Chapter 25

MEDIEVAL CIVILIZATION [1]

200. FORMATION OF NATIONAL LANGUAGES

THE 12TH AND 13TH CENTURIES

The twelfth and thirteenth centuries, which in western Europe saw the rise of national states out of the chaos of feudalism and the development of cities, may be regarded as the central period of the Middle Ages. During this time there flourished a civilization which is properly described as "medieval," to distinguish it from classical civilization on the one side and modern civilization on the other side. The various European languages then began to assume something like their present form. A large body of literature, in both poetry and prose, appeared. Architecture revived, and flowered in majestic cathedrals. Education also revived, especially in the universities with their thousands of students. These and other aspects of medieval life will now engage our attention.

LATIN AS AN INTERNATIONAL LANGUAGE

Throughout the Middle Ages Latin continued to be an international language. The Roman Church used it for papal bulls and other documents. Prayers were recited, hymns were sung, and sometimes sermons were preached in Latin. It was also the language of men of culture everywhere in western Christendom. University professors lectured in Latin, students spoke Latin, lawyers addressed judges in Latin, and the merchants in different countries wrote Latin letters to one another. All learned books were composed in Latin until the close of the sixteenth century. This practice has not yet been entirely abandoned by European scholars.

THE ROMANCE LANGUAGES

Each European country during the Middle Ages had also its own national tongue. The so-called Romance languages, [2] including modern French, Italian, Spanish, Portuguese, and Rumanian, were derived from the Latin spoken by the Romanized inhabitants of the lands now known as France, Italy, Spain, Portugal, and Rumania. Their colloquial Latin naturally lacked the elegance of the literary Latin used by Caesar, Cicero, Vergil, and other classical authors. The difference between the written and spoken forms of the language became more marked from the fifth century onward, in consequence of the barbarian invasions, which brought about the decline of learning. Gradually in each country new and vigorous tongues arose, related to, yet different from, the old classical Latin in pronunciation, grammar, and vocabulary.

FRENCH

The indebtedness of the Romance languages to Latin is well illustrated by the case of French. It contains less than a thousand words introduced by the German invaders of Gaul. Even fewer in number are the words of Celtic origin. Nearly all the rest are derived from Latin.

DEVELOPMENT OF FRENCH

The popular Latin of the Gallo-Romans gave rise to two quite independent languages in medieval France. The first was used in the southern part of the country; it was called Provençal (from Provence). The second was spoken in the north, particularly in the region about Paris. The unification of the French kingdom under Hugh Capet and his successors gradually extended the speech of northern France over the entire country. Even to-day, however, one may hear in the south of France the soft and harmonious Provençal.

THE TEUTONIC LANGUAGES

The barbarians who poured from the wilds of central Europe into the Roman world brought their languages with them. But the speech of the Goths, Vandals, Burgundians, and Lombards disappeared, while that of the Franks in Gaul, after their conversion to Christianity, gradually gave way to the popular Latin of their subjects. The Teutonic peoples who remained outside what had been the limits of the Roman world continued to use their native tongues during the Middle Ages. From them have come modern German, Dutch, Flemish, [3] and the various Scandinavian languages (Danish, Norwegian, Swedish, and Icelandic [4]). In their earliest known forms all these languages show unmistakable traces of a common origin.

ANGLO-SAXON

Britain was the only Roman province in the west of Europe where a Teutonic language took root and maintained itself. Here the rough, guttural speech of the Anglo-Saxons so completely drove out the popular Latin that only six words were left behind by the Romans, when they abandoned the island early in the fifth century. More Celtic words remained, words like _cradle, crock, mop_, and _pillow_, which were names of household objects, and the names of rivers, mountains, and lakes, which were not easily changed by the invaders. [5] But with such slight exceptions Anglo-Saxon was thoroughly Teutonic in vocabulary, as well as in grammar.

CHANGES IN ANGLO-SAXON

In course of time Anglo-Saxon underwent various changes. Christian missionaries, from the seventh century onward, introduced many new Latin terms for church offices, services, and observances. The Danes, besides contributing some place-names, gave us that most useful word _are_, and also the habit of using _to_ before an infinitive. The coming of the Normans deeply affected Anglo-Saxon. Norman-French influence helped to make the language simpler, by ridding it of the cumbersome declensions and conjugations which it had in common with all Teutonic tongues. Many new Norman-French words also crept in, as the hostility of the English people toward their conquerors disappeared.

DEVELOPMENT OF ENGLISH

By the middle of the thirteenth century Anglo-Saxon, or English, as it may now be called, had taken on a somewhat familiar appearance, as in these opening words of the Lord's Prayer: "Fadir ur, that es in heven, Halud thi nam to nevene, Thou do as thi rich rike, Thi will on erd be wrought, eek as it is wrought in heven ay." In the poems of Geoffrey Chaucer (about 1340-1400 A.D.), especially in his _Canterbury Tales_, English wears quite a modern aspect, though the reader is often troubled by the old spelling and by certain words not now in use. The changes in the grammar of English have been so extremely small since 1485 A..D.--the beginning of the reign of Henry VII [6]--that any Englishman of ordinary education can read without difficulty a book written more than four hundred years ago.

ENGLISH AS A WORLD-LANGUAGE

What in medieval times was the speech of a few millions of Englishmen on a single small island is now spoken by at least one hundred and fifty millions of people all over the world. English is well fitted for the role of a universal language, because of its absence of inflections and its simple sentence-order. The great number of one-syllabled words in the language also makes for ease in understanding it. Furthermore, English has been, and still is, extremely hospitable to new words, so that its vocabulary has grown very fast by the adoption of terms from Latin, French, and other languages. These have immensely increased the expressiveness of English, while giving it a position midway between the very different Romance and Teutonic languages.

201. DEVELOPMENT OF NATIONAL LITERATURES

LATIN HYMNS

Medieval literature, though inferior in quality to that of Greece and Rome, nevertheless includes many notable productions. In the twelfth and the thirteenth centuries Latin hymns reached their perfection. The sublime _Dies Irae_ ("Day of Wrath") presents a picture of the final judgment of the wicked. The pathetic _Stabat Mater_, which describes the sorrows of Mary at the foot of the Cross, has been often translated and set to music. These two works were written by a companion and biographer of St. Francis of Assisi. St. Bernard's _Jesu Dulcis Memoria_ ("Jesus, the Very Thought of Thee") forms part of a beautiful hymn nearly two hundred lines in length. Part of another hymn, composed by a monk of Cluny, has been rendered into English as "Jerusalem the Golden." Latin hymns made use of rhyme, then something of a novelty, and thus helped to popularize this poetic device.

