not only the Saracens, but the Turks too, and none
of the evils which these nations have inflicted on us would ever have
taken place.[10] Even as it was, when the Saracens threatened the West,
the Popes were the chief agents in organising resistance, and giving
spirit and animation to the defenders of Europe. Their alert vision saw
that to crush for ever that formidable enemy, it was not enough to
defend ourselves against his assaults; we must attack him at home. The
Crusades, vulgarly treated as the wars of a blind and superstitious
piety, were in truth wars of high policy. From the Council of Clermont
down to the famous day of Lepanto, the hand and spirit of the Pontiff
were to be traced in every part of that tremendous struggle which
prevented Europe from being handed over to the tyranny, ignorance, and
barbarism that have always been the inevitable fruits of Mahometan
conquest, and had already stamped out civilisation in Asia Minor and
Palestine and Greece, once the very garden of the universe.

This admirable and politic heroism of the Popes in the face of foes
pressing from without, De Maistre found more than equalled by their
wisdom, courage, and activity in organising and developing the elements
of a civilised system within. The maxim of old societies had been that
which Lucan puts into the mouth of Caesar--_humanum paucis vivit genus_.
A vast population of slaves had been one of the inevitable social
conditions of the period: the Popes never rested from their endeavours
to banish servitude from among Christian nations. Women in old
societies had filled a mean and degraded place: it was reserved for the
new spiritual power to rescue the race from that vicious circle in which
men had debased the nature of women, and women had given back all the
weakness and perversity they had received from men, and to perceive that
'the most effectual way of perfecting the man is to ennoble and exalt
the woman.' The organisation of the priesthood, again, was a masterpiece
of practical wisdom. Such an order, removed from the fierce or selfish
interests of ordinary life by the holy regulation of celibacy, and by
the austere discipline of the Church, was indispensable in the midst of
such a society as that which it was the function of the Church to guide.
Who but the members of an order thus set apart, acting in strict
subordination to the central power, and so presenting a front of
unbroken spiritual unity, could have held their w