The foundation of these Orders, greater or less, did not exhaust the impetus in favour of monasticism. Single houses and smaller Orders were founded during the twelfth and thirteenth centuries, of which many attained a merely local importance. The common feature of the great Orders was that each of them formed a Congregation, that is to say, an aggregate of numerous houses scattered over many lands, but following the same rule and acknowledging some sort of allegiance to the original home of the Order. The invention of this model was due to Cluny, although even among the Cluniacs the organisation of the Congregation, with its system of visiting inspectors who reported on the condition of the monasteries to an annual Chapter-General meeting at Cluny, was not completed until the thirteenth century. From the first, however, the Abbot of Cluny was a despot; with the exception of the heads of some monasteries which became affiliated to the Order he was the only abbot, the ruler of the Cluniac house being merely a prior. All the early abbots were men of mark, who were afterwards canonised by the Church. The fourth abbot refused the Papacy; but Gregory VII, Urban II, and Pascal II were all Cluniac monks. The real greatness of the Order was due to its fifth and sixth abbots, Odilo who ruled from 994 to 1049, and Hugh who held the reins of office for an even longer period (1049-1109); while the fame of the Order culminated under Peter the Venerable, the contemporary of St. Bernard.

[Sidenote: Its decay.]

But the history of the abbot who came between Hugh and Peter shows the strange vicissitudes to which even the greatest monasteries might be subjected. Pontius was G.o.dson of Pope Pascal II, who sent to the newly elected abbot his own dalmatic. Calixtus II visited Cluny, and while reaffirming the privileges granted by his predecessors, such as the freedom of Cluniac houses from visitation by the local bishop, he made the Abbot of Cluny _ex officio_ a Cardinal of the Roman Church, and allowed that when the rest of the land was under an interdict the monks of Cluny might celebrate Ma.s.s within the closed doors of their chapels. But as a consequence of these distinctions Pontius' conduct became so unbearable as to cause loud complaints from ecclesiastics of every rank. Ultimately the Pope intervened and persuaded Pontius to resign the abbacy and to make a pilgrimage to Palestine. Meanwhile another abbot was appointed. But Pontius returned, gathered an armed band, and got forcible possession of Cluny, which he proceeded to despoil. Again the Pope, Honorius II, interfered, and Pontius was disposed of.

[Sidenote: Criticism of St. Bernard.]

But such an episode was only too characteristic of the decay which seemed inevitably to fall on each of the monastic Orders. The wealth and privileges of Cluny made its failure all the more conspicuous. A few years after the expulsion of Pontius, St. Bernard wrote to the Abbot of the Cluniac house of St. Thierry a so-called apology, which, while professing a great regard for the Cluniacs Order and pretending to criticise the deficiencies of his own Cistercians, is in reality a scathing attack upon the lapse of the former from the Benedictine rule. He attacks their neglect of manual work and of the rule of silence; their elaborate cookery and nice taste in wines; their interest in the cut and material of their clothes and the luxury of their bed coverlets: the extravagance of the furniture in their chapels, and even the grotesque architecture of their buildings. He especially censures the magnificent state in which the abbots live and with which they travel about, and he declares himself emphatically against that exemption of monasteries from episcopal control which was one of the most prized privileges of the Cluniac Order. Something may perhaps be allowed for exaggeration in this attack; but that there was no serious overstatement is clear from the letters written some years later by Peter the Venerable to St. Bernard, in answer to the accusations made by the Cistercians in general. He justifies the departure from the strict Benedictine rule partly on the ground of its severity, partly because of its unsuitability to the climate; but his defence clearly shows how far, even under so admirable a ruler, the Cluniacs had fallen away from the monastic ideal.

[Sidenote: Cistercians.]

The Cistercian Order, no less than the Orders already mentioned, owed its origin to the desire to revive the primitive monastic rule from which the Cluniacs had fallen away. The wonderful success which it met with made it the chief rival of that Order. The parent monastery of Citeaux, near Dijon, was founded by Robert of Molesme in 1098 under the patronage of the Duke of Burgundy. But the monks kept the rule of St. Benedict in the strictest manner, and their numbers remained small. In 1113, however, they were joined by the youthful Bernard, the son of a Burgundian knight, together with about thirty friends of like mind, whom he had already collected with a view to the cloister life.

