The crisis came when the long march of the successful Muhammadans was stayed by the arms of S. Arnulf's descendant Charles Martel, mayor of the palace to the King of Austrasia 717, to all the kingdoms from 719, who lived till 741. In 711 the Wisigothic monarchy of Spain had fallen before the infidels: in 720 the Moors entered Gaul. From then to 731 there was for Abder Rahman an almost unbroken triumph. The power of the Prophet reached from Damascus to beyond the Pyrenees. Then Charles Martel came to the relief of Southern Gaul, and on an October Sunday in 732 the hosts of Islam were utterly routed at Poictiers by the soldiers of the Cross. [Sidenote: The defeat of the Saracens.] It was a great deliverance; and there is no wonder that imagination has exaggerated its importance and thought that but for the Moorish defeat there might to-day be a muezzin in every Highland steeple and an Imám set over every Oxford college. Charles had still to reconquer Septimania and Provence. Arles and Nîmes, the great Roman cities, had to be recovered from the Arabs who had seized them, and Avignon, Agde, Beziers, cities whose future was as wonderful as was the others' past, were also won back by the arms of the Christian chief.
Charles died in 741. He had refused to help Pope {147} Gregory III. in 739 against the Lombards. It was reserved for his son Pippin to make that alliance between the papacy and the Karling house which dictated the future of Europe. [Sidenote: Pippin.] To Pippin came the lordship of the West Franks, to Carloman his brother that of the East Franks, when their father died. They conquered, they reformed the Church among the Franks, with the aid of Boniface, and then came that dramatic retirement of Carloman in 747 which showed him to be true heir of S. Arnulf. Four years later the house of the Karlings became the nominal as well as the real rulers of the Franks. In 751 the bishop of Würzburg for the East Franks, and the abbat of S. Denis for those of the West, went to Rome to ask the pope's advice. Were the wretched Merwings "who were of royal race and were called kings but had no power in the realm save that grants and charters were drawn up in their names" to be still called kings, for "what willed the major domus of the Franks, that they did?" Zacharias answered as a wise man would, that he who had the power should bear the name. And so, blessed by the great missionary S. Boniface, Pippin was "heaved" on the shield, and became king of the Franks, and Childerich, the last of the Merwings, went to a distant monastery to end his days.
[Sidenote: The end of the Imperial power in Italy.]
But this was only a beginning. The pope was threatened by the barbarians, neglected by the emperors who reigned at Constantinople, and at last was in actual conflict with those who tried to impose Iconoclasm upon the Church. In 751 the exarchate, the representation of the Imperial power in Italy, with its seat at Ravenna, was overwhelmed by the {148} arms of Aistulf, the Lombard king. The time had come, thought Pope Stephen II. (752-7), when the distant barbarians, now orthodox, should be called to save the patrimony of S. Peter from the barbarians near at hand. In S. Peter's name letters summoned Pippin to the rescue of the church especially dear to the Franks.[1] But before this Stephen had made Pippin his friend. In 753 he left Rome and failing to win from Aistulf any concession to the Imperial power made his way across the Alps, and on the Feast of the Epiphany, 754, met in their own land Pippin and his son who was to be Charles the Great. The pope fell at the king's feet and besought him by the mercies of God to save the Romans from the hands of the Lombards. Then Pippin and all his lords held up their hands in sign of welcome and support. Then Stephen on July 28, 754, in the great monastery which was to become the crowning-place of Frankish kings, anointed Pippin and his sons Charles and Carloman as king of the Franks and kings in succession.
[Sidenote: The crowning of Pippin.]
A point of special interest in this event is the title given to Pippin at his crowning at Saint Denis. The title of Patrician of the Romans was given by the pope, as commissioned by the emperor, "to act against the king of the Lombards for the recovery of the lost lands of the Empire." Pippin was made the officer of the distant emperor, and the pope would say as little as possible about the rights of him who ruled in Constantinople, and as much as he could about the Church which ruled in Rome. It was a step in the assertion of {149} political rights for the Roman Church. A new order of things was springing up in Italy. The popes were asserting a political power as belonging to S. Peter. They were asserting that the exarchate had ceased in political theory as well as in practical fact. In this new order Pippin was to be involved as supporter of the protectorate which the papacy assumed to itself.
Then the Franks came forward to save Rome from the Lombards. The last act of the romantic life of Carloman was to plead for justice to Aistulf,—that what he had won should not be taken from him,—and to be refused. Twice Pippin came south and saved the pope: and then the cities he had won he refused to give up to the envoys of the distant emperor and declared that "never should those cities be alienated from the power of S. Peter and the rights of the Roman Church and the pontiff of the Apostolic See." From this dates the Roman pope's independence of the Roman emperor, the definite political severance of Italy from the East, and therefore a great stop towards the schism of the Church. Iconoclasm and the independence of the popes alike worked against the unity of Christendom.
[Sidenote: The papal power.]
Pope Stephen, thanks to Pippin, had become the arbitrator of Italy. The keys of Ravenna and of the twenty-two cities which "stretched along the Adriatic coast from the mouths of the Po to within a few miles of Ancona and inland as far as the Apennines" were laid on the tomb of S. Peter. The "States of the Church" began their long history, the history of "the temporal power."
And this new power was seen outside Italy as well {150} as within. From the eighth century, at least, the popes are found continually intervening in the affairs of the churches among the Franks and the Germans, granting privileges, giving indulgence, writing with explicit claim to the authority which Christ gave to S. Peter. Into the recesses of Gaul, among Normans at Rouen, among Lotharingians at Metz, to Amiens, or Venice, or Limoges, the papal letters penetrated; and their tone is that of confidence that advice will be respected or commands obeyed. And this is, in small matters especially, rather than in great. The popes at least claimed to interfere everywhere in Christian Europe and in everything.[2] Within Italy events moved quickly.