LATIN STUDENTS' SONGS

Very unlike the hymns in character were the Latin songs composed by students who went from one university to another in search of knowledge and adventure. Far from home, careless and pleasure-seeking, light of purse and light of heart the wandering scholars of the Middle Ages frequented taverns, as well as lecture rooms, and knew the wine-bowl even better than books. Their songs of love, of dancing, drinking, and gaming, reflect the jovial side of medieval life.

SONGS OF THE TROUBADOURS

Still another glimpse of gay society is afforded by the songs of the troubadours. These professional poets flourished in the south of France, but many of them traveled from court to court in other countries. Their verses, composed in the Provençal language, were always sung to the accompaniment of some musical instrument, generally the lute. Romantic love and deeds of chivalry were the two themes which most inspired the troubadours. They, too, took up the use of rhyme, using it so skillfully as to become the teachers of Europe in lyric poetry.

THE FRENCH EPIC

If southern France was the native home of the lyric, northern France gave birth to epic or narrative verse. Here arose many poems, describing the exploits of mythical heroes or historic kings. For a long time the poems remained unwritten and were recited by minstrels, who did not hesitate to modify and enlarge them at will. It was not until late in the eleventh century that any epics were written down. They enjoyed high esteem in aristocratic circles and penetrated all countries where feudalism prevailed.

THE CHARLEMAGNE LEGEND

Many of the French epics centered about the commanding personality of Charlemagne. After his death he became a figure of legend. He was said to have reigned one hundred and twenty-five years, to have made a pilgrimage to Jerusalem, and to have risen from the dead to lead the First Crusade. Angels inspired his actions. His sword contained the point of the lance which pierced the Savior's side. His standard was the banner of St. Peter. Though history shows that Charlemagne had little contact with the Moslems, in the popular mind he stood forth as the great champion of Christianity against Islam.

SONG OF ROLAND

The oldest, and at the same time the finest, epic connected with Charlemagne is the Song of Roland. [7] The poem centers around Roland, one of the twelve peers of France. When leading the rearguard of Charlemagne's army out of Spain, Roland is suddenly attacked by the treacherous Moors. He slays the enemy in heaps with his good sword, Durendal, and only after nearly all the Franks have perished sounds his magic horn to summon aid. Charlemagne, fifteen leagues distant, hears its notes and returns quickly. But before help arrives, Roland has fallen. He dies on the field of battle, with his face to the foe, and a prayer on his lips that "sweet France" may never be dishonored. This stirring poem appealed strongly to the martial Normans. A medieval chronicler relates that just before the battle of Hastings a Norman minstrel rode out between the lines, tossing his sword in air and catching it again, as he chanted the song "of Roland and of Charlemagne, of Oliver and many a brave vassal who lost his life at Roncesvalles."

THE ARTHURIAN ROMANCES

King Arthur and the Knights of the Round Table were also important figures in medieval legend. Arthur was said to have reigned in Britain early in the sixth century and to have fought against the Anglo-Saxons. Whether he ever lived or not we do not know. In the Arthurian romances this Celtic king stands forth as the model knight, the ideal of noble chivalry. The Norman conquerors of England carried the romances to France, and here, where feudalism was so deeply rooted, they found a hearty welcome. Sir Thomas Malory's _Morte d' Arthur_, one of the first books to be printed in England, contains many of the narratives from which Tennyson, in his _Idylls of the King_, and other modern poets have drawn their inspiration.

THE NIBELINGENLIED

The greatest epic composed in Germany during the Middle Ages is the _Nibelungenlied_. The poem begins in Burgundy, where three kings hold court at Worms, on the Rhine. Thither comes the hero, Siegfried, ruler of the Netherlands. He had slain the mysterious Nibelungs and seized their treasure, together with the magic cloud-cloak which rendered its wearer invisible to human eyes. He had also killed a dragon and by bathing in its blood had become invulnerable, except in one place where a linden leaf touched his body. Siegfried marries Kriemhild, a beautiful Burgundian princess, and with her lives most happily. But a curse attached to the Nibelung treasure, and Siegfried's enemy, the "grim Hagen," treacherously slays him by a spear thrust in the one spot where he could be hurt. Many years afterwards Kriemhild marries Attila, king of the Huns, on condition that he help her to vengeance. Hagen and his Burgundians are invited to Hunland, where Kriemhild causes them all to be put to death. The name of the poet who compiled and probably wrote much of the _Nibelungenlied_ remains unknown, but his work has a place among the classics of German literature.

REYNARD THE FOX

No account of medieval literature ought to omit a reference to _Reynard the Fox_. This is a long poem, first written in Latin, and then turned into the chief languages of Europe. The characters are animals: Reynard, cunning and audacious, who outwits all his foes; Chanticleer the cock; Bruin the Bear; Isengrim the Wolf; and many others. But they are animals in name only. We see them worship like Christians, go to Mass, ride on horseback, debate in councils, and amuse themselves with hawking and hunting. Satire often creeps in, as when the villainous Fox confesses his sins to the Badger or vows that he will go to the Holy Land on a pilgrimage. The special interest of this work lies in the fact that it expressed the feelings of the common people, groaning under the oppression of feudal lords.

THE ROBIN HOOD BALLADS

The same democratic spirit breathes in the old English ballads of the outlaw Robin Hood. According to some accounts he flourished in the second half of the twelfth century, when Henry II and Richard the Lion-hearted reigned over England. Robin Hood, with his merry men, leads an adventurous life in Sherwood Forest, engaging in feats of strength and hunting the king's tall deer. Bishops, sheriffs, and gamekeepers are his only enemies. For the common people he has the greatest pity, and robs the rich to endow the poor. Courtesy, generosity, and love of fair play are some of the characteristics which made him a popular hero. If King Arthur was the ideal knight, Robin Hood was the ideal yeoman. The ballads about him were sung by country folk for hundreds of years.

202. ROMANESQUE AND GOTHIC ARCHITECTURE; THE CATHEDRALS

TWO ARCHITECTURAL STYLES

The genius of the Middle Ages found its highest expression, not in books, but in buildings. For several hundred years after the barbarian invasions architecture had made little progress in western Europe, outside of Italy, which was subject to Byzantine influence, [8] and Spain, which was a center of Mohammedan culture. [9] Beginning about 800 A.D. came a revival, and the adoption of an architectural style called Romanesque, because it went back to Roman principles of construction. Romanesque architecture arose in northern Italy and southern France and gradually spread to other European countries. It was followed about 1100 A D. by the Gothic style of architecture, which prevailed during the next four centuries.

