from which it had arisen. The Roman Church, clinging tenaciously to its possession of the title of pontifex maximus, had long since abandoned its appointed task of achieving the Kingdom of Heaven. It was preoccupied with the revival of Roman ascendancy on earth, which it conceived of as its inheritance. It had become a political body, using the faith and needs of simple men to forward its schemes. Europe drifted towards a dreary imitation and revival of the misconceived failures of the past. For eleven centuries from Charlemagne onwards, "Emperors" and "Cæsars" of this line and that come and go in the history of Europe like fancies in a disordered mind. We shall have to tell of a great process of mental growth in Europe, of enlarged horizons and accumulating power, but it was a process that went on independently of, and in spite of, the political forms of the time, until at last it shattered those forms altogether. Europe during those eleven centuries of the imitation Cæsars which began with Charlemagne, and which closed only in the monstrous bloodshed of 1914-1918, has been like a busy factory owned by a somnambulist, who is sometimes quite unimportant and sometimes disastrously in the way. Or rather than a somnambulist, let us say by a corpse that magically simulates a kind of life. The Roman Empire staggers, sprawls, is thrust off the stage, and reappears, and—if we may carry the image one step further—it is the Church of Rome which plays the part of the magician and keeps this corpse alive.
And throughout the whole period there is always a struggle going on for the control of the corpse between the spiritual and various temporal powers. We have already noted the spirit of St. Augustine's City of God. It was a book which we know Charlemagne read, or had read to him—for his literary accomplishments are rather questionable. He conceived of this Christian Empire as being ruled and maintained in its orthodoxy by some such great Cæsar as himself. He was to rule even the Pope. But at Rome the view taken of the revived empire differed a little from that. There the view taken was that the Christian Cæsar must be anointed and guided by the Pope—who would even have the power to excommunicate and depose him. Even in the time of Charlemagne this divergence of view was apparent. In the following centuries it became acute.
