The Ancient Regime. Taine Hippolyte

Convicted through his own perplexity, he stops and spares the farm, the village, and the town, which live under the priest's protection. If the animal impulse of rage, or of primitive lusts, leads him to murder or to rob, later, after satiety, in times of sickness or of misfortune, taking the advice of his concubine or of his wife, he repents and makes restitution twofold, tenfold, a hundredfold, unstinted in his gifts and immunities.1103 Thus, over the whole territory the clergy maintain and enlarge their asylums for the oppressed and the vanquished.—On the other hand, among the warrior chiefs with long hair, by the side of kings clad in furs, the mitered bishop and abbot, with shaven brows, take seats in the assemblies; they alone know how to use the pen and how to discuss. Secretaries, councilors, theologians, they participate in all edicts; they have their hand in the government; they strive through its agency to bring a little order out of immense disorder; to render the law more rational and more humane, to re-establish or preserve piety, instruction, justice, property, and especially marriage. To their ascendancy is certainly due the police system, such as it was, intermittent and incomplete, which prevented Europe from falling into a Mongolian anarchy. If, down to the end of the twelfth century, the clergy bears heavily on the princes, it is especially to repress in them and beneath them the brutal appetites, the rebellions of flesh and blood, the outbursts and relapses of irresistible ferocity which are undermining the social fabric.—Meanwhile, in its churches and in its convents, it preserves the ancient acquisitions of humanity, the Latin tongue, Christian literature and theology, a portion of pagan literature and science, architecture, sculpture, painting, the arts and industries which aid worship. It also preserved the more valuable industries, which provide man with bread, clothing, and shelter, and especially the greatest of all human acquisitions, and the most opposed to the vagabond humor of the idle and plundering barbarian, the habit and taste for labor. In the districts depopulated through Roman exactions, through the revolt of the Bagaudes, through the invasion of the Germans, and the raids of brigands, the Benedictine monk built his cabin of boughs amid briers and brambles.1104 Large areas around him, formerly cultivated, are nothing but abandoned thickets. Along with his associates he clears the ground and erects buildings; he domesticates half-tamed animals, he establishes a farm, a mill, a forge, an oven, and shops for shoes and clothing. According to the rules of his order, he reads daily for two hours. He gives seven hours to manual labor, and he neither eats nor drinks more than is absolutely essential. Through his intelligent, voluntary labor, conscientiously performed and with a view to the future, he produces more than the layman does. Through his temperate, judicious, economical system he consumes less than the layman does. Hence it is that where the layman had failed he sustains himself and even prospers.1105 He welcomes the unfortunate, feeds them, sets them to work, and unites them in matrimony; and beggars, vagabonds, and fugitive peasants gather around the sanctuary. Their camp gradually becomes a village and next a small town; man plows as soon as he can be sure of his crops, and becomes the father of a family as soon as he considers himself able to provide for his offspring. In this way new centers of agriculture and industry are formed, which likewise become new centers of population.1106

To food for the body add food for the soul, not less essential. For, along with nourishment, it was still necessary to furnish Man with inducements to live, or, at the very least, with the resignation that makes life endurable, and also with the poetic daydreams taking the place of missing happiness.1107 Down to the middle of the thirteenth century the clergy stands almost alone in furnishing this. Through its innumerable legends of saints, through its cathedrals and their construction, through its statues and their expression, through its services and their still transparent meaning, it rendered visible "the kingdom of God." It finally sets up an ideal world at the end of the present one, like a magnificent golden pavilion at the end of a miry morass.1108 The saddened heart, athirst for tenderness and serenity, takes refuge in this divine and gentle world. Persecutors there, about to strike, are arrested by an invisible hand; wild beasts become docile; the stags of the forest come of their own accord every morning to draw the chariots of the saints; the country blooms for them like a new Paradise; they die only when it pleases them. Meanwhile they comfort mankind; goodness, piety, forgiveness flows from their lips with ineffable sweetness; with eyes upturned to heaven, they see God, and without effort, as in a dream, they ascend into the light and seat themselves at His right hand. How divine the legend, how inestimable in value, when, under the universal reign of brute force, to endure this life it was necessary to imagine another, and to render the second as visible to the spiritual eye as the first was to the physical eye. The clergy thus nourished men for more than twelve centuries, and in the grandeur of its recompense we can estimate the depth of their gratitude. Its popes, for two hundred years, were the dictators of Europe. It organized crusades, dethroned monarchs, and distributed kingdoms. Its bishops and abbots became here, sovereign princes, and there, veritable founders of dynasties. It held in its grasp a third of the territory, one-half of the revenue, and two-thirds of the capital of Europe. Let us not believe that Man counterfeits gratitude, or that he gives without a valid motive; he is too selfish and too envious for that. Whatever may be the institution, ecclesiastic or secular, whatever may be the clergy, Buddhist or Christian, the contemporaries who observe it for forty generations are not bad judges. They surrender to it their will and their possessions, just in proportion to its services, and the excess of their devotion may measure the immensity of its benefaction.

II. Services and Recompenses of the Nobles.

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      Up to this point no aid is found against the power of the sword and the battle-ax except in persuasion and in patience. Those States which, imitating the old empire, attempted to rise up into compact organizations, and to interpose a barrier against constant invasion, obtained no hold on the shifting soil; after Charlemagne everything melts away. There are no more soldiers after the battle of Fontanet; during half a century bands of four or five hundred outlaws sweep over the country, killing, burning, and devastating with impunity. But, by way of compensation, the dissolution of the State raises up at this very time a military generation. Each petty chieftain has planted his feet firmly on the domain he occupies, or which he withholds; he no longer keeps it in trust, or for use, but as property, and an inheritance. It is his own manor, his own village, his own earldom; it no longer belongs to the king; he contends for it in his own right. The benefactor, the conservator at this time is the man capable of fighting, of defending others, and such really is the character of the newly established class. The noble, in the language of the day, is the man of war, the soldier (miles), and it is he who lays the second foundation of modern society.

In the tenth century his extraction is of little consequence. He is oftentimes a Carlovingian count, a beneficiary of the king, the sturdy proprietor of one of the last of the Frank estates. In one place he is a martial bishop or a valiant abbot in another a converted pagan, a retired bandit, a prosperous adventurer, a rude huntsman, who long supported himself by the chase and on wild fruits.1109 The ancestors of Robert the Strong are unknown, and later the story runs that the Capets are descended from a Parisian butcher. In any event the noble of that epoch is the brave, the powerful man, expert in the use of arms, who, at the head of a troop, instead of flying or paying ransom, offers his breast, stands firm, and protects a patch of the soil with his sword. To perform this service he has no need of ancestors; all that he requires is courage, for he is himself an ancestor; security for the present, which he insures, is too acceptable to permit any quibbling about his title. Finally, after so many centuries, we find each district possessing its armed men, a settled body of troops capable of resisting nomadic invasion; the community is no longer a prey to strangers. At the end of a century this Europe, which had been sacked by the Vikings, is to throw 200,000