THE ROMANESQUE CHURCH

The church of the early Christians seems to have been modeled upon the Roman basilica, with its arrangement of nave and aisles, its circular arched recess (apse) at one end, and its flat, wooden ceiling supported by columns. [10] The Romanesque church departed from the basilican plan by the introduction of transepts, thus giving the building the form of a Latin cross. A dome, which might be covered by a pointed roof, was generally raised over the junction of the nave and transepts. At the same time the apse was enlarged so as to form the choir, a place reserved for the clergy.

VAULTING AND THE ROUND ARCH

The Romanesque church also differed from a basilica in the use of vaulting to take the place of a flat ceiling. The old Romans had constructed their vaulted roofs and domes in concrete, which forms a rigid mass and rests securely upon the walls like the lid of a box. [11] Medieval architects, however, built in stone, which exerts an outward thrust and tends to force the walls apart. Consequently they found it necessary to make the walls very thick and to strengthen them by piers, or buttresses, on the outside of the edifice. It was also necessary to reduce the width of the vaulted spaces. The vaulting, windows, and doorways had the form of the round arch, that is, a semicircle, as in the ancient Roman monuments. [12]

THE GOTHIC STYLE

Gothic architecture arose in France in the country around Paris, at a time when the French kingdom was taking the lead in European affairs. Later it spread to England, Germany, the Netherlands, and even to southern Europe. As an old chronicler wrote, "It was as if the whole world had thrown off the rags of its ancient time, and had arrayed itself in the white robes of the churches." The term Gothic was applied contemptuously to this architectural style by writers of the sixteenth and seventeenth centuries, who regarded everything non-classical as barbarous. They believed it to be an invention of the barbarian Goths, and so they called it Gothic. The name has stuck, as bad names have a habit of doing, but nowadays every one recognizes the greatness of this medieval art. The most beautiful buildings of the Middle Ages are of Gothic architecture.

RIBBED VAULTING AND THE FLYING BUTTRESS

The Gothic style formed a natural development of the Romanesque style. The architects of a Gothic church wished to retain the vaulted ceiling but at the same time to do away with thick, solid walls, which had so little window space as to leave the interior of the building dark gloomy. They solved this problem, in the first place, by using a great number of stone ribs, which gathered up the weight of the ceiling and rested on pillars. Ribbed vaulting made possible higher ceilings, spanning wider areas, than in Romanesque churches. [13] In the second place, the pillars supporting the ribs were themselves connected by means of flying buttresses with stout piers of masonry outside the walls of the church. [14] These walls, relieved from the pressure of the ceiling, now became a mere screen to keep out the weather. They could be built of light materials and opened up with high, wide windows.

THE POINTED ARCH

Ribbed vaulting and the flying buttress are the distinctive features of Gothic architecture. A third feature, noteworthy but not so important, is the use of the pointed arch. It was not Christian in origin, for it had long been known to the Arabs in the East and the Moslem conquerors of Sicily. [15] The semicircular or round arch can be only half as high as it is wide, but the pointed arch may vary greatly in its proportions. The use of this device enabled the Gothic builder to bridge over different widths at any required height. It is also lighter and more graceful than the round arch. [16]

GOTHIC ORNAMENT

The labors of the Gothic architect were admirably seconded by those of other artists. The sculptor cut figures of men, animals, and plants in the utmost profusion. The painter covered vacant wall spaces with brilliant mosaics and frescoes. The wood-carver made exquisite choir stalls, pulpits, altars, and screens. Master workmen filled the stone tracery of the windows with stained glass unequaled in coloring by the finest modern work. Some rigorous churchmen like St. Bernard condemned the expense of these magnificent cathedrals, but most men found in their beauty an additional reason to praise God.

THE CATHEDRAL AS A RELIGIOUS EDIFICE

The Gothic cathedral, in fact, perfectly expressed the religious spirit of the Middle Ages. For its erection kings and nobles offered costly gifts. The common people, when they had no money to give, contributed their labor, each man doing what he could to carry upward the walls and towers and to perfect every part of God's dwelling. The interior of such a cathedral, with its vast nave rising in swelling arches to the vaulted roof, its clustered columns, its glowing windows, and infinite variety of ornamentation, forms the most awe-inspiring sanctuary ever raised by man. It is a prayer, a hymn, a sermon in stone.

THE SECULAR GOTHIC

Gothic architecture, though at first confined to churches, came to be used for other buildings. Among the monuments of the secular Gothic are beautiful town halls, guild halls, markets, and charming private houses. [17] But the cathedral remained the best expression of the Gothic style.

203. EDUCATION; THE UNIVERSITIES

COMMON SCHOOLS

Not less important than the Gothic cathedrals for the understanding of medieval civilization were the universities. They grew out of the monastic and cathedral schools where boys were trained to become monks or priests. Such schools had been created or restored by Charlemagne. [18] The teaching, which lay entirely in the hands of the clergy, was elementary in character. Pupils learned enough Latin grammar to read religious books, if not always to understand them, and enough music to follow the services of the Church. They also studied arithmetic by means of the awkward Roman notation, received a smattering of astronomy, and sometimes gained a little knowledge of such subjects as geography, law, and philosophy. Besides these monastic and cathedral schools, others were maintained by the guilds. Boys who had no regular schooling often received instruction from the parish priest of the village or town. Illiteracy was common enough in medieval times, but the mass of the people were by no means entirely uneducated.

RISE OF UNIVERSITIES

Between 1150 and 1500 A.D. at least eighty universities were established in western Europe. Some speedily became extinct, but there are still about fifty European institutions of learning which started in the Middle Ages. The earliest universities did not look to the state or to some princely benefactor for their foundation. They arose, as it were, spontaneously. In the eleventh and twelfth centuries Europe felt the thrill of a great intellectual revival. It was stimulated by intercourse with the highly cultivated Arabs in Spain, Sicily, and the East, and with the Greek scholars of Constantinople during the crusades. The desire for instruction became so general that the common schools could not satisfy it. Other schools were then opened in the cities and to them flocked eager learners from every quarter.

PETER ABELARD 1079-1142 A.D.

