Other Crusades followed, of which mere mention must suffice. Their results, however, in part remain to this day, and deserve to be here recorded.
[Sidenote: _Greek and Latin Church_]
As we have seen, the first Crusade had in the minds of its originators, as at least a secondary object, the reconciliation of the Greek and Latin Church. But the result was directly opposite. Their relations were submitted, and the gap is as wide open to-day as then. The Saracens were less dangerous to the Eastern Church and empire than the Latins proved to be. The Latins conquered for themselves. It must be admitted that the treachery of Alexius gave large justification if not full warrant.
[Sidenote: _Power of Papacy Augmented_]
The strength and wealth of the papacy were greatly increased. It attached all who went to its authority by its dispensation, not only from purgatorial pains but from the penalty of sin here and hereafter.
It made freemen of all who wore the sign of the cross, and absolved from all allegiance except to itself. By persuading departing lords to make over their sovereignty to him, the pope became the arbiter and consecrator of all sovereignty, and at length obtained the right to release from allegiance the subjects of two independent sovereigns.
No pope led an army. The shock of defeat to a "Vicar of Christ" would have been very great. So legates were sent and upheld in his name the supremacy of the Church.
[Sidenote: _Reasons for Irrevocable Vow_]
The vow to crusade was irrevocable, and sovereigns took it to obtain pardon, to secure glory, and propitiate favor. The pope alone could release the votary, and he took good care to make the price heavy in the acknowledgment of his authority.
By sending legates to every country to preach the Crusades, the authority of the pope was also greatly advertised and augmented. Through these the pope acquired a right to tax for his purposes within the domain of independent States.
[Sidenote: _How Clergy Grew Rich_]
[Sidenote: _Papal Ambitions_]
The clergy and the Church grew rich because unable to alienate their own estates, they bought in the property and domains of princes, dukes, and counts, who sold all to enter upon the Holy War. For two centuries this went on among the most fruitful of the many methods by which the Church added to her temporal substance. The Church, by the Crusade, established the principle that religious wars were just, and for five centuries the principle was indorsed with blood. Incidentally the hurling back of the Mohammedan advance occurred, but the hunger for papal dominion spurred on the popes to bless those who fought. Called defensive at first, they quickly became aggressive, and many a Crusading band hacked at the Jews before carving a path through to Mohammedans.
Chivalry took on a more religious tone through the Crusades, if indeed it was not in some countries directly born of the wars of the cross.
[Sidenote: _Principles of Chivalry_]
Most of the principles of chivalry were Christian in the quality of conduct, if not always of motive. To be just, generous, brave, the defender of weakness, and to be pure in life were certainly Christian duties. The Crusades gave a great field for such virtues. But, alas! it was only to Christians that these virtues were obligatory. The knight often became a devil ranging over lands wrested from Saracen control.
But respect for women, undoubtedly enhanced by chivalry, took high ground in the reverence for the Virgin, and, while it did not secure chastity, gave some check to the master passion of the human race.
[Sidenote: _Debt to Arabic Learning_]
And, finally, the Crusade, introduced the notation, the science, the manufactures, and the medical skill of the Arabs into Europe,--all of which aided the coming of the light to the Dark Ages.
Of all these results, Peter the Hermit was the unconscious forerunner and prophet.
FOOTNOTES:
[Footnote 1: Milman, Hist. Latin Christianity, Book VII, p. 16.]
[Footnote 2: Hist. Crusades, Vol. I, p. 1.]
[Footnote 3: Cf. Milman, Book VII, p. 17.]
[Footnote 4: Aubert's History of the Conquest of Jerusalem, quoted by Michaud.]
[Footnote 5: Milman.]
[Footnote 6: See Michaud.]