§ 93.8. Christianity was introduced into Hungary from Constantinople. A Hungarian prince Gylas received baptism there about A.D. 950, and returned home with a monk Hierotheus, consecrated bishop of the Hungarians. Connection with the Eastern church, however, was soon broken off, and an alliance formed with the Western church. After Henry I. in A.D. 933 defeated the Hungarians at Keuschberg, and still more decidedly after Otto I. in A.D. 955 had completely humbled them by the terrible slaughter at Lechfelde, German influence won the upper hand. The missionary labours of Bishop Piligrim of Passau, as well as the introduction of Christian foreigners, especially Germans, soon gave to Christianity a preponderance throughout the country over paganism. The mission was directly favoured by the Duke Geysa, A.D. 972-997, and his vigorous wife Sarolta, a daughter of the above-named Gylas. The Christianizing of Hungary was completed by Geysa’s son St. Stephen, A.D. 997-1038, who upon his marriage with Gisela, the sister of the Emperor Henry II., was baptized, a pagan reaction was put down, a constitution and laws were given to the country, an archbishopric was founded at Gran with ten suffragan bishops, the crown was put upon his head in A.D. 1000 by Pope Sylvester II., and Hungary was enrolled as an important member of the federation of European Christian States. Under his successors indeed paganism once more rose in a formidable revolt, but was finally stamped out. St. Ladislaw [Ladislaus], A.D. 1077-1095, rooted out its last vestiges.
§ 93.9. Among the numerous Wendish Races in Northern and North-Eastern Germany the chief tribes were the Obotrites in what is now Holstein and Mecklenburg, the Lutitians or Wilzians, between the Elbe and the Oder, the Pomeranians, from the Oder to the Vistula, and the Sorbi, farther south in Saxony and Lusatia. Henry I., A.D. 919-936, and his son Otto I., A.D. 936-973, in several campaigns subjected them to the German yoke, and the latter founded among them in A.D. 968 the archbishopric of Magdeburg besides several bishoprics. The passion for national freedom, as well as the proud contempt, illtreatment, and oppression of the German margraves, rendered Christianity peculiarly hateful to the Wends, and it was only after their freedom and nationality had been completely destroyed and the Slavic population had been outnumbered by German or Germanized colonists, that the Church obtained a firm footing in their land. A revolt of the Obotrites under Mistewoi in A.D. 983, who with the German yoke abjured also the Christian faith, led to the destruction of all Christian institutions. His grandson Gottschalk, educated as a Christian in a German monastery, but roused to fury by the murder of his father Udo, escaped from the monastery in A.D. 1032, renounced Christianity, and set on foot a terrible persecution of Christians and Germans. But he soon bitterly repented this outburst of senseless rage. Taken prisoner by the Germans, he escaped and took refuge in Denmark, but subsequently he returned and founded in A.D. 1045 a great Wendish empire which extended from the North Sea to the Oder. He now enthusiastically applied all his energy to the establishment of the church in his land upon a national basis, for which purpose Adalbert of Bremen sent him missionaries. He was himself frequently their interpreter and expositor. He was eminently successful, but the national party hated him as the friend of the Saxons and the church. He fell by the sword of the assassin in A.D. 1066, and thereupon began a terrible persecution of the Christians. His son Henry having been set aside, the powerful Ranian chief Cruco from the island of Rügen, a fanatical enemy of Christianity, was chosen ruler. At the instigation of Henry he was murdered in his own house in A.D. 1115. Henry died in A.D. 1127. A Danish prince Canute bought the Wendish crown from Lothair duke of Saxony, but was murdered in A.D. 1131. This brought the Wendish empire to an end. The Obotrite chief Niklot, who died in A.D. 1161, held his ground only in the territory of the Obotrites. His son Pribizlaw, the ancestor of the present ruling family of Mecklenburg, by adopting Christianity in A.D. 1164, saved to himself a part of the inheritance of his fathers as a vassal under the Saxon princes. All the rest of the land was divided by Henry the Lion among his German warriors, and the depopulated districts were peopled with German colonists.—In A.D. 1157 Albert the Bear, the founder of the Margravate of Brandenburg, overthrew the dominion of the Lutitians after protracted struggles and endless revolts. He, too, drafted numerous German colonists into the devastated regions.—The Christianizing of the Sorbi was an easier task. After their first defeat by Henry I. in A.D. 922 and 927, they were never again able to regain their old freedom. Alongside of the mission of the sword among the Wends there was always carried on, more or less vigorously, the mission of the Cross. Among the Sorbi bishop Benno of Meissen, who died in A.D. 1107, wrought with special vigour, and among the Obotrites the greatest zeal was displayed by St. Vicelinus. He died bishop of Oldenburg in A.D. 1154.