How easily a university might grow up about the personality of some eminent teacher is shown by the career of Abelard. The eldest son of a noble family in Brittany, Abelard would naturally have entered upon a military career, but he chose instead the life of a scholar and the contests of debate. When still a young man he came to Paris and attended the lectures given by a master of the cathedral school of Notre Dame. Before long he had overcome his instructor in discussion, thus establishing his own reputation. At the early age of twenty-two Abelard himself set up as a lecturer. Few teachers have ever attracted so large and so devoted a following. His lecture room under the shadow of the great cathedral was filled with a crowd of youths and men drawn from all countries.

UNIVERSITY OF PARIS

The fame of Abelard led to an increase of masters and students at Paris and so paved the way for the establishment of the university there, later in the twelfth century. Paris soon became such a center of learning, particularly in theology and philosophy, that a medieval writer referred to it as "the mill where the world's corn is ground, and the hearth where its bread is baked." The university of Paris, in the time of its greatest prosperity, had over five thousand students. It furnished the model for the English university of Oxford, as well as for the learned institutions of Scotland, Denmark, Sweden, and Germany.

UNIVERSITY OF BOLOGNA

The institutions of learning in southern Europe were modeled, more or less, upon the university of Bologna. At this Italian city, in the middle of the twelfth century, a celebrated teacher named Irnerius gathered about him thousands of pupils for the study of the Justinian code. [19] The university developed out of his law school. Bologna was the center from which the Roman system of jurisprudence made its way into France, Germany, and other Continental countries. From Bologna, also, came the monk Gratian, who drew up the accepted text-book of canon law, as followed in all Church courts. [20] What Roman law was to the Empire canon law was to the Papacy.

UNIVERSITY ORGANIZATION

The word "university" [21] meant at first simply a union or association. In the Middle Ages all artisans were organized in guilds, [22] and when masters and pupils associated themselves for teaching and study they naturally copied the guild form. This was the more necessary since the student body included so many foreigners, who found protection against annoyances only as members of a guild.

DEGREES

Like a craft guild a university consisted of masters (the professors), who had the right to teach, and students, both elementary and advanced, who corresponded to apprentices and journeymen. After several years of study a student who had passed part of his examination became a "bachelor of arts" and might teach certain elementary subjects to those beneath him. Upon the completion of the full course--usually six years in length--the bachelor took his final examinations and, if he passed them, received the coveted degree of "master of arts." But as is the case to-day, many who attended the universities never took a degree at all.

THE TEACHERS

A university of the Middle Ages did not need an expensive collection of libraries, laboratories, and museums. Its only necessary equipment consisted in lecture rooms for the professors. Not even benches or chairs were required. Students often sat on the straw-strewn floors. The high price of manuscripts compelled professors to give all instruction by lectures. This method of teaching has been retained in modern universities, since even the printed book is a poor substitute for a scholar's inspiring words.

THE STUDENTS

The universities being under the protection of the Church, it was natural that those who attended them should possess some of the privileges of clergymen. Students were not required to pay taxes or to serve in the army. They also enjoyed the right of trial in their own courts. This was an especially valuable privilege, for medieval students were constantly getting into trouble with the city authorities. The sober annals of many a university are relieved by tales of truly Homeric conflicts between Town and Gown. When the students were dissatisfied with their treatment in one place, it was always easy for them to go to another university. Sometimes masters and scholars made off in a body. Oxford appears to have owed its existence to a large migration of English students from Paris, Cambridge arose as the result of a migration from Oxford, and the German university of Leipzig sprang from that of Prague in Bohemia.

COLLEGES

The members of a university usually lived in a number of colleges. These seem to have been at first little more than lodging-houses, where poor students were cared for at the expense of some benefactor. In time, however, as the colleges increased in wealth, through the gifts made to them, they became centers of instruction under the direction of masters. At Oxford and Cambridge, where the collegiate system has been retained to the present time, each college has its separate buildings and enjoys the privilege of self-government.

FACULTIES

The studies in a medieval university were grouped under the four faculties of arts, theology, law, and medicine. The first-named faculty taught the "seven liberal arts," that is, grammar, rhetoric, logic, arithmetic, geometry, astronomy, and music. They formed a legacy from old Roman education. Theology, law, and medicine then, as now, were professional studies, taken up after the completion of the Arts course. Owing to the constant movement of students from one university to another, each institution tended to specialize in one or more subjects. Thus, Paris came to be noted for theology, Montpellier, Padua, and Salerno for medicine, and Orléans, Bologna, and Salamanca for law.

204. SCHOLASTICISM

THEOLOGICAL STUDY

Theology formed the chief subject of instruction in most medieval universities. Nearly all the celebrated scholars of the age were theologians. They sought to arrange the doctrines of the Church in systematic and reasonable form, in order to answer those great questions concerning the nature of God and of the soul which have always occupied the human mind. For this purpose it was necessary to call in the aid of philosophy. The union of theology and philosophy produced what is known as scholasticism. [23]

ABELARD AND FREEDOM OF THOUGHT

The scholastics were loyal children of the Church and did not presume to question her teaching in matters of religion. They held that faith precedes reason. "The Christian," it was said, "ought to advance to knowledge through faith, not come to faith through knowledge." The brilliant Abelard, with his keenly critical mind, found what he considered a flaw in this position: on many subjects the authorities themselves disagreed. To show this he wrote a little book called _Sic et Non_ ("Yes and No"), setting forth the conflicting opinions of the Church Fathers on one hundred and fifty-eight points of theology. In such cases how could truth be reached unless one reasoned it out for oneself? "Constant questioning," he declared, "is the key to wisdom.... Through doubting we come to inquiry and through inquiry we perceive the truth." But this reliance on the unaided human reason as a means of obtaining knowledge did not meet with approval, and Abelard's views were condemned as unsound. Abelard, indeed, was a man in advance of his age. Freedom of thought had to wait many centuries before its rights should be acknowledged.

STUDY OF ARISTOTLE

The philosophy on which the scholastics relied was chiefly that of Aristotle. [24] Christian Europe read him at first in Latin translations from the Arabic, but versions were later made from Greek copies found in Constantinople and elsewhere in the East. This revival of Aristotle, though it broadened men's minds by acquainting them with the ideas of the greatest of Greek thinkers, had serious drawbacks. It discouraged rather than favored the search for fresh truth. Many scholastics were satisfied to appeal to Aristotle's authority, rather than take the trouble of finding out things for themselves. The story is told of a medieval student who, having detected spots in the sun, announced his discovery to a learned man. "My son," said the latter, "I have read Aristotle many times, and I assure you there is nothing of the kind mentioned by him. Be certain that the spots which you have seen are in your eyes and not in the sun."

