him. Those days were past.
In 1239 Gregory IX resumed his struggle with Frederick, excommunicated him for a second time, and renewed that warfare of public abuse in which the papacy had already suffered severely. The controversy was revived after Gregory IX was dead, when Innocent IV was Pope; and again a devastating letter, which men were bound to remember, was written by Frederick against the church. He denounced the pride and irreligion of the clergy, and ascribed all the corruptions of the time to their pride and wealth. He proposed to his fellow princes a general confiscation of church property—for the good of the church. It was a suggestion that never afterwards left the imagination of the European princes.
We will not go on to tell of his last years. The particular events of his life are far less significant than its general atmosphere. It is possible to piece together something of his court life in Sicily. He was luxurious in his way of living, and fond of beautiful things. He is described as licentious. But it is clear that he was a man of very effectual curiosity and inquiry. He gathered Jewish and Moslem as well as Christian philosophers at his court, and he did much to irrigate the Italian mind with Saracenic influences. Through him the Arabic numerals and algebra were introduced to Christian students, and among other philosophers at his court was Michael Scott, who translated portions of Aristotle and the commentaries thereon of the great Arab philosopher Averroes (of Cordoba). In 1224 Frederick founded the University of Naples, and he enlarged and enriched the great medical school at Salerno University. He also founded a zoological garden. He left a book on hawking, which shows him to have been an acute observer of the habits of birds, and he was one of the first Italians to write Italian verse. Italian poetry was indeed born at his court. He has been called by an able writer, “the first of the moderns,” and the phrase expresses aptly the unprejudiced detachment of his intellectual side.
A still more striking intimation of the decay of the living and sustaining forces of the papacy appeared when presently the Popes came into conflict with the growing power of the French King. During the lifetime of the Emperor Frederick II, Germany fell into disunion, and the French King began to play the rôle of guard, supporter and rival to the Pope that had hitherto fallen to the Hohenstaufen Emperors. A series of Popes pursued the policy of supporting the French monarchs. French princes were established in the kingdom of Sicily and Naples, with the support and approval of Rome, and the French Kings saw before them the possibility of restoring and ruling the Empire of Charlemagne. When, however, the German interregnum after the death of Frederick II, the last of the Hohenstaufens, came to all end and Rudolf of Habsburg was elected first Habsburg Emperor (1273), the policy of Rome began to fluctuate between France and Germany, veering about with the sympathies of each successive Pope. In the East in 1261 the Greeks recaptured Constantinople from the Latin emperors, and the founder of the new Greek dynasty, Michael Palæologus, Michael VIII, after some unreal tentatives of reconciliation with the Pope, broke away from the Roman communion altogether, and with that, and the fall of the Latin kingdoms in Asia, the eastward ascendancy of the Popes came to an end.
In 1294 Boniface VIII became Pope. He was an Italian, hostile to the French, and full of a sense of the great traditions and mission of Rome. For a time he carried things with a high hand. In 1300 he held a jubilee, and a vast multitude of pilgrims assembled in Rome. “So great was the influx of money into the papal treasury, that two assistants were kept busy with the rakes collecting the offerings that were deposited at the tomb of St. Peter.” [1] But this festival was a delusive triumph. Boniface came into conflict with the French King in 1302, and in 1303, as he was about to pronounce sentence of excommunication against that monarch, he was surprised and arrested in his own ancestral palace at Anagni, by Guillaume de Nogaret. This agent from the French King forced an entrance into the palace, made his way into the bedroom of the frightened Pope—he was lying in bed with a cross in his hands—and heaped threats and insults upon him. The Pope was liberated a day or so later by the townspeople, and returned to Rome; but there he was seized upon and again made prisoner by the Orsini family, and in a few weeks’ time the shocked and disillusioned old man died a prisoner in their hands.
This series is from casts in the Victoria and Albert Museum of the original brass statuettes in the Rijks Museum, Amsterdam
The people of Anagni did resent the first outrage, and rose against Nogaret to liberate Boniface, but then Anagni was the Pope’s native town. The important point to note is that the French King in this rough treatment of the head of Christendom was acting with the full approval of his people; he had summoned a council of the Three Estates of France (lords, church and commons) and gained their consent before proceeding to extremities. Neither in Italy, Germany nor England was there the slightest general manifestation of disapproval at this free handling of the sovereign pontiff. The idea of Christendom had decayed until its power over the minds of men had gone.
Throughout the fourteenth century the papacy did nothing to recover its moral sway. The next Pope elected, Clement V, was a Frenchman, the choice of King Philip of France. He never came to Rome. He set up his court in the town of Avignon, which then belonged not to France but to the papal See, though embedded in French territory, and there his successors remained until 1377, when Pope Gregory XI returned to the Vatican palace in Rome. But Gregory XI did not take the sympathies of the whole church with him. Many of the cardinals were of French origin and their habits and associations were rooted deep at Avignon. When in 1378 Gregory XI died, and an Italian, Urban VI, was elected, these dissentient cardinals declared the election invalid, and elected another Pope, the anti-Pope, Clement VII. This split is called the Great Schism. The Popes remained in Rome, and all the anti-French powers, the Emperor, the King of England, Hungary, Poland and the North of Europe were loyal to them. The anti-Popes, on the other hand, continued in Avignon, and were supported by the King of France, his ally the King of Scotland, Spain, Portugal and various German princes. Each Pope excommunicated and cursed the adherents of his rival (1378-1417).
Is it any wonder that presently all over Europe people began to think for themselves in matters of religion?
The beginnings of the Franciscans and the Dominicans, which we have noted in the preceding chapters, were but two among many of the new forces that were arising in Christendom, either to hold or shatter the church as its own wisdom might decide. Those two orders the church did assimilate and use, though with a little violence in the case of the former. But other forces were more frankly disobedient and critical. A century and a half later came Wycliffe (1320-1384). He was a learned Doctor at Oxford. Quite late in his life he began a series of outspoken criticisms of the corruption of the clergy and the unwisdom of the church. He organized a number of poor priests, the Wycliffites, to spread his ideas throughout England; and in order that people should judge between the church and himself, he translated the Bible into English. He was a more learned and far abler man than either St. Francis or St. Dominic. He had supporters in high places and a great following among the people; and though Rome raged against him, and ordered his imprisonment, he died a free man. But the black and ancient spirit that was leading the Catholic Church to its destruction would not let his bones rest in the grave. By a decree of the Council of Constance in 1415, his remains were ordered to be dug up and burnt, an order which was carried out at the command of Pope Martin V by Bishop Fleming in 1428. This desecration was not the act of some isolated fanatic; it was the official act of the church.
[1] J. H. Robinson.
BUT in the thirteenth century, while this strange and finally ineffectual struggle to unify Christendom under the rule of the Pope was going on in Europe, far more momentous events were afoot upon the larger stage of Asia. A Turkish people from the country to the north of China rose suddenly to prominence in the world’s affairs, and achieved such a series of conquests as has no parallel in history. These were the Mongols. At the opening of the thirteenth century they were a horde of nomadic horsemen, living very much as their predecessors, the Huns, had done, subsisting chiefly upon meat and mare’s milk and living in tents of skin. They had shaken themselves free from Chinese dominion, and brought a number of other Turkish tribes into a military confederacy. Their central camp was at Karakorum in Mongolia.
At this time China was in a state of division. The great dynasty of Tang had passed into decay by the tenth century, and after a phase of division into warring states, three main empires, that of Kin in the north with Pekin as its capital and that of Sung in the south
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