§ 93.10. Pomerania submitted in A.D. 1121 to the duke of Poland, Boleslaw III., and he compelled them solemnly to promise that they would adopt the Christian faith. The work of conversion, however, appeared to be so unpromising that Boleslaw found none among all his clergy willing to undertake the task. At last in A.D. 1122, a Spanish monk Bernard offered himself. But the Pomeranians drove him away as a beggar who looked only to his own gain, for they thought, if the Christians’ God be really the Lord of heaven and earth He would have sent them a servant in keeping with His glorious majesty. Boleslaw was then convinced that only a man who had strong faith and a martyr’s spirit, united with an imposing figure, rank, and wealth, was fit for the work, and these qualifications he found in bishop Otto of Bamberg. Otto accepted the call, and during two missionary journeys in A.D. 1124-1128 founded the Pomeranian church. Following Bernard’s advice, he went through Pomerania on both occasions with all the pomp of episcopal dignity, with a great retinue and abundant stores of provisions, money, ecclesiastical ornaments, and presents of all kinds. He had unparalleled success, yet he was repeatedly well nigh obtaining the crown of martyrdom which he longed for. The whole Middle Ages furnishes scarcely an equally noble, pure, and successful example of missionary enterprise. None of all the missionaries of that age presents so harmonious a picture of firmness without obstinacy, earnestness without harshness, gentleness without weakness, enthusiasm without fanaticism. And never have the German and Slavic nationalities so nobly, successfully, and faithfully practised mutual forbearance as did the Pomeranians and their apostle.—The last stronghold of Wendish paganism was the island of Rügen. It fell when in A.D. 1168 the Danish king Waldemar I. with the Christian Pomeranian and Obotrite chiefs conquered the island and destroyed its heathen sanctuaries.
§ 93.11. Mission Work among the Finns and Lithuanians.—St. Eric of Sweden in A.D. 1157 introduced Christianity into Finland by conquest and compulsion. Bishop Henry of Upsala, the apostle of the Finns, who accompanied him, suffered a martyr’s death in the following year. The Finns detested Christianity as heartily as they did the rule of the conquering Swedes, who introduced it, and it was only after the third campaign which Thorkel Canutson undertook in A.D. 1293 against Finland, that the Swedish rule and the Christian faith were established, and under a vigorous yet moderate and wise government the Finns were reconciled to both.—Lapland came under the rule of Sweden in A.D. 1279, and thereafter Christianity gradually found entrance. In A.D. 1335 bishop Hemming of Upsala consecrated the first church at Tornea.
