96 THE MIDDLE AGES. A.D. 1123-1198.
the party of the rival emperor, Conrad III. He made Roger II. king of Sicily, and thus helped to found a kingdom which lasted seven hundred and thirty years, till it was absorbed in the kingdom of Italy, 1860. Innocent retired to Pisa (1135). Lothaire made a second expedition to Italy and defeated Roger II. Bernard again appeared at Rome and succeeded in strengthening Innocent's position. At this juncture Anacletus died, 1138. The healing of the schism was solemnly announced at the Second Lateran Council, 1139. War soon after broke out between Innocent and Roger, and Innocent was taken prisoner. On his release he confirmed Roger as king of Sicily. Lothaire had returned to Germany to die, 1137. Innocent had granted to him the territories of Matilda for an annual payment. On this transaction later popes based the claim that the emperor was a papal vassal.
After the short pontificates of Coelestin II., 1143-1144, and Lucius II., 1144-1145, Eugene III., a pupil and friend of St. Bernard, was elected, Feb. 15, 1145, and ruled till July 8, 1153. He wore the rough shirt of the monks of Citeaux under the purple. He had to flee from Rome, owing to the disturbances of Arnold of Brescia, and spent most of his time in exile. During his pontificate, Edessa was lost and the second crusade undertaken. Eugene has his chief interest from his connection with St. Bernard, his wise and loyal counsellor, who addressed to him his famous treatise on the papacy, the de consider atione.1
§ 26. Arnold of Brescia.
OTTO (Bishop of Freising, or Freisingen, d. 1158) : De Gestis Friderici I. (lib. II. 20). — GUNTHER (Ligurinus) : De Gestis Friderici /., an epos written 1187 (lib. III. vers. 262 sqq.). — GERHOH (provost of Reichersberg, d. 1169) : De investig atione Antichristi, edited by Scheibelberger. Lincii, 1875. — JOHX OF SALISBURY: Historia Pontificalis (written c. 1162, recently discovered), in Man. Germ. Script., XX. c. 31, p. 537.— ST. BER-
1 See the chapters on the Second Crusade and St. Bernard.
§ 26. AUNOLD OF BRESCIA. 97
NARD: Epist.tM.igne, 195, 196, 198. — WALTER MAP (archdeacon of Oxford, 1196) : De Nugis Curialium, ed. Wright, pp. 41 and 43. The sources are all hostile to Arnold and the Arnoldists.
J. D. KOLER : De Arnoldo Brixiensi dissert. Gottingen, 1742. — GCADA- GNINI : Apologia di Arnaldo da Brescia. Pavia, 1790, 2 vols. — K. BECK : A. v. Brescia. Basel, 1824. — H. FRANCKE : Arnold von Brescia und seine Zeit. Ziirich, 1825 (eulogistic). — BENT: Essay sur A. d. Brescia. Geneve, 1856. — FEDERICO ODORICI : Arnaldo da Brescia. 1861. — GEORGES GUIBAL : Arnauld de Brescia et les Hohenstaufen ou la ques tion du pouvoir temporel de la papaute du moyen age. Paris, 1868. — * GIESEBRECHT : Arnold von Brescia. Miinchen, 1873 (in the Reports of the Bavarian Academy of Sciences) . Comp. his Gfesch. der d. Kaiserzeit, IV. 314 sqq. — A. DI GIOVANNI DE CASTRO : Arnaldo da Brescia e la revoluzione romana dell XII. secolo. Livoruo, 1875. — A. HAUSRATH : Arnold von Brescia. Leipzig, 1891. — DEUTSCH, A. von Brescia, iu Herzog, II. 117-122 ; GREGOROVIUS, IV. 479 sqq. The Lives of St. Bernard, especially Vacandard and Neander-Deutsch.
During the pontificates of Innocent II., Eugene III., and Adrian IV. occurred the interesting episode of Arnold of Brescia, an unsuccessful ecclesiastical and political agitator, who protested against the secularization of the Church, and tried to restore it to apostolic poverty and apostolic purity. These two ideas were closely connected in his mind. He proclaimed the principle that the Church and the clergy, as well as the monks, should be without any temporal posses sions, like Christ and the Apostles, and live from the tithes and the voluntary offerings of the people. Their calling is purely spiritual. All the things of this earth belong to the laity and the civil government.
He practised what he taught, and begged his daily bread from house to house. He was a monk of severe ascetic piety, enthusiastic temper, popular eloquence, well versed in the Scriptures, restless, radical, and fearless.1 He agreed with the Catholic orthodoxy, except on the doctrines of the eucha-
10tto von Freising calls him " singularitatis amator, novitatis cupidus," and ranks him with those characters who are apt to produce heresies and to make schismatic disturbances. St. Bernard denounces him as the author of a schisma pessimum, but bears testimony to his ascetic piety, yet with the cruel charge of satanic thirst for the blood of souls : " Homo est neque manducans neque bibens, solo cum diabolo esuriens et sitiens sanguinem animarum."
H