At once expansion became not only possible but necessary, and the abbot of the day, Stephen Harding, by birth an Englishman from Sherborne in Dorsetshire, sent out four colonies in succession, which founded the abbeys of La Ferte (1113), Pontigny (1114), Clairvaux and Morimond (1115). The first general chapter of the Order was held in 1116: the scheme of organisation drawn up by Stephen Harding was embodied in _Carta Caritatis_, the Charter of Love, and received the papal sanction in 1119. By the middle of the century (1151) more than five hundred monasteries were represented at the general chapter, and despite the resolution to admit no more houses, the number continued to increase until the whole Order must have contained upwards of two thousand.

[Sidenote: Mode of life.]

The entire organisation of the Cistercian Order made it a strong contrast to the Cluniacs, both in the mode of life of its members and in the method of government. The Cluniacs had become wealthy and luxurious: their black dress, the symbol of humility, had become rather a mark of hypocrisy. In order to guard against these snares the Cistercians, to the wrath of the other monastic Orders, adopted a white habit indicative of the joy which should attend devotion to G.o.d's service. Their monasteries, all dedicated to the Blessed Virgin Mary, were built in lonely places, where they would have no opportunity to engage in parochial work. This indeed was strictly forbidden them as detracting from the contemplative life which should be the ideal of the Cistercian. For the same reason they were forbidden to accept gifts of churches or t.i.thes. The monastic buildings, including the chapel, were to be of the simplest description, without paintings, sculpture, or stained gla.s.s; and the ritual used at the services was in keeping with this bareness. The arrangements of the refectory and the dormitory were equally meagre.

Hard manual work, strict silence, and one daily meal gave the inmates every opportunity of conquering their bodily appet.i.tes.

[Sidenote: Organisation.]

The method of government adopted for the Cistercian Order is also a contrast by imitation of the Cluniac arrangements. It was an essential point that a Cistercian house should be subject to the bishop of the diocese in which it was situated. The episcopal leave was asked before a house was founded, and a Cistercian abbot took an oath of obedience to the local bishop. The actual organisation of the whole Order may be described as aristocratic in contrast with the despotism of the Abbot of Cluny. The Abbot of Citeaux was subject to the visitation and correction of the abbots of the four daughter houses mentioned above, while he in turn visited them; and each of them kept a similar surveillance over the houses which had sprung from their houses. In addition to this scheme of inspection, an annual general chapter met at Citeaux. The abbots of all the houses in France, Germany, and Italy were expected to appear every year; but from remoter lands attendance was demanded only once in three, four, five, or even seven years.

[Sidenote: Decay.]

The Cistercians certainly wrested the lead of the monastic world from Cluny, and until the advent of the Friars no other Order rivalled them in popularity. But no more than any other Order were they exempt from the evils of popularity. The very deserts in which they placed themselves for protection, and the agricultural work with which they occupied their hands, brought them the corrupting wealth; in England they were the owners of the largest flocks of sheep which produced the raw material for the staple trade of the country. They accepted ecclesiastical dignities; they became luxurious and magnificent in their manner of life; they strove for independence of the ecclesiastical authorities, until in the middle of the thirteenth century one of their own abbots quotes against them the saying that "among the monks of the Cistercian Order whatever is pleasing is lawful, whatever is lawful is possible, whatever is possible is done."

[Sidenote: Grant of privileges.]

