The a.s.sertion of the suspected person that he was not a heretic did not receive any attention, for it was a.s.sumed that he would naturally deny his guilt, as would any other criminal. A person's belief had, therefore, to be judged by outward acts. Consequently one might fall into the hands of the Inquisition by mere inadvertent conversation with a heretic, by some unintentional neglect to show due respect toward the Church rites, or by the malicious testimony of one's neighbors. This is really the most dreadful aspect of the Inquisition and its procedure.

It put a premium on talebearing and resorted to most cruel means to convict those who earnestly denied that their beliefs were different from those of the Church.

[Sidenote: Fate of the convicted heretic.]

If the suspected person confessed his guilt and abjured his heresy, he was forgiven and received back into the Church; but a penance of life imprisonment was imposed upon him as a fitting means of wiping away the unspeakable sin of which he had been guilty. If he remained impenitent, he was "relaxed to the secular arm"[153]; that is to say, the Church, whose law forbade it to shed blood, handed over the convicted person to the civil power, which burned him alive without further trial.

[Sidenote: Founding of the mendicant orders.]

88. We may now turn to that far more cheerful and effective method of meeting the opponents of the Church, which may be said to have been discovered by St. Francis of a.s.sisi. His teachings and the example of his beautiful life probably did far more to secure continued allegiance to the Church than all the hideous devices of the Inquisition.

We have seen how the Waldensians tried to better the world by living simple lives and preaching the Gospel. Owing to the disfavor of the church authorities, who declared their teachings erroneous and dangerous, they were prevented from publicly carrying on their missionary work. Yet all conscientious men agreed with the Waldensians that the world was in a sad plight owing to the negligence and the misdeeds of the clergy. St. Francis and St. Dominic strove to meet the needs of their time by inventing a new kind of clergyman, the begging brother, or mendicant friar (Latin, _frater_, brother). He was to do just what the bishops and parish priests ordinarily failed to do,--namely, lead a holy life of self-sacrifice, defend the orthodox beliefs against the reproaches and attacks of the heretics, and awaken the people at large to a new spiritual life. The founding of the mendicant orders is one of the most important and interesting events of the Middle Ages.

[Sidenote: St. Francis of a.s.sisi, 1182-1226.]

There is no more lovely and fascinating figure in all history than St.

Francis. He was born (probably in 1182) at a.s.sisi, a little town in central Italy. He was the son of a well-to-do merchant, and during his early youth he lived a very gay life, spending his father's money freely. He read the French romances of the time and dreamed of imitating the brave knights whose adventures they described. Although his companions were wild and reckless, there was a delicacy and chivalry in Francis' own make-up which made him hate all things coa.r.s.e and heartless. When later he voluntarily became a beggar, his ragged coat still covered a true poet and knight.

[Sidenote: Francis forsakes his life of luxury and his inheritance and becomes a hermit.]

The contrast between his own life of luxury and the sad state of the poor early afflicted him. When he was about twenty, after a long and serious illness which made a break in his gay life and gave him time to think, he suddenly lost his love for the old pleasures and began to consort with the dest.i.tute, above all with the lepers. Now Francis, being delicately organized and nurtured, especially loathed these miserable creatures, but he forced himself to kiss their hands, as if they were his friends, and to wash their sores. So he gained a great victory over himself, and that which seemed bitter to him became, as he says, "sweet and easy."

His father does not appear to have had any fondness whatever for beggars, and the relations between him and his son grew more and more strained. When finally he threatened to disinherit the young man, Francis cheerfully agreed to surrender all right to his inheritance.

Stripping off his clothes and giving them back to his father, he accepted the worn-out garment of a gardener and became a homeless hermit, busying himself in repairing the dilapidated chapels near a.s.sisi.

[Sidenote: He believes he receives a direct message from Heaven.]

One day in February, 1209, as he was listening to Ma.s.s, the priest, turning toward him by chance, read: "And as ye go, preach, saying, The kingdom of heaven is at hand.... Get you no gold, nor silver, nor bra.s.s in your purses, no wallet for your journey, neither two coats, nor shoes, nor staff; for the laborer is worthy of his food" (Matt. x.

7-10). This seemed to the expectant Francis the answer of Christ himself to his longings for guidance. Here was a complete programme laid out for him. He threw aside his stick, wallet, and shoes and resolved thereafter to lead, literally and absolutely, the life the apostles had led.

[Sidenote: Francis begins to preach and to attract followers.]

He began to preach in a simple way, and before long a rich fellow-townsman resolved to sell all and give to the poor, and follow Francis' example. Others soon joined them, and these joyous penitents, free of worldly burdens, calling themselves "G.o.d's troubadours," went barefoot and moneyless about central Italy preaching the Gospel. Some of those they met "listened willingly, others scoffed, the greater number overwhelmed them with questions, 'Whence come you? Of what order are you?' and they, though sometimes it was wearisome to answer, said simply, 'We are penitents, natives of the city of a.s.sisi.'"