ST. THOMAS AQUINAS, 1227-1274 A.D.

There were many famous scholastics, or "schoolmen," but easily the foremost among them was the Italian monk, Thomas Aquinas. He taught at Paris, Cologne, Rome, and Bologna, and became so celebrated for learning as to be known as the "Angelic Doctor." Though Aquinas died at an early age, he left behind him no less than eighteen folio volumes. His _Summa Theologiae_ ("Compendium of Theology"), as the name indicates, gathered up all that the Middle Ages believed of the relations between God and man. The Roman Church has placed him among her saints and still recommends the study of his writings as the foundation of all sound theology.

THE SCHOLASTIC METHOD

Enough has been said to show that the method of study in medieval universities was not that which generally obtains to-day. There was almost no original research. Law students memorized the Justinian code. Medical students learned anatomy and physiology from old Greek books, instead of in the dissecting room. Theologians and philosophers went to the Bible, the Church Fathers, or Aristotle for the solution of all problems. They often debated the most subtle questions, for instance, "Can God ever know more than He knows that He knows?" Mental gymnastics of this sort furnished a good training in logic, but added nothing to the sum of human knowledge. Scholasticism, accordingly, fell into disrepute, in proportion as men began to substitute scientific observation and experiment for speculation.

205. SCIENCE AND MAGIC

SCIENTIFIC INVENTIONS

Not all medieval learning took the form of scholasticism. The twelfth and thirteenth centuries were marked by a healthy interest in science. Long encyclopedias, written in Latin, collected all available information about the natural world. The study of physics made conspicuous progress, partly as a result of Arab influence. Various scientific inventions, including magnifying glasses and clocks, were worked out. The mariner's compass, perhaps derived from the Arabs, also came into general use. [25]

ROGER BACON, ABOUT 1214-1294 A.D.

As representative of this scientific interest we may take the Englishman, Roger Bacon. He studied at Paris, where his attainments secured for him the title of the "Wonderful Doctor," and lectured at Oxford. At a period when Aristotle's influence was unbounded, Bacon turned away from scholastic philosophy to mathematics and the sciences. No great discoveries were made by him, but it is interesting to read a passage in one of his works where some modern inventions are distinctly foreseen. In time, he wrote, ships will be moved without rowers, and carriages will be propelled without animals to draw them. Machines for flying will also be constructed, "wherein a man sits revolving some engine by which artificial wings are made to beat the air like a flying bird." Even in Bacon's day it would appear that men were trying to make steamboats, automobiles, and aëroplanes.

GUNPOWDER

The discovery of gunpowder, a compound of saltpeter, charcoal, and sulphur, has often been attributed to Bacon, probably incorrectly. Bacon and other men of his time seem to have been familiar with the composition of gunpowder, but they regarded it as merely a sort of firework, producing a sudden and brilliant flame. They little suspected that in a confined space the expansive power of its gases could be used to hurl projectiles. Gunpowder was occasionally manufactured during the fourteenth century, but for a long time it made more noise than it did harm. Small brass cannon, throwing stone balls, began at length to displace the medieval siege weapons, and still later muskets took the place of the bow, the cross-bow, and the pike. The revolution in the art of warfare introduced by gunpowder had vast importance. It destroyed the usefulness of the castle and enabled the peasant to fight the mailed knight on equal terms. Gunpowder, accordingly, must be included among the forces which brought about the downfall of feudalism.

CHEMISTRY AND ALCHEMY

The study of chemistry also engaged the attention of medieval investigators. It was, however, much mixed up with alchemy, a false science which the Middle Ages had received from the Greeks, and they, in turn, from the Egyptians. The alchemists believed that minerals possessed a real life of their own and that they were continually developing in the ground toward the state of gold, the perfect metal. It was necessary, therefore, to discover the "philosopher's stone," which would turn all metals into gold. The alchemists never found it, but they learned a good deal about the various metals and discovered a number of compounds and colors. In this way alchemy contributed to the advance of chemistry.

ASTRONOMY AND ASTROLOGY

Astronomy in the Middle Ages was the most advanced of any natural science, though the telescope and the Copernican theory [26] were as yet in the future. Astronomy, the wise mother, had a foolish daughter, astrology, the origin of which can be traced back to Babylonia. [27] Medieval students no longer regarded the stars as divine, but they believed that the natural world and the life of men were controlled by celestial influences. Hence astrologers professed to predict the fate of a person from the position of the planets at the time of his birth. Astrological rules were also drawn from the signs of the zodiac. A child born under the sign of the Lion will be courageous; one born under the Crab will not go forward well in life; one born under the Waterman will probably be drowned, and so forth. Such fancies seem absurd enough, but in the Middle Ages educated people entertained them.

MEDIEVAL CREDULITY

Alchemy and astrology were not the only instances of medieval credulity. The most improbable stories found ready acceptance. Roger Bacon, for instance, thought that "flying dragons" still existed in Europe and that eating their flesh lengthened human life. Works on natural history soberly described the lizard-like salamander, which dwelt in fire, and the phoenix, a bird which, after living for five hundred years, burned itself to death and then rose again full grown from the ashes. Another fabulous creature was the unicorn, with the head and body of a horse, the hind legs of an antelope, the beard of a goat, and a long, sharp horn set in the middle of the forehead. Various plants and minerals were also credited with marvelous powers. Thus, the nasturtium, used as a liniment, would keep one's hair from falling out, and the sapphire, when powdered and mixed with milk, would heal ulcers and cure headache. Such quaint beliefs linger to-day among uneducated people, even in civilized lands.

MAGICIANS

Magicians of every sort flourished in the Middle Ages. Oneiromancers [28] took omens from dreams. Palmists read fortunes in the lines and irregularities of the hand. Necromancers [29] professed to reveal the future by pretended communications with departed spirits. Other magicians made talismans or lucky objects to be worn on the person, mirrors in which the images of the dead or the absent were reflected, and various powders which, when mixed with food or drink, would inspire hatred or affection in the one consuming them. Indeed, it would be easy to draw up a long list of the devices by which practitioners of magic made a living at the expense of the ignorant and the superstitious.