§ 93.12. Esthonia, Livonia, and Courland were inhabited by peoples belonging to the Finnic stem. Yet even in early times people from the south and east belonging to the Lithuanian stem had settled in Livonia and Courland, Letts and Lettgalls in Livonia, and Semgalls and Wends in Courland. The first attempts to introduce Christianity into these regions were made by Swedes and Danes, and even under the Danish king Sweyn III., Eric’s son, about A.D. 1048 a church was erected in Courland by Christian merchants, and in Esthonia the Danes not long after built the fortress of Lindanissa. The elevation of the bishopric of Lund into a metropolitanate in A.D. 1098 was projected with a regard to these lands. In A.D. 1171 Pope Alexander III. sent a monk, Fulco, to Lund to convert the heathen and to be bishop of Finland and Esthonia, but he seems never to have entered on his duties or his dignity. Abiding results were first won by German preaching and the German sword. In the middle of the 12th century merchants of Bremen and Lübeck carried on traffic with towns on the banks of the Dwina. A pious priest from the monastery of Segeberg in Holstein, called Meinhart, undertook in their company under the auspices of the archbishop of Bremen, Hartwig II., a missionary journey to those regions in A.D. 1184. He built a church at Üxküll on the Dwina, was recognised as bishop of the place in A.D. 1186, but died in A.D. 1196. His assistant Dietrich carried on the work of the mission in the district from Freiden down to Esthonia. Meinhart’s successor in the bishopric was the Cistercian abbot, Berthold of Loccum in Hanover. Having been driven away soon after his arrival, he returned with an army of German crusaders, and was killed in battle in A.D. 1198. His successor was a canon of Bremen, Albert of Buxhöwden. He transferred the bishop’s seat to Riga, which was built by him in A.D. 1201, founded in A.D. 1202, for the protection of the mission, the Order of the Brethren of the Sword (§ [98, 13]), amid constant battles with Russians, Esthonians, Courlanders and Lithuanians erected new bishoprics in Esthonia (Dorpat), Oesel, and Semgallen, and effected the Christianization of nearly all these lands. He died in A.D. 1229. After A.D. 1219 the Danes, whom Albert had called in to his aid, vied with him in the conquest and conversion of the Esthonians. Waldemar II. founded Revel in A.D. 1219, made it an episcopal see, and did all in his power to restrict the advances of the Germans. In this he did not succeed. The Danes, indeed, were obliged to quit Esthonia in A.D. 1257. After Albert’s death, however, the difficulties of the situation became so great that Volquin, the Master of the Order of the Sword, could see no hope of success save in the union of his order with that of the Teutonic Knights, shortly before established in Prussia. The union, retarded by Danish intrigues, was not effected until A.D. 1237, when a fearful slaughter of Germans by the Lithuanians had endangered not only the existence of the Order of the Sword but even the church of Livonia. Then, too, for the first time was Courland finally subdued and converted. It had, indeed, nominally adopted Christianity in A.D. 1230, but had soon after relapsed into paganism. Finally in A.D. 1255 Riga was raised to the rank of a metropolitanate, and Suerbeer, formerly archbishop of Armagh in Ireland, was appointed by Innocent IV. archbishop of Prussia, Livonia, and Esthonia, with his residence at Riga.
§ 93.13. The Old Prussians and Lithuanians also belonged to the Lettish stem. Adalbert, bishop of Prague, first brought the message of salvation to the Prussians between the Vistula and Memel, but on the very first entrance into Sameland [Samland] in A.D. 997 he won the martyr’s crown. This, too, was the fate twelve years later of the zealous Saxon monk Bruno and eighteen companions on the Lithuanian coast. Two hundred years passed before another missionary was seen in Prussia. The first was the Abbot Gothfried from the Polish monastery of Lukina; but in his case also an end was soon put to his hopefully begun work, as well as to that of his companion Philip, both suffering martyrdom in A.D. 1207. More successful and enduring was the mission work three years later of the Cistercian monk Christian from the Pomeranian monastery of Oliva, in A.D. 1209, the real apostle of the Prussians. He was raised to the rank of bishop in A.D. 1215, and died in A.D. 1245. On the model of the Livonian Order of the Brethren of the Sword he founded in A.D. 1225 the Order of the Knights of Dobrin (Milites Christi). In the very first year of their existence, however, they were reduced to the number of five men. In union with Conrad, Duke of Moravia, whose land had suffered fearfully from the inroads of the pagan Prussians, Christian then called in the aid of the Teutonic Knights, whose order had won great renown in Germany. A branch of this order had settled in A.D. 1228 in Culm, and so laid the foundation of the establishment of the order in Prussia. With the appearance of this order began a sixty years’ bloody conflict directed to the overthrow of Prussian paganism, which can be said to have been effected only in A.D. 1283, when the greater part of the Prussians had been slain after innumerable conflicts with the order and with crusaders from Germany, Poland, Bohemia, etc. Among the crowds of preachers of the gospel, mostly Dominicans, besides Bishop Christian and the noble papal legate William, bishop of Modena, the Polish Dominican Hyacinth, who died in A.D. 1257, a vigorous preacher of faith and repentance, deserves special mention. So early as A.D. 1243, William of Modena had sketched an ecclesiastical organization for the country, which divided Prussia into four dioceses, which were placed in A.D. 1255 under the metropolitanate of Riga.
