Middle Ages

So he came to a parliament assembled at Soissons; and the main part of the counts and barons and of the other Crusaders were there assembled. When they heard that the marquis was coming, they went out to meet him, and did him much honour. In the morning the parliament was held in an orchard belonging to the abbey of our Lady of Soissons. There they besought the marquis to do as they had desired of him, and prayed him, for the love of God, to take the cross, and accept the leadership of the host, and stand in the place of Thibaut Count of Champagne, and accept of his money and of his men.

At that time Theodore Lascaris, who held the land on the other side of the straits towards Turkey, was at truce with the Emperor Henry; but that truce he had not kept well, having broken and violated it. So the emperor held council, and sent to the other side of the straits, to the city of Piga, Peter of Bracieux, to whom land had been assigned in those parts, and with him Payen of Orléans, and Anseau of Cayeux, and Eustace, the emperor's brother, and a great part of his best men to the number of seven score knights.

Then did they sail from the port of Corfu on the eve of Pentecost (24th May), which was twelve hundred and three years after the Incarnation of our Lord Jesus Christ. And there were all the ships assembled, and all the transports, and all the galleys of the host, and many other ships of merchants that fared with them. And the day was fine and clear, and the wind soft and favourable, and they unfurled all their sails to the breeze.

The new emperor went oft to see the barons in the camp, and did them great honour, as much as he could; and this was but fitting, seeing that they had served him right well. And one day he came to the camp, to see the barons privily in the quarters of Count Baldwin of Hainault and Flanders. Thither were summoned the Doge of Venice, and the great barons, and he spoke to them and said: " Lords, I am emperor by God's grace and yours, and you have done me the highest service that ever yet was done by any people to Christian man.

Then a parliament assembled, and the commons of the host declared that an emperor must be elected, as had been settled aforetime. And they parliamented so long that the matter was adjourned to another day, and on that day would they choose the twelve electors who were to make the election. Nor was it possible that there should be lack of candidates, or of men covetous, seeing that so great an honour was in question as the imperial throne of Constantinople.

The marquis would have given him land and possessions so that he might remain with him, but he would not, and spoke to William of Champlitte, who was his friend, and said: " Sir, I come from a land that is very rich, and is called Morea. Take as many men as you can collect, and leave this host, and let us go and conquer that land by the help of God.

The imperial policy of Charles the Great constitutes a preface to the history of the later Middle Ages. He holds the balance between nascent forces which are to distract the future by their conflicts. He pays impartial homage to ideas which statesmen less imperious or more critical will afterwards regard as irreconcilable. He is at one and the same time an autocrat, the head of a ruling aristocracy, and a popular ruler who solicits the co-operation of primary assemblies.

Before discussing the origins or the effects of feudalism it is well to form a definite conception of the system as we find it in the twelfth and thirteenth centuries, when it is the basis of local government, of justice, of legislation, of the army and of all executive power. In this period the lawyers have arrived at the doctrine that all lands is held from the King either mediately or directly. The King is himself a great landowner with demesnes scattered over the length and breadth of the realm; the revenues of these estates supply him with the larger part of his permanent income.

An institution is not necessarily discredited when we discover that it has grown from small beginnings, has been applied under new conditions to new purposes, and in the course of a long history has been defended by arguments which are demonstrably false. The child, no doubt, is father of the man; but the man is something different from, and may well be something better than, his infant self. We must not attach undue importance to the study of origins. On the other hand we cannot afford to neglect them.

Modern life has travelled so far beyond medieval Christianity that it is only with an effort we retrace our steps to the intellectual position of a St. Bernard, a St. Francis, or the Imitatio Christi .