reach Jerusalem by sea, boarding the vessels in Italian ports, which were owned and equipped by Italian merchants. Venice, Pisa, and Genoa gradually assumed the trade of ancient Constantinople, once without rival on the southern sea. Constantinople was a city of wonder to the ignorant fighting men from other lands, who had never dreamed of a civilization so complete as that which she possessed. Awed by elegance and luxury, they returned to their homes with a sense of inferiority. They had met and fought side by side with warriors of such polished manners that they felt ashamed of their own brutal ways. They had seen strange costumes and listened to strange tongues. Henceforth no nation of Europe could be entirely indifferent to the fact that there was a world without.

The widowed and desolate were not comforted by the knowledge which the returned Crusader delighted to impart. They had been sacrificed to the pride which led husbands and fathers to sell their estates and squander vast sums of money, that they might equip a band of followers to lead in triumph to the Holy Wars. The complaints of starving women led to the collection of much gold and silver by Lambert Le Bègue, "the stammering priest." He built a number of small houses to be inhabited by the Order of Bèguines, a new sisterhood who did not sever themselves entirely from the world, but lived in peaceful retirement, occupied by spinning and weaving all day long.

The Beghards, or Weaving Brothers, took pattern by this busy guild of workers and followed the same rules of simple piety. They were fond of religious discussion, and were mystics. They enjoyed the approval of Rome until the new orders were established of Saint Francis and Saint Dominic.

In the twelfth century religion was drawing nearer to humanity and the needs of earth. The new orders, therefore, tried to bridge the gulf between the erring and the saintly, forbidding their brethren to seclude themselves from other men. A healthy reaction was taking place from the old idea that the religious life meant a withdrawal from the temptations of the world.

St Dominic, born in Spain in 1170, was the founder of "the Order of Preaching Monks for the conversion of heretics." The first aim of the "Domini canes" (Dominicans), or Hounds of the Lord, was to attack anyone who denied their faith. Cruelty could be practised under the rule of Dominic, who bade his followers lead men by any path to their ultimate salvation. Tolerance of free thought and progress was discouraged, and rigid discipline corrected any disciple of compassion. The dress of the order was severely plain, consisting of a long black mantle over a white robe. The brethren practised poverty, and fared humbly on bread and water.

The brown-frocked Franciscans, rivals in later times of the monks of Dominic, were always taught to love mankind and be merciful to transgressors. It was the duty of the Preaching Brothers to warn and threaten; it was the joy of the Frati Minori, or Lesser Brothers, to tend the sick and protect the helpless, taking thought for the very birds and fishes.

St Francis was born at Assisi in 1182, the son of a prosperous householder and cloth merchant. He drank and was merry, like any other youth of the period, till a serious illness purged him of follies. After dedicating his life to God, he put down in the market-place of Assisi all he possessed save the shirt on his body. The bitter reproaches of kinsfolk pursued him vainly as he set out in beggarly state to give service to the poor and despised. He loved Nature and her creatures, speaking of the birds as "noble" and holding close communion with them. The saintly Italian was opposed to the warlike doctrines of St Dominic; he made peace very frequently between the two parties known as Guelfs and Ghibellines.

Welf was a common name among the dukes of Bavaria, and the Guelfs were, in general, supporters of the Papacy and this ducal house, whereas the Waiblingen (Ghibellines) received their name from a castle in Swabia, a fief of the Hohenstaufen enemies of the Pope. It was under a famous emperor of the House of Swabia that the struggle between Papacy and Empire, "the two swords," gained attention from the rest of Europe.

In the eleventh century, Pope Gregory VII had won many notable victories in support of his claims to temporal power. He had brought Henry IV, the proud Emperor, before whose name men trembled, to sue for his pardon at Canossa, and had kept the suppliant in the snow, with bare head and bare feet, that he might endure the last humiliations. Then the fortune of war changed, and the Pope was seized in the Church of St Peter at Rome by Cencio, a fiery noble, who held him in close confinement. It was easier to lord it over princes who were hated by many of their own subjects than to quell the animosity which was roused by attempted domination in the Eternal City.

The Pope was able sometimes to elect a partisan of the Guelf party as emperor. On the other hand, an emperor had been heard to lament the election of a staunch friend to the Papacy because he believed that no pope could ever be a true Ghibelline.

Certain princes of the House of Hohenstaufen were too proud to acknowledge an authority that threatened to crush their power in Italy. Henry VI was a ruler dreaded by contemporaries as merciless to the last degree. He burned men alive if they offended him, and had no compunction in ordering the guilty to be tarred and blinded. He was of such a temper that the Pope had not the courage to demand from him the homage of a vassal. It was Frederick II, Henry's son, who came into conflict with the Papacy so violently that all his neighbours watched in terror.

Pope Gregory IX would give no quarter, and excommunicated the Emperor because he had been unable to go on a crusade owing to pestilence in his army. The clergy were bidden to assemble in the Church of St Peter and to fling down their lighted candles as the Pope cursed the Emperor for his broken promise, a sin against religion. The news of this ceremony spread through the world, the two parties appealing to the princes of Europe for aid in fighting out this quarrel. Frederick defied the papal decree, and went to win back Jerusalem from the infidels as soon as his soldiers had recovered. He took the city, but had to crown himself as king since none other would perform the service for a man outside the Church. Frederick bade the pious Mussulmans continue the prayers they would have ceased through deference to a Christian ruler. He had thrown off all the superstitions of the age except the study of astrology, and was a scholar of wide repute, delighting in correspondence with the learned.

The Arabs did not admire Frederick's person, describing him as unlikely to fetch a high price if he had been a slave! He was bald-headed and had weak eyesight, though generally held graceful and attractive. In mental powers he surpassed the greatest at his house, which had always been famous for its intellect. He had been born at Palermo, "the city of three tongues"; therefore Greek, Latin, and Arabic were equally familiar. He was daring in speech, broad in views, and cosmopolitan in habit. He founded the University of Naples and encouraged the study of medicine; he had the Greek of Aristotle translated, and himself set the fashion in verse-making, which was soon to be the pastime of every court in Italy.

The Pope was more successful in a contest waged with tongues than he had proved on battle-fields, which were strewn with bodies of both Guelf and Ghibelline factions. He dined in 1230 at the same table as his foe, but the peace between them did not long continue. In turn they triumphed, bringing against each other two armies of the Cross, the followers of the Pope fighting under the standard of St Peter's Keys as the champion of the true