Such was the work of Christianity in that society of the Middle Ages of which it was the life and soul. It is necessary to follow it in the accomplishment of this varied task, and, if we would thoroughly understand it, we must consider it in itself, in its inward life, in its form of worship and liturgy, in its monasteries, in its clergy, and in its different institutions, for herein lay its means of action.
The military power placed itself, as a general rule, at the service of the Church, and it was thus that Christianity was enabled to complete its work. Clovis, the conqueror of the Romans, the Germans, the Burgundians, and the Visigoths, was baptized at Rheims, and brought France within the fold of the Church, just when a great number of the barbarians, the new masters of the Roman empire, were embracing Arianism. In after-days the Church, represented by the sword of Joan of Arc, was instrumental in saving France and restoring her to herself. Between these two extreme points of the history of the Middle Ages, Charlemagne, Godefroi de Bouillon, St. Louis, the age of chivalry and the Crusades, prove to us that this combined action of military and religious life is a true exponent of the character of France. But when we come to consider the ordinary condition of things as they absolutely existed, we find it to be full of evils. Military life amongst the German people had produced feudalism, and with it a terrible anarchy. Royalty was powerless. Authority had not, so to speak, any centre; it was cut up and subdivided throughout the nation. Private or civil warfare became, by the mere force of things, legal for several centuries; and disorder, violence, oppression, and tyranny followed as a natural consequence. Military life, in all its manifestations, hampered and counteracted the beneficent influence of Christianity, and served as the last refuge of barbarism. The Church, however, managed to make the principle of feudalism exercise a moderating influence upon its very excesses, by the creation of chivalry, the noblest military institution which the world has ever known. Chivalry represented the Christian form of the profession of arms. The first duty was “to defend in this world the weakness of all, but especially the weakness of the Church, of justice, and of right.”
“Fais ce que dois, adviegne que peut,
C’hest commandé au chevalier.”
Ordinances of Chivalry.
It was, in fact, an armed force in the service of truth and justice, themselves defenceless. It was at the same time a bright example, the influence of which extended beyond the most brilliant of its exploits. Even this, however, was not sufficient to check the evil and insatiable desire for fighting. Under the powerful impulse of the popes, the Crusaders served to utilise this warlike spirit, and acted as a diversion which saved Europe from the fury of its own inhabitants and from the dominion of the Koran. Internal discords were brought to an end, the Communes were enfranchised, feudal power decreased, and the royal influence gained in strength, diminishing again during the long crisis of the hundred years’ war, and being once more reinstated by Joan of Arc. Such was the part played by “Military Life in the Middle Ages.”
The development of modern habits, however, is gradually to be traced. The feudal army was replaced by mercenary troops. As military power became concentrated within the hands of the sovereign, monarchy, in the true sense of the term, succeeded to feudalism.
At the same time another and deeper movement was taking place in the moral and religious order of things. A new spirit was convulsing the world. The ideas and manners established in society by Christianity were destined to undergo a change. After the capture of Constantinople, the Grecian savants who had found a refuge in the courts of Italy inspired their Western confrères with such an affection for ancient literature, that everything which was old came to be regarded with enthusiasm, while, as a natural consequence, every—thing which Christianity had produced was looked upon with contempt. The faith in and the influence of the Church diminished, and individual reason was tempted to throw off the yoke of all teaching authority. Printing, then just invented, served to accelerate this mental revolution. The principle of free examination was proclaimed by Luther, and one-half of Western Europe became Protestant. The tie, at once religious and political, which held Christian nationalities together, was thus broken, and unity amongst people who were divided in their religious doctrine became impossible. At the same period the discovery of America and of a new route to the Indies lent immense force to the development of material interests.
Thus we had the commencement of a complete revolution. The world entered upon new paths, along which it has continued to advance without interruption to our own day.
This work derives a special interest from the circumstances amidst which it is published. Ancient Europe has reached one of those solemn epochs of its history when, divided within itself and uncertain of the turn which events may take, it finds itself face to face with the problem of its future destiny, demanding an immediate solution. What will that solution be? The emotions of the present may incline us to look back regretfully upon that past which reminds us of so much that is great and noble, in spite of its many and inevitable drawbacks, and which, by showing us the origin of modern society, by revealing to us the manner of its birth and its onward progress, may give us the key to its present critical condition when a profound and universal transformation seems about to take place.