A few days after, his example was followed by another knight, equally a murderer, who had visited the recluses, and, touched by their piety and austerity, resolved to renounce his patrimony and live a penitent.[92]
Had the German migrations been wars of extermination, as they have sometimes been described, the imagination, among the new barbaric population, might have been so stimulated that a pure theocracy would have been developed between the time of Saint Benedict and Saint Bernard. But the barbarians were not animated by hate; on the contrary, they readily amalgamated with the old population, amongst whom the materialism of Rome lay like a rock in a rising tide, sometimes submerged, but never obliterated.
The obstacle which the true emotionalists never overcame was the inheritance of a secular clergy, who, down to the eleventh century, were generally married, and in the higher grades were rather barons than prelates. In France the Archbishop of Rheims, the Bishops of Beauvais, Noyon, Langres, and others, were counts; while in Germany the Archbishops of Mayence, of Treves, and of Cologne were princes and electors, standing on the same footing as the Dukes of Saxony and Bavaria.
As feudal nobles these ecclesiastics were retainers of the king, owed feudal service, led their vassals in war, and some of the fiercest soldiers of the Middle Ages were clerks. Milo of Treves was a famous eighth-century bishop. Charles Martel gave the archbishopric of Rheims to a warrior named Milo, who managed also to obtain the see of Treves. This Milo was the son of Basinus, the last incumbent of the preferment. He was a fierce and irreligious soldier, and was finally killed hunting; but during the forty years in which he held his offices, Boniface, with all the aid of the crown and the pope, was unable to prevail against him, and in 752 Pope Zachary wrote advising that he should be left to the divine vengeance.[93]
Such a system was incompatible with the supremacy of a theocracy. The essence of a theocracy is freedom from secular control, and this craving for freedom was the dominant instinct of monasticism. Saint Anselm, perhaps the most perfect specimen of a monk, felt it in the marrow of his bones; it was the master passion of his life, and he insisted upon it with all the fire of his nature: “Nihil magis diligit Deus in hoc mundo quam libertatem ecclesiæ suæ.... Liberam vult esse Deus sponsam suam, non ancillam.”
Yet only very slowly, as the Empire disintegrated, did the theocratic idea take shape. As late as the ninth century the pope prostrated himself before Charlemagne, and did homage as to a Roman emperor.[94]
Saint Benedict founded Monte Cassino in 529, but centuries elapsed before the Benedictine order rose to power. The early convents were isolated and feeble, and much at the mercy of the laity, who invaded and debauched them. Abbots, like bishops, were often soldiers, who lived within the walls with their wives and children, their hawks, their hounds, and their men-at-arms; and it has been said that, in all France, Corbie and Fleury alone kept always something of their early discipline.
Only in the early years of the most lurid century of the Middle Ages, when decentralization culminated, and the imagination began to gain its fullest intensity, did the period of monastic consolidation open with the foundation of Cluny. In 910 William of Aquitaine drew a charter[95] which, so far as possible, provided for the complete independence of his new corporation. There was no episcopal visitation, and no interference with the election of the abbot. The monks were put directly under the protection of the pope, who was made their sole superior. John XI. confirmed this charter by his bull of 932, and authorized the affiliation of all convents who wished to share in the reform.[96]
The growth of Cluny was marvellous; by the twelfth century two thousand houses obeyed its rule, and its wealth was so great, and its buildings so vast, that in 1245 Innocent IV., the Emperor Baldwin, and Saint Louis were all lodged together within its walls, and with them all the attendant trains of prelates and nobles with their servants.
In the eleventh century no other force of equal energy existed. The monks were the most opulent, the ablest, and the best organized society in Europe, and their effect upon mankind was proportioned to their strength. They intuitively sought autocratic power, and during the centuries when nature favoured them, they passed from triumph to triumph. They first seized upon the papacy and made it self-perpetuating; they then gave battle to the laity for the possession of the secular hierarchy, which had been under temporal control since the very foundation of the Church.