The Truce of God | Page 2

History." Vol. 1, pp. 255, 256), "a regulated and fairly well graduated method of jurisdiction, based on land tenure, in which every lord, king, duke, earl or baron protected, judged, ruled, taxed the class next below him; ... in which private war, private coinage and private prisons took the place of the imperial institutions of power." Land, "the sacramental tie" then, "of all relations," and not money, was the chief wealth of those ages. For services rendered, therefore, fiefs or landed estates were the reward. Feudalism thus rested on a contract entered into by the nation represented by the king, which let out its lands to individuals who paid the rent not only by doing military service, but by rendering such services to the king as the king's courts might require. The bond was frequently extremely loose, and it was hard then to say which of the two was in reality the stronger, the feudal lord or the technically lower, but sometimes in reality stronger, vassal.
The feudal lord was bound to support his vassal, and in return, had a right to expect his help in the hour of danger. The feudal lord owed his vassals justice, protection, shelter and refuge. If certain privileges, claimed by the feudal lord, were onerous, the vassal was not without some guarantee that he would be shown fair play; for it was evident that unless in some way rights and obligations were fairly well balanced, and there was a fair return for service rendered, the whole system would soon crumble to pieces.
The "system," if it can be called one, was, as we have said, by no means perfect, but it bridged the historic gap which stretches between the fall of the Carolingian power and the full dawn of the Middle Ages. It saved Europe from anarchy. Its blessings cannot be denied. It helped to foster the love of independence, of self-government, of local institutions, of communal and municipal freedom. The vassal that lived under the shadows of the strong towers of a feudal lord did not look much further beyond, to the king in his palace or in his courts of justice, for protection. He found it closer at home. The vassal, moreover, began to think of his own rights and privileges, to value them and to ask that they be enforced. The idea of right and law, one of the most deeply engraved in the Christian conscience in the Middle Ages, grew and developed. The barons were the first to claim these rights; gradually the whole nation imitated them. Even when they claimed them, primarily for themselves, the whole nation participated sooner or later in their blessings. The Barons of Runnymede were fighting the battles of every ploughboy in England when they wrenched Magna Charta from King John.
Although many a feudal lord was a proud and hard-driving master, yet the vassal and the serf knew that there were limits which his lord dared not transgress; that the very spirit of his "caste", for such to a certain extent was the social rank to which the feudal lord belonged, would not tolerate any too flagrant a violation of his privileges. A bond of united interests was found between feudal noble and his vassal. They were found side by side in war; their larger interests were the same in peace. Loyalty, honor, fidelity took deep root in the society which they represented.
As the aristocracy of feudalism was founded, not on wealth or money, but on land tenure, one of the most stable titles to prestige and authority found in history, there was in the underlying concept of society in those days a feeling of stability and permanency, which for a time made feudalism, in spite of its flaws, a bulwark of order. It fostered even a strong family spirit. Baron, count or earl, behind the thick ramparts of his castle, lived a patriarchal life. He was, with his retainers and men-at-arms, his chaplains, to watch over his spiritual needs, his wife and children and vassals, dependent upon him for protection and safety, impelled by every sense of honor, duty and chivalry to make them feel that he was their sword and buckler. They were closely knit to him. There was a patriarchal bond between them. Family spirit grew strong and, under the teaching of the Church, it became pure.
Feudalism had its flaws. It was strictly an aristocratic institution. It fostered the spirit of pride and bore harshly at times upon the serf and the man of low degree. But its harsher features were softened by the teachings of the Church. When it was at its height, voices of Popes like Alexander III and of Doctors like St. Thomas Aquinas, were lifted to proclaim the equality of all men in the sight of God. At the altar,