This degeneracy of the monastic Orders was due in no small measure to the policy of the Papacy. The monasteries, in their desire to shake themselves free from the jurisdiction of the bishop of the diocese, appealed to Rome; and the Pope, in pursuit of his policy of superseding the local authorities, encouraged the monks to regard themselves as a kind of papal militia. Thus from the time of Gregory VII, at all events, all kinds of exemptions and privileges were granted to the monastic communities in general and to the abbots of the greater houses in particular. Exemption from the visitation of the local bishop was one of the most frequent grants, until the great Orders became too powerful to be afraid of any interference. This carried with it the right of jurisdiction by the abbot and general chapter over all churches to which the monastic body had the right of presentation. This was an increasingly serious matter, for pious donors were constantly bequeathing churches and t.i.thes to favourite Orders and popular houses, and the abbot attempted with considerable success to usurp the definitely episcopal authority by inst.i.tuting the parish priest. Nor was this the only matter in which the abbot subst.i.tuted himself for the bishop. The monastic community might build a church without any reference to the local ecclesiastical authority, and the abbot might consecrate it and any altar in it. It is true that if any monk of the house or secular clergyman serving one of the churches in the gift of the house desired ordination to any step in the ecclesiastical hierarchy, the abbot was limited to choosing a bishop who might be asked to perform the duty; but in the course of the thirteenth century, in some cases at least, the Popes gave to certain abbots the privilege of advancing candidates to the minor Orders. Probably Gregory VII began the grants of insignia which marked the episcopal office to abbots of important houses. The Abbot of St.

Maximin in Trier certainly obtained from him permission to wear a mitre and episcopal gloves. Urban II granted to the Abbot of Cluny the right to appear in a dalmatic with a mitre and episcopal sandals and gloves.

[Sidenote: Forged claims.]

What could be gained by favour could also be obtained by payment or claimed by forgery. The expenses of the Roman Curia increased; the monastic Orders were wealthy. Moreover, the critical faculty was slightly developed. Certain monasteries became notorious for the manufacture of doc.u.ments in their own favour, St. Augustine's at Canterbury being especially bad offenders; and certain individuals from time to time supplied such material to all monasteries which would pay for them; while, finally, in return for well-bestowed gifts, the Roman Curia was often willing to recognise the authenticity of a spurious claim.

CHAPTER VI

ST. BERNARD

[Sidenote: Honorius II.]

Calixtus II died in December, 1124, and in a few months (May, 1125) Henry V followed him to the grave. The imperial party at Rome had disappeared, but, on the other hand, Calixtus had established only a truce between the Roman factions. The Frangipani and Pierleoni families each nominated a successor to him, but the former forcibly placed their candidate in the papal chair. The six years of the pontificate of Honorius II (1124-30) are unimportant.

[Sidenote: Lothair II.]

It was perhaps fortunate for the Papacy that the allegiance of Germany was also divided. With Henry V expired the male line of the Salian or Franconian House. He had intended to secure the succession for his nephew, Frederick the One-eyed, Duke of Suabia and head of the family of Hohenstaufen. But the anti-Franconian party procured the election of Lothair, Duke of Saxony, who had built up for himself a practically independent territorial power on the north-eastern side of Germany, and had taken a prominent part in opposition to Henry V.

[Sidenote: Lothair and the Concordat.]

Lothair's election, then, was a triumph for the Papacy, and the Church party could not let pa.s.s so good an opportunity of revising the relations of State and Church in Germany. They had maintained from the first that the Concordat of Worms was a personal arrangement between Calixtus II and Henry V. But the exact nature of Lothair's promise on election is a matter of great dispute. According to the account of an anonymous writer, he undertook that the Church should exercise entire freedom in episcopal elections without being controlled, "as formerly"

(an obvious reference to the Concordat of Worms), by the presence of the lay power or by a recommendation from it, and that after the consecration (not before, according to the terms of the Concordat) the Emperor should, without any payment, invest the prelate with the regalia by the sceptre and should receive his oath of fealty "saving his Order." Lothair's actual conduct, however, in the matter of appointments seems to have been guided by the terms of the Concordat.

[Sidenote: Lothair and the Hohenstaufen.]