206. POPULAR SUPERSTITIONS

FOLK TALES

Many medieval superstitions are preserved in folk tales, or "fairy stories." Every child now reads these tales in books, but until the nineteenth century very few of them had been collected and written down. [30] They lived on the lips of the people, being told by mothers and nurses to children and by young and old about the firesides during the long winter evenings. Story-telling formed one of the chief amusements of the Middle Ages.

FAIRIES

The fairies who appear so commonly in folk tales are known by different names. They are bogies, brownies, goblins, pixies, kobolds (in Germany), trolls (in Denmark), and so on. The Celts, especially, had a lively faith in fairies, and it was from Wales, Scotland, and Ireland that many stories about them became current in Europe after the tenth century. Some students have explained the belief in fairies as due to memories of an ancient pygmy people dwelling in underground homes. But most of these supernatural beings seem to be the descendants of the spirits and demons which in savage fancy haunt the world.

CHARACTERISTICS OF FAIRIES

A comparison of European folk tales shows that fairies have certain characteristics in common. They live in palaces underneath the ground, from which they emerge at twilight to dance in mystic circles. They are ruled by kings and queens and are possessed of great wealth. Though usually invisible, they may sometimes be seen, especially by people who have the faculty of perceiving spirits. To mortals the fairies are generally hostile, leading wanderers astray, often blighting crops and cattle, and shooting arrows which carry disease and death. They are constantly on the watch to carry off human beings to their realm. A prisoner must be released at the end of a certain time, unless he tastes fairy food, in which event he can never return. Children in cradles are frequently snatched away by the fairies, who leave, instead, imps of their own called "changelings." A changeling may always be recognized by its peevishness and backwardness in learning to walk and speak. If well treated, the fairies will sometimes show their gratitude by bestowing on their favorites health, wealth, and long life. Lucky the child who can count on a "fairy god-mother."

GIANTS AND OGRES

Stories of giants are common in folk tales. Giants are often represented as not only big but also stupid, and as easily overcome by keen-witted human foes like "Jack the Giant-killer." It may be that traditions of pre- historic peoples have sometimes given birth to legends of giants. Another source of stories concerning them has been the discovery of huge fossil bones, such as those of the mammoth or mastodon, which were formerly supposed to be bones of gigantic men. The ogres, who sometimes figure in folk tales, are giants with a taste for human flesh. They recall the cannibals of the savage world.

WEREWOLVES

Werewolves were persons who, by natural gift or magic art, were thought to have the power of turning themselves for a time into wild beasts (generally wolves or bears). In this animal shape they ravaged flocks and devoured young children. A werewolf was said to sleep only two nights in the month and to spend the rest of the time roaming the woods and fields. Trials of persons accused of being werewolves were held in France as late as the end of the sixteenth century. Even now the belief is found in out- of-the-way parts of Europe.

THE EVIL EYE

Another medieval superstition was that of the evil eye. According to this belief, certain persons could bewitch, injure, and kill by a glance. Children and domestic animals were thought to be particularly susceptible to the effects of "fascination." In order to guard against it charms of various sorts, including texts from the Bible, were carried about. The belief in the evil eye came into Europe from pagan antiquity. It survived the Middle Ages and lingers yet among uneducated people.

WITCHCRAFT

The superstitions relating to werewolves and the evil eye are particular forms of the belief in witchcraft, or "black magic." The Middle Ages could not escape this delusion, which was firmly held by the Greeks and Romans and other ancient peoples. Witchcraft had, indeed, a prehistoric origin and the belief in it still prevails in savage society.

FEATURES OF EUROPEAN WITCHCRAFT

Witches and wizards were supposed to have sold themselves to the Devil, receiving in return the power to work magic. They could change themselves or others into animals, they had charms against the hurt of weapons, they could raise storms and destroy crops, and they could convey thorns, pins, and other objects into their victims' bodies, thus causing sickness and death. At night they rode on broomsticks through the air and assembled in some lonely place for feasts, dances, and wild revels. At these "Witches' Sabbaths," as they were called, the Devil himself attended and taught his followers their diabolic arts. There were various tests for the discovery of witches and wizards, the most usual being the ordeal by water. [31]

WITCHCRAFT PERSECUTIONS

The numerous trials and executions for witchcraft form a dark page in history. Thousands of harmless old men and women were put to death on the charge of being leagued with the Devil. Even the most intelligent and humane people believed in the reality of witchcraft and found a justification for its punishment in the Scriptural command, "Thou shalt not suffer a witch to live." [32] The witch epidemic which broke out in America during the seventeenth century, reaching its height at Salem, Massachusetts, was simply a reflection of the European fear and hatred of witches.

UNLUCKY DAYS

The Middle Ages inherited from antiquity the observance of unlucky days. They went under the name of "Egyptian days," so called because it was held that on one of them the plagues had been sent to devastate the land of Egypt and on another Pharaoh and his host had been swallowed up in the Red Sea. At least twenty-four days in the year were regarded as very unlucky. At such times one ought not to buy and sell, to build a house, to plant a field, to travel or, in fact, to undertake anything at all important. After the sixteenth century the belief in unlucky days declined, but there still exists a prejudice against fishermen starting out to fish, or seamen to take a voyage, or landsmen a journey, or domestic servants to enter a new place, on a Friday.

207. POPULAR AMUSEMENTS AND FESTIVALS

INDOOR GAMES

It is pleasant to turn from the superstitions of the Middle Ages to the games, sports, and festivals which helped to make life agreeable alike for rich and poor, for nobles and peasants. Some indoor games are of eastern origin. Thus chess, with which European peoples seem to have become acquainted as early as the tenth century [33] arose in India as a war game. On each side a king and his general, with chariots, cavalry, elephants, and infantry, met in battle array. These survive in the rooks, knights, bishops, and pawns of the modern game. Checkers is a sort of simplified chess, in which the pieces are all pawns, till they get across the board and become kings. Playing cards are another Oriental invention. They were introduced into Europe in the fourteenth century, either by the Arabs or the gypsies. Their first use seems to have been for telling fortunes.

OUTDOOR GAMES

Many outdoor games are derived from those played in medieval times. How one kind of game may become the parent of many others is seen in the case of the ball-play. The ancients tossed and caught balls as children do now. They also had a game in which each side tried to secure the ball and throw it over the adversary's goal line. This game lasted on into the Middle Ages, and from it football has descended. The ancients seem never to have used a stick or bat in their ball-play. The Persians, however, began to play ball on horseback, using a long mallet for the purpose, and introduced their new sport throughout Asia. Under the Tibetan name of _pulu_ ("ball") it found its way into Europe. When once the mallet had been invented for use on horseback, it could be easily used on foot, and so polo gave rise to the various games in which balls are hit with bats, including tennis, hockey, golf, cricket, and croquet.