[Sidenote: Seeks and obtains the approval of the pope.]

When, with a dozen followers, Francis appealed to the pope in 1210 to approve his plan, Innocent III hesitated. He did not believe that any one could lead a life of absolute poverty. Then might not these ragged, ill-kempt vagabonds appear to condemn the Church by adopting a life so different from that of the rich and comfortable clergy? Yet if he disapproved the friars, he would seem to disapprove at the same time Christ's directions to his apostles. He finally decided to give his oral sanction and to authorize the brethren to continue their missions. They were to receive the tonsure, and to come under the spiritual authority of the Roman Church.

[Sidenote: Missionary work undertaken.]

89. Seven years later, when Francis' followers had greatly increased, missionary work was begun on a large scale, and brethren were dispatched to Germany, Hungary, France, Spain, and even to Syria. It was not long before an English chronicler was telling with wonder of the arrival in his country of these barefoot men, in their patched gowns and with ropes about their waists, who, with Christian faith, took no thought for the morrow, believing that their Heavenly Father knew what things they had need of.

[Sidenote: Francis did not desire to found a powerful order.]

The ill treatment which the friars received in their distant journeys led them to appeal to the pope for a letter which should request the faithful everywhere to treat them kindly, since they were good Catholics. This was the beginning of numberless privileges from the pope. It grieved Francis, however, to see his little band of companions converted into a great and powerful order. He foresaw that they would soon cease to lead their simple, holy life, and would become ambitious and perhaps rich. "I, little Brother Francis," he writes, "desire to follow the life and the poverty of Jesus Christ, persevering therein until the end; and I beg you all and exhort you to persevere always in this most holy life of poverty, and take good care never to depart from it upon the advice and teachings of anyone whomsoever."

[Sidenote: Francis reluctantly draws up a new rule for the guidance of the friars.]

Francis sorrowfully undertook to draw up a new and more elaborate const.i.tution to take the place of the few Gospel pa.s.sages which he had originally brought together as a guide. After many modifications, to suit the ideas of the pope and the cardinals, the Franciscan Rule was solemnly ratified (1228) by Honorius III. It provides that "The brothers shall appropriate nothing to themselves, neither a house, nor a place, nor anything; but as pilgrims and strangers in this world, in poverty and humility serving G.o.d, they shall confidently seek alms. Nor need they be ashamed, for the Lord made Himself poor for us in this world."

Yet the friars are to work if they are able and if their charitable and religious duties leave them time to do so. They may be paid for this labor in necessities for themselves or their brethren, but never may they receive coin or money. Those may wear shoes who cannot get along without them. They may repair their garments with sackcloth and other remnants. They must live in absolute obedience to their superior and may not, of course, marry nor may they leave the order.[154]

After the death of St. Francis (1226), many of the order, which now numbered several thousand members, wished to maintain the simple rule of absolute poverty. Others, including the new head of the order, believed that much good might be done with the wealth which people were anxious to give them. They argued that the individual friars might still remain absolutely possessionless, even if the order had beautiful churches and comfortable monasteries. A stately church was immediately constructed at a.s.sisi to receive the remains of their humble founder, who in his lifetime had chosen a deserted hovel for his home; and a great chest was set up in the church to receive offerings.

[Sidenote: St. Dominic.]

90. St. Dominic (b. 1170), the founder of the other great mendicant order, was not a simple layman like Francis. He was a churchman and took a regular course of instruction in theology for ten years in a Spanish university. He then (1208) accompanied his bishop to southern France on the eve of the Albigensian crusade and was deeply shocked to see the prevalence of heresy. His host at Toulouse happened to be an Albigensian, and Dominic spent the night in converting him. He then and there determined to devote his life to the extirpation of heresy. The little we know of him indicates that he was a man of resolute purpose and deep convictions, full of burning zeal for the Christian faith, yet kindly and cheerful, and winning in manner.

[Sidenote: Founding of the Dominican order.]

By 1214 a few sympathetic spirits from various parts of Europe had joined Dominic, and they asked Innocent III to sanction their new order.

The pope again hesitated, but is said to have dreamed a dream in which he saw the great Roman Church of the Lateran tottering and ready to fall had not Dominic supported it on his shoulders. So he inferred that the new organization might sometime become a great aid to the papacy and gave it his approval. As soon as possible Dominic sent forth his followers, of whom there were but sixteen, to evangelize the world, just as the Franciscans were undertaking their first missionary journeys. By 1221 the Dominican order was thoroughly organized and had sixty monasteries scattered over western Europe. "Wandering on foot over the face of Europe, under burning suns or chilling blasts, rejecting alms in money but receiving thankfully whatever coa.r.s.e food might be set before the wayfarer, enduring hunger in silent resignation, taking no thought for the morrow, but busied eternally in the work of s.n.a.t.c.hing souls from Satan and lifting men up from the sordid cares of daily life, of ministering to their infirmities and of bringing to their darkened souls a glimpse of heavenly light" (Lea),--in this way did the early Franciscans and Dominicans win the love and veneration of the people.

