Far more important and of solid and lasting advantage to Germany, was the restitution by Hungary of that territory on the Danube ceded to St Stephen "pro causa amicitiae" in 1031.
Since the frontier won by Henry remained until 1919 the frontier between German Austria and Hungary, it is worth while considering it in detail.
The land ceded, or rather restored, was "ex una parte Danubii inter Fiscaha et Litacha, ex altera autem inter Strachtin et ostia Fiscaha usque in Maraha." South of the Danube, that is to say, the Leitha replaced the Fischa as boundary as far south as the Carinthian March. North of the river, the old frontier line seems to have run from opposite the confluence of the Fischa with the Danube to a fortress on the Moravian border, Strachtin or Trachtin. This artificial frontier was now replaced by the river March. Thus among other things was secured permanently for Germany the famous "Wiener Wald."
The realm was now at peace: Burgundy in order, Italy contented (in contrast to the early days of Conrad) with German overlordship, not one of the great princes or duchies of Germany a danger to the realm. The fame or the arms of the king had induced the princes on its borders to seek his friendship and acknowledge his superiority. Nothing remained to mar the public peace save private enmities. To private enemies the king might, without danger to the commonwealth, offer reconciliation. On the "Day of Indulgence" at Constance, in late October 1043, Henry from the pulpit announced to the assembled princes and bishops and to the whole of Germany, that he renounced all idea of vengeance on any who had injured him, and exhorted all his princes, nobles and people in their turn to forget all private offences. The appeal of the king was ordered to be made known throughout the whole land, and this day at Constance became known as the "Day of Indulgence" or "Day of Pardon."
The object was to abolish violence and private war, and so far the attempt bears a strong resemblance to the contemporary Franco-Burgundian institution, the "Truce of God," with which, however, it cannot be confounded, since although the ends were the same, the means were only superficially alike. Since however the "Indulgence" has sometimes been confused with, sometimes considered as deliberately rivalling, this "Treuga Dei," it is worth while to consider some relations and dissimilarities between the two movements.
The "Truce of God" endeavoured to mitigate and limit violence by an appeal to Christian sentiment rather than to Christian principle. The Christian, under heavy church penalties, was to reverence certain days and times regarded as sacred by abstaining on them from all violence not only in aggression but even under provocation. This "Truce" was created in France, the country where private feuds were most general and fiercest, and where therefore there was greatest need of it. Its birth-