BAITING

The difference between our ideas of what constitutes "sport" and those of our ancestors is shown by the popularity of baiting. In the twelfth century bulls, bears, and even horses were baited. Cock-fighting formed another common amusement. It was not till the nineteenth century that an English society for the prevention of cruelty to animals succeeded in getting a law passed which forbade these cruel sports. Most other European countries have now followed England's example.

FESTIVALS

No account of life in the Middle Ages can well omit some reference to the celebration of festivals. For the peasant and artisan they provided relief from physical exertion, and for all classes of society the pageants, processions, sports, feasts, and merry-makings which accompanied them furnished welcome diversion. Medieval festivals included not only those of the Christian Year, [34] but also others which had come down from pre- Christian times.

SEASONAL FESTIVALS

Many festivals not of Christian origin were derived from the ceremonies with which the heathen peoples of Europe had been accustomed to mark the changes of the seasons. Thus, April Fool's Day formed a relic of festivities held at the vernal equinox. May Day, another festival of spring, honored the spirits of trees and of all budding vegetation. The persons who acted as May kings and May queens represented these spirits. According to the original custom a new May tree was cut down in the forest every year, but later a permanent May pole was set up on the village common. On Midsummer Eve (June 23), which marked the summer solstice, came the fire festival, when people built bonfires and leaped over them, walked in procession with torches round the fields, and rolled burning wheels down the hillsides. These curious rites may have been once connected with sun worship. Hallow Eve, so called from being the eve of All Saints' Day (November 1), also seems to have been a survival of a heathen celebration. On this night witches and fairies were supposed to assemble. Hallow Eve does not appear to have been a season for pranks and jokes, as is its present degenerate form. Even the festival of Christmas, coming at the winter solstice, kept some heathen features, such as the use of mistletoe with which Celtic priests once decked the altars of their gods. The Christmas tree, however, is not a relic of heathenism. It seems to have come into use as late as the seventeenth century.

THE MORRIS DANCE

Young and old took part in the dances which accompanied village festivals. Very popular in medieval England was the Morris dance. The name, a corruption of Moorish, refers to its origin in Spain. The Morris dance was especially associated with May Day and was danced round a May pole to a lively and capering step. The performers represented Robin Hood, Maid Marian, his wife, Tom the Piper, and other traditional characters. On their garments they wore bells tuned to different notes, so as to sound in harmony.

MUMMING

Mumming had a particular association with Christmas. Mummers were bands of men and women who disguised themselves in masks and skins of animals and then serenaded people outside their houses. Oftentimes the mummers acted out little plays in which Father Christmas, Old King Cole, and St. George were familiar figures.

MIRACLE PLAYS

Besides these village amusements, many plays of a religious character came into vogue during the twelfth and thirteenth centuries. The earliest were the miracle plays. They presented in dramatic form scenes from the Bible and stories of the saints or martyrs. The actors at first were priests, and the stage was the church itself or the churchyard. This religious setting did not prevent the introduction of clowns and buffoons. After a time the miracle play passed from the clergy to the guilds. All the guilds of a town usually gave an exhibition once a year. Each guild presented a single scene in the story. An exhibition might last for several days and have as many as fifty scenes, beginning at Creation and ending with Doomsday. [35]

MORALITY PLAYS

The miracle plays were followed by the "moralities." They dealt with the struggle between good and evil, rather than with theology. Characters such as Charity, Faith, Prudence, Riches, Confession, and Death appeared and enacted a story intended to teach moral lessons. [36] Out of the rude "morality" and its predecessor, the miracle play, has grown the drama of modern times.

208. MANNERS AND CUSTOMS

DWELLINGS

A previous chapter (Chapter XVIII.) described some features of domestic life in castle and village during the age of feudalism. In England, where the Norman kings discouraged castle building, the manor house formed the ordinary residence of the nobility. Even in Continental Europe many castles were gradually made over into manor houses after the cessation of feudal warfare. A manor house, however, was only less bare and inconvenient than a castle. It was still poorly lighted, ill-ventilated, and in winter scarcely warmed by the open wood fires. Among the improvements of the fourteenth century were the building of a fireplace at one or both ends of the manor hall, instead of in the center, and the substitution of glass windows for wooden shutters or oiled paper.

FURNITURE

People in the Middle Ages, even the well-to-do, got along with little furniture. The great hall of a manor house contained a long dining table, with benches used at meals, and a few stools. The family beds often occupied curtained recesses in the walls, but guests might have to sleep on the floor of the manor hall. Servants often slept in the stables. Few persons could afford rugs to cover the floor; the poor had to put up with rushes. Utensils were not numerous, and articles of glass and silver were practically unknown, except in the houses of the rich. Entries in wills show the high value set upon a single spoon.

COSTUME

The pictures in old manuscripts give us a good idea of medieval dress. Naturally it varied with time and place, and according to the social position of the wearer. Sometimes laws were passed, without much result, to regulate the quality, shape, and cost of the costumes to be worn by different orders of society. The moralists of the age were shocked, then as now, when tightly fitting garments, which showed the outlines of the body, became fashionable. The inconvenience of putting them on led to the use of buttons and buttonholes. Women's headdresses were often of extraordinary height and shape. Not less remarkable were the pointed shoes worn by men. The points finally got so long that they hindered walking, unless tied by a ribbon to the knees.

BEARDS

The medieval noble of the twelfth century as a rule went clean shaven. To wear a beard was regarded as a sign of effeminacy in a man. The Bayeux Tapestry, [37] for instance, shows the Normans mostly clean-shaven, while the English wear only moustaches. The introduction of long beards seems to have been due to contact with the East during the crusading period.

BATHS AND BATHING

Regular bathing was not by any means neglected during the later Middle Ages. In the country districts river, lake, or pool met the needs of people used to outdoor life. The hot air and vapor baths of the Byzantines were adopted by the Moslems and later, through the Moors and crusaders, were made known to western Europe. After the beginning of the thirteenth century few large cities lacked public bathing places.

FOOD

Medieval cookbooks show that people of means had all sorts of elaborate and expensive dishes. Dinner at a nobleman's house might include as many as ten or twelve courses, mostly meats and game. Such things as hedgehogs, peacocks, sparrows, and porpoises, which would hardly tempt the modern palate, were relished. Much use was made of spices in preparing meats and gravies, and also for flavoring wines. Over-eating was a common vice in the Middle Ages, but the open-air life and constant exercise enabled men and women to digest the huge quantities of food they consumed.

