“It is monstrous,” added the pontiff, “that a son should pretend to beget his father, or a man to create his God: priests are called gods in Scripture, as being the vicars of God; and will you, by your abominable pretensions to grant them their investiture, assume the right of creating them?”[*]
But how convincing soever these arguments, they could not persuade Henry to resign so important a prerogative; and perhaps, as he was possessed of great reflection and learning, he thought that the absurdity of a man’s creating his God, even allowing priests to be gods, was not urged with the best grace by the Roman pontiff. But as he desired still to avoid, at least to delay, the coming to any dangerous extremity with the church, he persuaded Anselm that he should be able, by further negotiation, to attain some composition with Pascal; and for that purpose he despatched three bishops to Rome, while Anselm sent two messengers of his own, to be more fully assured of the pope’s intentions.[**] Pascal wrote back letters equally positive and arrogant, both to the king and primate, urging to the former that, by assuming the right of investitures, he committed a kind of spiritual adultery with the church, who was the spouse of Christ, and who must not admit of such a commerce with any other person;[***] and insisting with the latter, that the pretension of kings to confer benefices was the source of all simony; a topic which had but too much foundation in those ages.[****]
Henry had now no other expedient than to suppress the letter addressed to himself, and to persuade the three bishops to prevaricate, and assert, upon their episcopal faith, that Pascal had assured them in private of his good intentions towards Henry, and of his resolution not to resent any future exertion of his prerogative in granting investitures, though he himself scrupled to give this assurance under his hand, lest other princes should copy the example and assume a like privilege.[*****]
[* Eadmer, p. 61. I much suspect that this text of
Scripture is a forgery of his holiness; for I have not been
able to find it. Yet it passed current in those ages, and
was often quoted by the clergy as the foundation of their
power. See Epist. St. Thorn, p. 169.]
[** Eadmer, p. 62. W. Malms, p. 225.]
[*** Eadmer, p. 63]
[**** Eadmer, p. 64, 66.]
Anselm’s two messengers, who were monks, affirmed to him that it was impossible this story could have any foundation; but their word was not deemed equal to that of three bishops; and the king, as if he had finally gained his cause, proceeded to fill the sees of Hereford and Salisbury, and to invest the new bishops in the usual manner.[*] But Anselm, who, as he had good reason, gave no credit to the asseveration of the king’s messengers, refused not only to consecrate them, but even to communicate with them; and the bishops’ themselves, finding how odious they were become, returned to Henry the ensigns of their dignity. The quarrel every day increased between the king and the primate. The former, notwithstanding the prudence and moderation of his temper, threw out menaces against such as should pretend to oppose him in exerting the ancient prerogatives of his crown; and Anselm, sensible of his own dangerous situation, desired leave to make a journey to Rome, in order to lay the case before the sovereign pontiff. Henry, well pleased to rid himself without violence of so inflexible an antagonist, readily granted him permission. The prelate was attended to the shore by infinite multitudes, not only of monks and clergymen, but people of all ranks, who scrupled not in this manner to declare for their primate against their sovereign, and who regarded his departure as the final abolition of religion and true piety in the kingdom.[**] The king, however, seized all the revenues of his see; and sent William de Warelwast to negotiate with Pascal, and to find some means of accommodation in this delicate affair.
The English minister told Pascal, that his master would rather lose his crown than part with the right of granting investitures. “And I,” replied Pascal, “would rather lose my head than allow him to retain it.”[***] Henry secretly prohibited Anselm from returning, unless he resolved to conform himself to the laws and usages of the kingdom; and the primate took up his residence at Lyons, in expectation that the king would at last be obliged to yield the point which was the present object of controversy between them. Soon after, he was permitted to return to his monastery at Bec, in Normandy; and Henry, besides restoring to him the revenues of his see, treated him with the greatest respect, and held several conferences with him, in order to soften his opposition, and bend him to submission.[****]
[* Eadmer, p. 66. W. Malms, p. 225. Hoveden, p.
469. Sim. Dunelm. p. 228.]
[** Eadmer, p. 71.]
[*** Eadmer, p. 73 W. Malms, p. 226. M. Paris, p.
40]
[**** Hoveden, p. 471]
The people of England, who thought all differences now accommodated, were inclined to blame their primate for absenting, himself so long from his charge; and he daily received letters from his partisans representing the necessity of his speedy return. The total extinction, they told him, of religion and Christianity was likely to ensue from the want of his fatherly care: the most shocking customs prevail in England; and the dread of his severity being now removed, sodomy and the practice of wearing long hair gain ground among all ranks of men, and these enormities openly appear every where, without sense of shame or fear of punishment.[*]
[* Eadmer, p. 81.]
The policy of the court of Rome has commonly been much admired; and men, judging by success, have bestowed the highest eulogies on that prudence by which a power, from such slender beginnings, could advance, without force of arms, to establish a universal and almost absolute monarchy in Europe. But the wisdom of so long a succession of men who filled the papal throne, and who were of such different ages, tempers, and interests, is not intelligible, and could never have place in nature. The instrument, indeed, with which they wrought, the ignorance and superstition of the people, is so gross an engine, of such universal prevalence, and so little liable to accident or disorder, that it may be successful even in the most unskilful hands; and scarce any indiscretion can frustrate its operations. While the court of Rome was openly abandoned to the most flagrant disorders, even while it was torn with schisms and factions, the power of the church daily made a sensible progress in Europe; and the temerity of Gregory and caution of Pascal were equally fortunate in promoting it. The clergy, feeling the necessity which they lay under of being protected against the violence of princes, or rigor of the laws, were well pleased to adhere to a foreign head, who, being removed from the fear of the civil authority, could freely employ the power of the whole church in defending her ancient or usurped properties and privileges, when invaded in any particular country. The monks, desirous of an independence on their diocesans, professed a still more devoted attachment to the triple crown; and the stupid people possessed no science or reason which they could oppose to the most exorbitant pretensions. Nonsense passed for demonstration: the most criminal means were sanctified by the piety of the end: treaties were not supposed to be binding, where the interests of God were concerned: the ancient laws and customs of states had no authority against a divine right: impudent forgeries were received as authentic monuments of antiquity: and the champions of holy church, if successful, were celebrated as heroes; if unfortunate, were worshipped as martyrs; and all events thus turned out equally to the advantage of clerical usurpations. Pascal himself, the reigning pope, was, in the course of this very controversy concerning investitures, involved in circumstances, and necessitated to follow a conduct which would have drawn disgrace and ruin on any temporal prince that had been so unfortunate as to fail into a like situation. His person was seized by the emperor Henry V., and he was obliged, by a formal treaty, to resign to that monarch the right of granting investitures, for which they had so long contended.[*] In order to add greater solemnity to this agreement, the emperor and pope communicated together on the same host; one half of which was given to the prince, the other taken by the pontiff. The most tremendous imprecations were publicly denounced on either of them who should violate the treaty; yet no sooner did Pascal recover his liberty, than he revoked all his concessions, and pronounced the sentence of excommunication against the emperor, who, in the end, was obliged to submit to the terms required of him, and to yield up all his pretensions, which he never could resume.[**]