Frederick of Hohenstaufen did homage with the rest of the n.o.bles to Lothair, but not unnaturally Lothair distrusted him. Frederick was heir to all the allodial possessions of the late Emperor; but Lothair persuaded to a decision which would have deprived Frederick of a large portion of these, and thus have rendered him and his house practically innocuous. When Frederick refused to accept this decision he was put to the ban of the Empire. The Hohenstaufen party challenged Lothair's t.i.tle to the throne, and put up as their candidate Frederick's younger brother Conrad, Duke of Franconia, who, having been absent in Palestine, had never done homage to Lothair. Conrad was crowned King in Italy, but he was excommunicated by Pope Honorius, and neither in Germany nor in Italy did the Hohenstaufen cause advance.

[Sidenote: Schism in the Papacy.]

Meanwhile a crisis at Rome quite overshadowed the German disputes.

Honorius II died in February, 1130. Immediately the party of the Frangipani, who had stood around him, met and proclaimed a successor as Innocent II. This was irregular, and in any case the act was that of a minority of the Cardinals. It must have been, therefore, with some confidence in the justice of their cause that the opposition party met at a later hour, and by the votes of a majority of the College of Cardinals elected the Cardinal Peter Leonis, the grandson of a converted Jew and formerly a monk of Cluny, as Anacletus II.

There was no question of principle at stake; it was a mere struggle of factions. The partisans of Innocent charged Anacletus with the most heinous crimes. Clearly he was ambitious and able, wealthy and unscrupulous. Moreover, for the moment he was successful. By whatever means, he gradually won the whole of Rome; and Innocent, deserted, made his way by Pisa and Genoa to Burgundy, and so to France. His reception by the Abbey of Cluny was a great strength to his cause, and he there consecrated the new church, which had been forty years in building and was larger than any church yet erected in France. In order that the schism in the Papacy should not be reproduced in every bishopric and abbey of his kingdom, Louis VI of France summoned a Council at Etampes, near Paris, which should decide between the respective merits of the rival Popes.

[Sidenote: Bernard of Clairvaux.]

To this Council a special invitation was sent to the great monk who for the next twenty years dominates the Western Church and completely over-shadows the contemporary Popes. We have of seen that it was the advent of Bernard and his large party at the monastery of Citeaux in 1113 that saved the newly founded Order from premature collapse.

Although only twenty-four years of age, Bernard was entrusted with the third of the parties sent forth in succession to seek new homes for the Order, and he and his twelve companions settled in a gloomy valley in the northernmost corner of Burgundy, which was henceforth to be known as Clairvaux. Here the hardships suffered by the monks in their maintenance of the strict Benedictine rule and the entire mastery over his bodily senses obtained by their young abbot built up a reputation which reacted on the whole body of the Cistercians, and soon made them the most revered and widespread of all the monastic Orders. Bernard himself became the unconscious worker of many miracles: he was the friend and adviser of great potentates in Church and State, and without the least effort on his own part he was gradually acquiring a position as the arbiter of Christendom.

[Sidenote: Acceptance of Innocent II.]

As yet he had confined his interferences in secular matters to the kingdom of France and some of its great fiefs; he had rebuked the King of France for persecution of two bishops; he had remonstrated with the Count of Champagne for cruelty to a va.s.sal. Now he was called upon to intervene for the first time in a matter of European importance. The whole question of the papal election was submitted to his judgment, and his clear decision in favour of Innocent carried the allegiance of France. Advocates of Innocent could not base his claims on legal right, and Bernard led the way in a.s.serting his superiority in personal merit over his rival. At Chartres Innocent met Henry I of England and Normandy, and again it was Bernard's eloquence which won Henry's adhesion. A Synod of German clergy at Wurzburg acknowledged Innocent, and Lothair accepted the decision. But when Innocent met the German King at Liege in March, 1131, fortunately for the Pope Bernard was still by his side. It is true that Lothair stooped to play the part of papal groom, which had been played only by Conrad, the rebellious son of Henry IV; that he and his wife were both crowned by the Pope in the cathedral; and that he promised to lead the Pope back to Rome. But in return for his services Lothair tried to use his opportunity for going back upon the Concordat and claiming the restoration of the right of invest.i.ture. Bernard, however, came to the help of the Pope, and, backed by the general indignation and alarm at the meanness of Lothair's conduct, forced the Emperor to withdraw his demands. Innocent spent some time longer in France, among other places visiting Clairvaux, where the hard life of the inmates filled him and his Italian followers with astonishment.