TABLE ETIQUETTE

People in medieval times had no knives or forks and consequently ate with their fingers. Daggers also were employed to convey food to the mouth. Forks date from the end of the thirteenth century, but were adopted only slowly. As late as the sixteenth century German preachers condemned their use, for, said they, the Lord would not have given us fingers if he had wanted us to rely on forks. Napkins were another table convenience unknown in the Middle Ages.

DRINKING

In the absence of tea and coffee, ale and beer formed the drink of the common people. The upper classes regaled themselves on costly wines. Drunkenness was as common and as little reprobated as gluttony. The monotony of life in medieval Europe, when the nobles had little to do but hunt and fight, may partly account for the prevailing inebriety. But doubtless in large measure it was a Teutonic characteristic. The Northmen were hard drinkers, and of the ancient Germans a Roman writer states that "to pass an entire day and night in drinking disgraces no one." [38] This habit of intoxication survived in medieval Germany, and the Anglo-Saxons and Danes introduced it into England.

CENTRAL PERIOD OF THE MIDDLE AGES

Our survey of the twelfth and thirteenth centuries has now shown us that these two hundred years deserve to be called the central period of the Middle Ages. When the Arabs had brought the culture of the Orient to Spain and Sicily, when the Northmen after their wonderful expansion had settled down in Normandy, England, and other countries, and when the peoples of western Europe, whether as peaceful pilgrims or as warlike crusaders, had visited Constantinople and the Holy Land, men's minds received a wonderful stimulus. The intellectual life of Europe was "speeded up," and the way was prepared for the even more rapid advance of knowledge in the fourteenth and fifteenth centuries, as the Middle Ages passed into modern times.

STUDIES

1. Look up on the map between pages 358-359 the following places where Gothic cathedrals are found: Canterbury, York, Salisbury, Reims, Amiens, Chartres, Cologne, Strassburg, Burgos, Toledo, and Milan.

2. Look up on the map facing page 654 the location of the following medieval universities: Oxford, Montpellier, Paris, Orléans, Cologne, Leipzig, Prague, Naples, and Salamanca.

3. Explain the following terms: scholasticism; canon law; alchemy; troubadours; Provençal language; transept; choir; flying buttress; werewolf; and mumming.

4. Who were St. Thomas Aquinas, Abelard, Gratian, Irnerius, and Roger Bacon?

5. Show how Latin served as an international language in the Middle Ages. Name two artificial languages which have been invented as a substitute for Latin.

6. What is meant by saying that "French is a mere _patois_ of Latin"?

7. In what parts of the world is English now the prevailing speech?

8. Why has Siegfried, the hero of the _Nibelungenlied_, been called the "Achilles of Teutonic legend"?

9. What productions of medieval literature reflect aristocratic and democratic ideals, respectively?

10. Distinguish between the Romanesque and Gothic styles of architecture. What is the origin of each term?

11. Compare the ground plans of a Greek temple (page 291), a Roman basilica (page 284), and a Gothic cathedral (page 562).

12. Contrast a Gothic cathedral with a Greek temple, particularly in regard to size, height, support of the roof, windows, and decorative features.

13. Why is there some excuse for describing a Gothic building as "a wall of glass with a roof of stone"?

14. Do you see any resemblance in structural features between a Gothic cathedral and a modern "sky-scraper"?

15. Mention some likenesses between medieval and modern universities.

16. Mention some important subjects of instruction in modern universities which were not treated in those of the Middle Ages.

17. Why has scholasticism been called "a sort of Aristotelian Christianity"?

18. Look up the original meaning of the words "jovial," "saturnine," "mercurial," "disastrous," "contemplate," and "consider."

19. Show the indebtedness of chemistry to alchemy and of astronomy to astrology.

20. Mention some common folk tales which illustrate medieval superstitions.

21. Why was Friday regarded as a specially unlucky day?

22. Enumerate the most important contributions to civilization made during the Middle Ages.

FOOTNOTES

[1] Webster, _Readings in Medieval and Modern History_, chapter xvii, "Medieval Tales"; chapter xviii, "Three Medieval Epics."

[2] See pages 203, 322.

[3] The language spoken by the natives of Flanders. The country is now divided between France, Belgium, and Holland. See page 549.

[4] Icelandic is the oldest and purest form of Scandinavian. Danish and Norwegian are practically the same, in fact, their literary or book- language is one.

[5] Two names for rivers--_Avon_ and _Ex_--which in one form or another are found in every part of England, are Celtic words meaning "water."

[6] See page 518.

[7] See page 309, note 1.

[8] See page 336.

[9] See page 386.

[10] See pages 284, 344.

[11] See page 283.

[12] The cathedral, baptistery, and campanile of Pisa form an interesting example of Romanesque architecture. See the illustration, page 544.

[13] The interior of King's College Chapel, Cambridge, shows the ribs and the beautiful tracery of the ceiling of a Gothic building. See the plate facin page 570.

[14] The flying buttress is well shown in the view of Canterbury Cathedral (page 324).

[15] See page 386.

[16] For the pointed arch see the view of Melrose Abbey (page 660).

[17] See the illustrations, pages 550, 551.

[18] See page 310.

[19] See pages 207, 331.

[20] See page 444.

[21] Latin _universitas_.

[22] See page 536.

[23] The method of the school (Latin _schola_).

[24] See pages 275 and 383.

[25] See page 618.

[26] See pages 133 and 608.

[27] See page 53.

[28] Greek _oneiros_, "dream."

[29] Greek _nekros_, "corpse."

[30] Charles Perrault's _Tales of Passed Times_ appeared at Paris in 1697 A.D. It included the now-familiar stories of "Bluebeard," "Cinderella," "Sleeping Beauty," and "Little Red Riding Hood." In 1812 A.D. the brothers Grimm published their _Household Tales_, a collection of stories current in Germany.

[31] See page 420.

[32] _Exodus_, xxii, 18.

[33] See page 428.

[34] See page 346.

[35] The great Passion Play at Ober Ammergau in Germany is the modern survival and representative of this medieval religious drama.

[36] _Everyman_, one of the best of the morality plays, has recently been revived before large audiences.

[37] See the illustration, page 408.

[38] Tacitus, _Germania_, 22.