[Sidenote: Influence of Charlemagne on these events.]

Thus, partly by the preaching of missionaries, partly by the example of
monks, partly by the influence of females, partly by the sword of the
Frankish sovereigns, partly by the great name of Rome, Europe was at
last nominally converted. The so-called religious wars of Charlemagne,
which lasted more than thirty years, and which were attended by the
atrocities always incident to such undertakings, were doubtless as much,
so far as he was concerned, of a political as of a theological nature.
They were the embodiment of the understanding that had been made with
Rome by Pepin. Charlemagne clearly comprehended the position and
functions of the Church; he never suffered it to intrude unduly on the
state. Regarding it as furnishing a bond for uniting not only the
various nations and tribes of his empire, but even families and
individuals together, he ever extended to it a wise and liberal
protection. His mental condition prevented him from applying its
doctrines to the regulation of his own life, which was often blemished
by acts of violence and immorality. From the point of view he occupied,
he doubtless was led to the conclusion that the maxims of religion are
intended for the edification and comfort of those who occupy a humbler
sphere, but that for a prince it is only necessary to maintain
appropriate political relations with the Church. To him baptism was the
sign, not of salvation, but of the subjugation of people; and the
foundation of churches and monasteries, the institution of bishoprics,
and increase of the clergy, a more trustworthy means of government than
military establishments. A priest must necessarily lean on him for
support, a lieutenant might revolt.

[Sidenote: Reflex action of converted Europe.]

If thus Europe, by its conversion, received from Rome an immense
benefit, it repaid the obligation at length by infusing into Latin
Christianity what was sadly needed--a higher moral tone. Earnestness is
the attribute of savage life. That divorce between morality and faith
which the southern nations had experienced was not possible among these
converts. If, by communicating many of their barbarous and pagan
conceptions to the Latin faith, they gave it a tendency to develop
itself in an idolatrous form, their influence was not one of unmitigated
evil, for while they lowered the standard of public belief, they
elevated that of private life. In truth, the c