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Updated: May 6, 2025
At the same time the Latin Church underwent a similar process of transformation. The papacy became more autocratic. Like the king the pope began to say, "L'Église c'est moi." This merging of the mediæval state and mediæval church in the personal supremacy of king and pope may be termed the special feature of the last age of feudalism which preceded the Renaissance.
It is superb; it has a prodigious 14th of July, which delivers the globe; it forces all nations to take the oath of tennis; its night of the 4th of August dissolves in three hours a thousand years of feudalism; it makes of its logic the muscle of unanimous will; it multiplies itself under all sorts of forms of the sublime; it fills with its light Washington, Kosciusko, Bolivar, Bozzaris, Riego, Bem, Manin, Lopez, John Brown, Garibaldi; it is everywhere where the future is being lighted up, at Boston in 1779, at the Isle de Leon in 1820, at Pesth in 1848, at Palermo in 1860, it whispers the mighty countersign: Liberty, in the ear of the American abolitionists grouped about the boat at Harper's Ferry, and in the ear of the patriots of Ancona assembled in the shadow, to the Archi before the Gozzi inn on the seashore; it creates Canaris; it creates Quiroga; it creates Pisacane; it irradiates the great on earth; it was while proceeding whither its breath urge them, that Byron perished at Missolonghi, and that Mazet died at Barcelona; it is the tribune under the feet of Mirabeau, and a crater under the feet of Robespierre; its books, its theatre, its art, its science, its literature, its philosophy, are the manuals of the human race; it has Pascal, Regnier, Corneille, Descartes, Jean-Jacques: Voltaire for all moments, Moliere for all centuries; it makes its language to be talked by the universal mouth, and that language becomes the word; it constructs in all minds the idea of progress, the liberating dogmas which it forges are for the generations trusty friends, and it is with the soul of its thinkers and its poets that all heroes of all nations have been made since 1789; this does not prevent vagabondism, and that enormous genius which is called Paris, while transfiguring the world by its light, sketches in charcoal Bouginier's nose on the wall of the temple of Theseus and writes Credeville the thief on the Pyramids.
A form of social organisation so cumbrous and so dangerous could hardly have survived for centuries unless it had solved difficulties of unusual urgency and magnitude. Let us then consider, in their historical order, the antecedents of feudalism and the reasons of state by which it was justified.
From the earliest tribal forays, slowly broadening through the struggles of feudalism and Plantagenet kings to the wars of the nation, one creative purpose, one informing principle links century to century, developing itself at last in the wars of empire, wars for the larger freedom, the higher justice.
The course was nowhere open and the chances of the bourgeois victory were by no means equal, but to make the course open was the first and ever more pressing necessity. As soon as the demand for the abolition of feudalism and for the equality of rights was set on the order of the day it had necessarily to take an ever widening scope.
The agitation began in 1761, and by the innovating ideas which it flung abroad it is as important as the Declaration itself, or the great constitutional debate. The colonies were more advanced than Great Britain in the way of free institutions, and existed only that they might escape the vices of the mother country. They had no remnants of feudalism to cherish or resist.
But when the serf acquired the power of locomotion, he laid the foundation of his emancipation; and from that hour feudalism began to crumble. As the serfs' power of motion enlarged, their liberty enlarged. As formerly they had known slavery by its symbol immovability, so now they tasted freedom by its symbol motion.
Italy led the way in the education of the Western races, and was the first to realize the type of modern as distinguished from classical and mediæval life. During this age of the despots, Italy presents the spectacle of a nation devoid of central government and comparatively uninfluenced by feudalism.
They were at that stage again. Technician Natt Roberts entered, a book in hand, and sent the trend of conversation in a new direction. He said, worriedly, "I've been studying up on this and what we're confronted with is two different ethnic periods, barbarism and feudalism. Handling them both at once doubles our problems."
"Japan," he remarked, "is on the great highway of nations, the coveted of Russia, the most absorbing, if not the most aggressive of all the Powers; and a perpetual temptation alike to merchant and to missionary, who, each in different directions, finding the feudalism and spirit of isolation barriers to their path, will not cease to batter them in breach, or undermine them to their downfall.
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