Monod: Études critiques sur les sources de l’histoire mérovingienne. Paris 1872.
Lecky: History of European Morals from Augustus to Charlemagne, fifth ed. Lond. 1882, 2 vols.
(part of the second vol.).
Brace: Gesta Christi, N. York, third ed. 1883, p. 107 sqq.
Comp. Guizot (Protest., d. 1874): Histoire générale de la civilisation en Europe et en Prance depuis
la chute de l’empire romain jusqu à la révolution française, Paris 1830; seventh ed. 1860, 5
vols. (one vol. on Europe in general).
Balmez, (a Spanish philosopher and apologist of the Roman church, d. 1848): El Protatantismo
comparado con el Catolicismo en sus relaciones con la civilisacion europea. Barcelona, 1842–44,
4 vols. The same in French, German, and English translations. A Roman Catholic counterpart
to Guizot.
§ 74. General Character of Mediaeval Morals.
The middle age of Western Christendom resembles the period of the Judges in the history of
Israel when "the highways were unoccupied, and the travelers walked through by-ways," and when
"every man did that which was right in his own eyes."^326 It was a time of civil and political
commotions and upheavings, of domestic wars and foreign invasions. Society was in a chaotic state
and bordering on the brink of anarchy. Might was right. It was the golden age of border-ruffians,
filibusters, pirates and bold adventurers, but also of gallant knights, genuine heroes and judges,
like Gideon, Jephthah, Samson, and Samuel of old. It presents, in striking contrasts, Christian
virtues and heathen vices, ascetic self-denial and gross sensuality. Nor were there wanting idyllic
episodes of domestic virtue and happiness which call to mind the charming story of Ruth from the
period of the Judges.
Upon the whole the people were more religious than moral. Piety was often made a substitute
or atonement for virtue. Belief in the supernatural and miraculous was universal; scepticism and
unbelief were almost unknown. Men feared purgatory and hell, and made great sacrifices to gain
heaven by founding churches, convents, and charitable institutions. And yet there was a frightful
amount of immorality among the rulers and the people. In the East the church had to contend with
the vices of an effete civilization and a corrupt court. In Italy, France and Spain the old Roman
vices continued and were even invigorated by the infusion of fresh and barbaric blood. The history
of the Merovingian rulers, as we learn from Bishop Gregory of Tours, is a tragedy of murder,
adultery, and incest, and ends in destruction.^327
The church was unfavorably affected by the state of surrounding society, and often drawn
into the current of prevailing immorality. Yet, upon the whole, she was a powerful barrier against
vice, and the chief, if not the only promoter of education, virtue and piety in the dark ages. From
barbaric and semi-barbaric material she had to build up the temple of a Christian civilization. She
taught the new converts the Apostles’ Creed, the Lord’s Prayer, and the Ten Commandments the
best popular summaries of faith, piety, and duty. She taught them also the occupations of peaceful
(^326) Comp, Judges 5:6; 17:6.
(^327) "It would be difficult," says Gibbon of this period, "to find anywhere more vice or less virtue." The judgments of
Hallam, Milman, and Lecky are to the same effect. Compare also the description of Montalembert, quoted above, p. 82 sq.