Throughout these wanderings since the Council of Etampes Bernard had been the constant companion of the Pope, and had ultimately become not merely his most trusted but practically his only counsellor. As a matter of form questions were submitted to the Cardinals, but no action was taken until Bernard's view had been ascertained. In April, 1132, Innocent once more appeared in Italy. Meanwhile Anacletus, having failed to obtain the support of any of the great monarchs of the West, turned to the Normans, and by the grant of the royal t.i.tle gained the allegiance of Roger, Duke of Apulia and Count of Sicily. A few other parts of Europe still acknowledged Anacletus. Scotland was too distant to be troubled by Bernard's influence; but in Lombardy the great abbot worked indefatigably; and the Archbishop of Milan, who had accepted his pallium from Anacletus, was driven out by the citizens, who subsequently welcomed Bernard with enthusiasm and tried to keep him as their archbishop. Duke William X of Aquitaine also continued to acknowledge Anacletus, and when at length Bernard accompanied the legate of Innocent to a conference at his court, the saint had recourse to all the methods of ecclesiastical terrorism at his command before he gained the fearful acquiescence of the ruler.

[Sidenote: Lothair at Rome.]

At length Lothair felt himself sufficiently free to fulfil his promise to Innocent. But the turbulent condition of Germany prevented him from bringing a force of any size, and, despite the vehement eloquence of Bernard, among the cities of Lombardy and Tuscany the friend of Innocent was still the German King and was viewed with much suspicion.

Fortunately, however, Roger of Sicily, the one strong supporter of Anacletus, was engaged in a struggle with his n.o.bles and could give no help. But Lothair desired to avoid bloodshed if possible. He made no attempt, therefore, to get possession of St. Peter's and the Leonine city, which were in the hands of Anacletus and his followers, but contented himself with the peaceful occupation of the rest of Rome. He and his wife were crowned in the church of St. John Lateran by Innocent (June, 1133). Lothair seems again to have used his opportunity to attempt a recovery of the right of invest.i.ture from the Pope; but on this occasion the opponent of the Emperor was his own favourite counsellor, Archbishop Norbert of Magdeburg, the founder of the Premonstratensian Order. A few days later, however, Innocent published two bulls dealing with the questions at issue between himself and the Emperor. The first merely confirms the arrangements of the Concordat, although it certainly omits all mention of the presence of the King at the election. The second bull deals with the inheritance of the Countess Matilda. Henry V had never recognised the donation of the Countess to the Papacy, and consequently, as a lapsed fief and part of the late Emperor's possessions, the lands could be claimed by his Hohenstaufen heirs. This perhaps accounts for Lothair's readiness to accept the conditions imposed by the Pope. Innocent invested him by a ring with the allodial or freehold lands of the Countess in return for an annual tribute and on the understanding that at Lothair's death they should revert to the Papacy. Lothair took no oath of fealty for them, but such oath was exacted from his son-in-law, Henry the Proud of Bavaria, to whom the inheritance was made over on the same conditions. Lothair had perhaps saved the much-coveted lands from being lawfully claimed by the Hohenstaufen; but it was the Pope who had really gained by these transactions, for he had obtained from a lawfully crowned Emperor the recognition of the papal right to their possession. Indeed, the whole episode of Lothair's coronation was treated as a papal triumph, and by Innocent's direction a picture was placed in the Lateran palace in which Lothair was represented as kneeling before the throned Pope to receive the imperial crown, while underneath as inscribed the following distich:--

"Rex stet.i.t ante fores, jurans prius urbis honores, Post h.o.m.o fit papae, sumit quo dante coronam."