§ 93.14. The introduction of Christianity into Lithuania was longest delayed. After Ringold had founded in A.D. 1230 a Grand Duchy of Lithuania, his son Mindowe endeavoured to enlarge his dominions by conquest. The army of the Prussian-Livonian Order, however, so humbled him that he sued for peace and was compelled to receive baptism in A.D. 1252. But no sooner had he in some measure regained strength than he threw off the hypocritical mask, and in A.D. 1260 appeared as the foe of his Christian neighbours. His son Wolstinik, who had remained true to the Christian faith, dying in A.D. 1266, reigned too short a time to secure an influence over his people. With him every trace of Christianity disappeared from Lithuania. Christians were again tolerated in his territories by the Grand Duke Gedimin (A.D. 1315-1340). Romish Dominicans and Russian priests vied with one another under his successor Olgerd in endeavours to convert the inhabitants. Olgerd himself was baptized according to the Greek rite, but apostatised. His son Jagello, born of a Christian mother, and married to the young Polish queen Hedwig, whose hand and crown seemed not too dearly purchased by submitting to baptism and undertaking to introduce Christianity among his people, made at last an end to heathenism in Lithuania in A.D. 1386. His subjects, each of whom received a woollen coat as a christening gift, flocked in crowds to receive baptism. The bishop’s residence was fixed at Wilna.
§ 93.15. The Mongolian Mission Field.—From the time of Genghis Khan, who died in A.D. 1227, the princes of the Mongols, in consistency with their principles as deists with little trace of religion, showed themselves equally tolerant and favourable to Christianity, Islam, and Buddhism. The Nestorians were very numerous in this empire, but also very much deteriorated. In A.D. 1240-1241 the Mongols, pressing westward with irresistible force, threatened to overflow and devastate all Europe. Russia and Poland, Silesia, Moravia, and Hungary had been already dreadfully wasted by them, when suddenly and unexpectedly the savage hordes withdrew. Innocent IV. sent an embassage of Dominicans under Nicolas Ascelinus to the Commander Batschu in Persia, and an embassage of Franciscans under John of Piano-Carpini to the Grand Khan Oktaï, Genghis Khan’s successor, to his capital Karakorum, with a view to their conversion and to dissuade them from repeating their inroads. Both missions were unsuccessful. Certain adventurers pretending to be bearers of a message from Mongolia, told Louis IX. of France fabulous stories of the readiness of the Grand Khan Gajuk and his princes to receive Christianity, and their intention to conquer the Holy Land for the Christians. He accordingly sent out two missions to the Mongols. The first, in A.D. 1249 was utterly unsuccessful, for the Mongols regarded the presents given as a regular tribute and as a symbol of voluntary submission. The second mission in A.D. 1253, to the Grand Khan Mangu, although under a brave and accomplished leader, William of Ruysbroek, yielded no fruit; for Mangu, instead of allowing free entrance into the land for the preaching of the gospel, at the close of a disputation with Mohammedans and Buddhists sent the missionaries back to Louis with the threatening demand to tender his submission. After Mangu’s death in A.D. 1257, the Mongolian empire was divided into Eastern and Western, corresponding to China and Persia. The former was governed by Kublai Khan, the latter by Hulagu Khan.—Kublai Khan, the Emperor of China, a genuine type of the religious mongrelism of the Mongolians, showed himself very favourable to Christians, but also patronised the Mohammedans, and in A.D. 1260 gave a hierarchical constitution and consolidated form to Buddhism by the establishment of the first Dalai Lama. The travels of two Venetians of the family of Polo led to the founding of a Latin Christian mission in China. They returned from their Mongolian travels in A.D. 1269. Gregory X. in A.D. 1272 sent two Dominicans to Mongolia along with the two brothers, and the son of one of them, Marco Polo, then seventeen years old. The latter won the unreserved confidence of the Grand Khan, and was entrusted by him with an honourable post in the government.On his return in A.D. 1295 he published an account of his travels, which made an enormous sensation, and afforded for the first time to Western Europe a proper conception of the condition of Eastern Asia.