[Sidenote: Contrast between the mendicants and the older orders.]

91. Unlike the Benedictine monks, each of the friars was under the command not only of the head of his particular monastery, but also of the "general" of the whole order. Like a soldier, he was liable to be sent by his commander upon any mission that the work of the order demanded. The friars indeed regarded themselves as soldiers of Christ.

Instead of devoting themselves to a life of contemplation apart from the world, like the earlier monks, they were accustomed and required to mix with all cla.s.ses of men. They must be ready to dare and suffer all in the interest of their work of saving not only themselves but their fellow-men.

[Sidenote: Contrast between the Dominicans and the Franciscans.]

The Dominicans were called the "Preaching Friars" and were carefully trained in theology in order the better to refute the arguments of the heretics. The pope delegated to them especially the task of conducting the Inquisition. They early began to extend their influence over the universities, and the two most distinguished theologians and teachers of the thirteenth century, Albertus Magnus and Thomas Aquinas, were Dominicans. Among the Franciscans, on the other hand, there was always a considerable party who were suspicious of learning and who showed far more anxiety to remain absolutely poor than did the Dominicans. Yet as a whole the Franciscans, like the Dominicans, accepted the wealth that came to them, and they, too, contributed distinguished scholars to the universities.

[Sidenote: Importance and influence of the new orders.]

The pope quickly recognized the importance of these new orders. He granted them successive privileges which freed them from all control of the bishops, and finally declared that they were to be bound only by their own rules. What was still more important, he gave them the right, if they were priests, to celebrate Ma.s.s everywhere, to preach and to perform the ordinary functions of the parish priests, such as hearing confession, granting absolution, and conducting burials. The friars invaded every parish, and appear to have largely replaced the parish priests. The laity believed them to be holier than the secular clergy and therefore regarded their prayers and ministrations as more efficient. Few towns were without a gray friars' (Franciscan) or a black friars' (Dominican) cloister; few princes but had a Dominican or a Franciscan confessor.

[Sidenote: Opposition of the secular clergy.]

It is hardly necessary to say that the secular clergy took these encroachments very ill. They repeatedly appealed to the pope to abolish the orders, or at least to prevent them from enriching themselves at the expense of the parish priests. But they got little satisfaction. Once the pope quite frankly told a great deputation of cardinals, bishops, and minor clergy that it was their own vain and worldly lives which made them hate the mendicant brothers, who spent the bequests they received from the dying for the honor of G.o.d, instead of wasting it in pleasure.

The mendicant orders have counted among their numbers men of the greatest ability and distinction,--scholars like Thomas Aquinas, reformers like Savonarola, artists like Fra Angelico and Fra Bartolommeo, and scientists like Roger Bacon. In the busy world of the thirteenth century there was no agency more active for good than the friars. Yet their vagrant lives, free from the ordinary control of the Church, and the great wealth which was showered upon them, afforded many obvious temptations which they did not long withstand. Bonaventura, who was made head of the Franciscan order in 1257, admits the general dislike aroused by the greed, idleness, and vice of its degenerate members, as well as by their importunate begging, which rendered the friar more troublesome to the wayfarer than the robber. Nevertheless the friars were preferred to the ordinary priests by high and low alike; it was they, rather than the secular clergy, who maintained and cultivated the religious life in both city and country.

General Reading.--The opening chapter of Lea's monumental work, _A History of the Inquisition of the Middle Ages_ (Harper Bros. & Co., 3 vols., $10.00), gives a remarkable account of the mediaeval Church and the abuses which prevailed. The first volume also contains unexcelled chapters upon the origin of both the Franciscan and Dominican orders. For St. Francis, by far the best work is Sabatier's beautiful biography, _St. Francis of a.s.sisi_ (Charles Scribner's Sons, $2.50). The earliest and best source for Francis is _The Mirror of Perfection_ (Page, Boston, 75 cents), by Brother Leo, which shows the love and admiration in which "Little Brother Francis" was held by one of his companions. See also JESSOPP, _The Coming of the Friars, and Other Historic Essays_ (G.P. Putnam's Sons, $1.25), Chapter I.

CHAPTER XVIII

THE PEOPLE IN COUNTRY AND TOWN

[Sidenote: Little known of the life of the people in the Middle Ages.]

92. Since the development of the rather new science of political economy, historical writers have become much interested in the condition and habits of the farmer, tradesman, and artisan in the Middle Ages.

Unfortunately no amount of research is likely to make our knowledge very clear or certain regarding the condition of the people at large during the five or six centuries following the barbarian invasions. It rarely occurred to a mediaeval chronicler to describe the familiar things about him, such as the way in which the peasant lived and tilled his land.

Only the conspicuous personages and the startling events caught his attention. Nevertheless enough is known of the mediaeval manor and town to make them very important subjects for the student of general history.

[Sidenote: Unimportance of town life in the early Middle Ages.]