We have now considered the feudal society, first in its most simple and fundamental element, and latterly in its entirety. Under these two aspects, we have endeavoured to trace what its necessary and natural influence must have been on the course of civilisation. We are led, as I conceive, to this double result:
1st, Feudalism has exercised a considerable, and, upon the whole, a salutary influence upon the inward development of the individual being; it excited in the minds of men energetic ideas and sentiments, moral wants, and fine displays of character and passion.
2nd, In a social point of view, it failed in founding either legal order or political guarantees. It was a system indispensable to give a new commencement in Europe to the society so utterly dissolved by barbarism as to be incapable of a more regular or extended form, and the feudal form, radically bad in itself, could neither be reduced to regularity, nor be made expansive. The only political right that the feudal system has given prevalence to in the European society, is the right of resistance. I do not speak of legal resistance, for that could not become a question in a society so little advanced. The progress of society alone effects the substitution, on the one hand, of public powers for individual wills, and on the other, of legal resistance for that offered by particular persons. In this is the great object and chief perfection of the social order: a considerable latitude is left to personal liberty, and when that liberty comes to fail, and is reduced to defend its rightfulness, it is to public reason only that appeal can be made, to decide the process instituted against individual freedom. Such is the system of legal order and of legal resistance. Under the feudal system, there was of course nothing similar. The right of resistance, supported and practised by the feudal law, was the right of personal resistance—a terrible and unsocial right, since it is an appeal to force, to war, which is the destruction of society itself; but it is nevertheless a right which can never be completely extinguished in the human mind, for its abolition would be a recognition of servitude. The sentiment of the right of resistance had perished in the decay of the Roman society, and could not be raked up from its ashes; nor could it spring very naturally, as I imagine, from the principles of the Christian society. Feudalism, then, introduced it into the manners of Europe. It is to the honour of civilisation to render it always active and dormant, whilst it is to the credit of the feudal system to have constantly professed and asserted it.
Such is the result, if I mistake not, of the examination into the feudal society, considered in itself and in its general elements, independently of the historical development. If we pass to facts, to history, we shall find that everything has happened as was destined, that the feudal regime has effected what it was sure to do, and that its destiny has been in conformity with its nature. Events may be adduced in corroboration of all the conjectures and inductions that I have drawn from the mere nature of that system.
Let us cast a glance upon the general history of feudalism from the tenth to the thirteenth century. It is impossible to be blind to the fact, that it exercised a great and salutary influence upon the individual development of man, of his sentiments, character, and ideas. We cannot open the histories of that period without meeting a crowd of noble sentiments, of great actions, and agreeable developments of humanity, evidently springing from the inward temper of the feudal manners. It is true, chivalry does not resemble feudalism, yet it is its daughter. It was from feudalism that the first notions of those lofty, generous, and faithful sentiments came.
Again, in another point of view, the first burst of the European imagination, the first essays at poetry and literature, the first intellectual pleasures that Europe tasted after shaking off barbarism, were encouraged and fostered by the feudal spirit, and were brought forth in the recesses of the castles. For this sort of development of humanity, a movement in the mind and in life, leisure, a thousand conditions are required, which cannot be met with in the toilsome, sad, and boorish existence of the common people. Hence it is with the feudal times in France, England, and Germany, that the first literary recollections, the first intellectual enjoyments of Europe, are associated.
In return, if we investigate history as to the social influence of feudalism, it will tell us, agreeably to our conjectures, that it has been everywhere opposed, as well to the establishment of general order, as to the extension of general liberty. In whatever quarter we consider the progress of society, we shall find the feudal system standing as an obstacle. From the first period of its existence, we perceive the two forces that have been the great levers in the development of order and liberty, the monarchical power on the one hand, and popular power on the other, royalty and the people attack it, and struggle unceasingly against it. Some attempts were made at various eras to give it regularity, to bring it to a state somewhat legal and general; as in England by William the Conqueror and his sons, in France by St. Louis, and in Germany by several of the emperors. But all the trials and attempts failed, for the very nature of the feudal society was repugnant to order and legality. In modern times, some ingenious men have endeavoured to dress up feudalism as a social system, and to give it a legal, regular, and progressive form: they have made a golden age of it. But if they are asked to adduce their proofs, to assign a locality or a time for this Utopia, they are unable to do so; for they would represent a drama, for which neither theatre nor actors are to be found in the past. The cause of this error is easy of discovery, and it is one which equally explains the contrary mistake of those who cannot entertain the idea of the feudal system without absolute execration. Both parties have failed to take into consideration the double aspect under which feudalism presents itself: to distinguish, on the one hand, its influence upon the individual development of man, upon his character, sentiments, and passions; and on the other, its influences on the social state. The first are unable to conceive that a social system should be so full of evils, and so fatal, as is alleged, in which such lofty sentiments, and so many virtues, are found, in which they see literature take root, and manners assume a certain elevation and dignity. The others behold only the ill resulting from feudalism to the mass of the population, and the obstacles planted by it to the establishment of order and liberty, and are unwilling to believe that noble characteristics, great virtues, or any advancement whatsoever arose from it. Both have overlooked the double element of civilisation, and forgotten that it consists in two developments, one of which can be produced in the course of time, independently of the other; although after many ages, and a long series of events, they must reciprocally call and bring forth each other.
In conclusion, what the feudal system was, and what it effected, it was necessitated to be and to effect. Individuality, a personal existence in full energy, was the predominant feature amongst the conquerors of the Roman world, and therefore the development of individuality necessarily resulted from the social system founded by them. What man himself bears with him into a social system when he enters it, his inward and moral dispositions, powerfully influence the situation he occupies. The situation in its turn reacts upon the dispositions, fortifies and developes them. The individual swayed in the German society; therefore the feudal system, the offspring of the German, exercised its influence to the promotion of individual development. The same fact is discernible in the various elements of civilisation. They have remained faithful to their original principles; they have advanced and pushed forward the world in the route upon which they first entered. In the succeeding lecture, which will embrace the history of the church from the fifth to the twelfth century, and of its influence upon European civilisation, a new and striking example will be supplied.