[266] A regular Christian missionary enterprise, however, was first undertaken by the Franciscan Joh. de Monte-Corvino, A.D. 1291-1328, one of the noblest, most intelligent, and most faithful of the missionaries of the Middle Ages. After he had succeeded in overcoming the intrigues of the numerous Nestorians, he won the high esteem of the Grand Khan. In the royal city of Cembalu or Pekin he built two churches, baptized about 6,000 Mongols, and translated the Psalter and the New Testament into Mongolian. He wrought absolutely alone till A.D. 1303. Afterwards, however, other brethren of his order came repeatedly to his aid. Clement V. appointed him archbishop of Cembalu in A.D. 1307. Every year saw new churches established. But internal disturbances, under Kublai’s successor, weakened the power of the Mongolian dynasty, so that in A.D. 1370 it was overthrown by the national Ming dynasty. By the new rulers the Christian missionaries were driven out along with the Mongols, and thus all that they had done was utterly destroyed.—The ruler of Persia, Hulagu Khan, son of a Christian mother and married to a Christian wife, put an end in A.D. 1258 to the khalifate of Bagdad, but was so pressed by the sultan of Egypt, that he entered on a long series of negotiations with the popes and the kings of France and England, who gave him the most encouraging promises of joining their forces with his against the Saracens. His successors, of whom several even formally embraced Christianity, continued these negotiations, but obtained nothing more than empty promises and protestations of friendship. The time of the crusades was over, and the popes, even the most powerful of them, were not able to reawaken the crusading spirit. The Persian khans, vacillating between Christianity and Islam, became more and more powerless, until at last, in A.D. 1387, Tamerlane (Timur) undertook to found on the ruins of the old government a new universal Mongolian empire under the standard of the Crescent. But with his death in A.D. 1405 the dominion of the Mongols in Persia was overthrown, and fell into the hands of the Turkomans. Henceforth amid all changes of dynasties Islam continued the dominant religion.
§ 93.16. The Mission Field of Islam.—The crusader princes and soldiers wished only to wrest the Holy Land from the infidels, but, with the exception perhaps of Louis IX., had no idea of bringing to them the blessings of the gospel. And most of the crusaders, by their licentiousness, covetousness, cruelty, faithlessness, and dissensions among themselves, did much to cause the Saracens to scorn the Christian faith as represented by their lives and example. It was not until the 13th century that the two newly founded mendicant orders of Franciscans and Dominicans began an energetic but fruitless mission among the Moslems of Africa, Sicily, and Spain. St. Francis himself started this work in A.D. 1219, when during the siege of Damietta by the crusaders he entered the camp of the Sultan Camel and bade him kindle a fire and cause that he himself with one of the Moslem priests should be cast into it. When the imam present shrank away at these words, Francis offered to go alone into the fire if the sultan would promise to accept Christianity along with his people should he pass out of the fire uninjured. The sultan refused to promise and sent the saint away unhurt with presents, which, however, he returned. Afterwards several Franciscan missions were sent to the Moslems, but resulted only in giving a crowd of martyrs to the order. The Dominicans, too, at a very early period took part in the mission to the Mohammedans, but were also unsuccessful. The Dominican general Raimund de Pennaforti [Pennaforte], who died in A.D. 1273, devoted himself with special zeal to this task. For the training of the brethren of his order in the oriental languages he founded institutions at Tunis and Murcia. The most important of all these missionary enterprises was that of the talented Raimund Lullus of Majorca, who after his own conversion from a worldly life and after careful study of the language, made three voyages to North Africa and sought in disputations with the Saracen scholars to convince them of the truth of Christianity. But his Ars Magna (§ [103, 7]), which with great ingenuity and enormous labour he had wrought out mainly for this purpose, had no effect. Imprisonment and ill-treatment were on all occasions his only reward. He died in A.D. 1315 in consequence of the ill-usage which he had been subjected.