Lothair, however, never saw this record of his visit. He returned to Germany, having secured, at any rate for himself, the right of investing his ecclesiastics with their temporalities, the lands of the Countess Matilda, and, most important of all, the imperial crown bestowed at Rome by a Pope who was recognised practically throughout the West. So strengthened, he intended to crush the still opposing Hohenstaufen. But the intercessions of his own Empress and the papal legates were backed up by the fiery eloquence of the all-powerful Bernard, who appeared at the Diet of Bamberg (March, 1135). Lothair was overruled and terms were granted, which first Frederick of Suabia and, later on, Conrad were induced to accept. Frederick confined himself to Suabia, but Conrad attached himself to Lothair's Court, and became one of the Emperor's most honoured followers.

After Lothair's return to Germany, Roger of Sicily gradually recovered his authority in Southern Italy, and he even made use of his championship of Anacletus to annex unopposed some of the papal lands.

Finally, to the scandal of Christendom, the abbey of Monte Ca.s.sino, the premier monastery of the West, declared for Anacletus. Both Innocent and the Norman foes of Roger appealed to Lothair, who crossed the Alps, for a second time, in August, 1136, this time, accompanied by a sufficient force. He did not delay long in Lombardy: he ignored Rome, which apart from Roger was powerless. One army, under Lothair, moved down the sh.o.r.es of the Adriatic; another, under Henry of Bavaria, along the west coast. The fleets of Genoa and Pisa co-operated, and Roger retired into Sicily. But both Emperor and Pope claimed the conquered duchy of Apulia, and the dispute was only settled by both presenting to the new duke the banner by which the invest.i.ture was made. It did not help to soothe the quarrel when the recovered monastery of Monte Ca.s.sino was handed over to the Emperor's Chancellor. Lothair could remain no longer in Italy; but he fell ill on his way back, and died in a Tyrolese village on December 3rd, 1138.

[Sidenote: The end of the schism.]

Lothair had done nothing to end the schism. Innocent was back in Rome, but Anacletus had never been ousted from it. Meanwhile, in the spring of 1137, Bernard had also responded to the appeal of Innocent and returned to Italy. While Lothair was overrunning Apulia Bernard was winning over the adherents of Anacletus in Rome. When Lothair retired Roger immediately began to recover his dominions; but when Bernard made overtures to him on behalf of Innocent, he professed himself quite ready to hear the arguments on both sides. A conference took place between a skilful supporter of Anacletus and this "rustic abbot"; but although Bernard convinced his rhetorical adversary, Roger had too much to lose in acknowledging Innocent, for he would be obliged to surrender the papal lands which he had occupied and, perhaps, the royal t.i.tle, the gift of Anacletus. The end, however, was at hand. Less than two months after Lothair's death Anacletus died (January 25, 1138). His few remaining followers elected a successor, but this was more with the desire of making good terms than of prolonging the schism. Innocent bribed and Bernard persuaded, and the anti-Pope surrendered of his own accord. Bernard, to whom was rightly ascribed the merit of ending the scandal of disunion in Christendom, immediately escaped from his admirers and returned to the solitude of Clairvaux and his literary labours. These were not all self-imposed.

Among his correspondents were persons in all ranks of life; and his letters, no less than his formal treatises, prove his influence as one of the most deeply spiritual teachers of the Middle Ages.

[Sidenote Roger of Sicily.]

Roger of Sicily alone had not accepted Innocent; but a foolish attempt to coerce him ended in the defeat and capture of the Pope. In return for the acknowledgment of papal suzerainty, which involved oblivion of the imperial claims, Innocent not only confirmed to Roger and his successors both his conquests in Southern Italy and the royal t.i.tle, but even, by the grant of the legatine power to the King himself, exempted his kingdom from the visits of papal legates. Roger was supreme in Church and State. A cruel yet vigorous and able ruler, he built up a centralised administrative system from which Henry II of England did not disdain to take lessons. His possession of Sicily carried him to Malta and thence to the north coast of Africa; and before his death in 1154 Tunis was added to his dominions. He was thus one of the greatest among the early Crusaders, and perhaps the most notable ruler of his time.