Hildebrand's natural discrimination gave him a profound insight into the frailties of human nature and enabled him to discern with unerring eye the nobility or weakness of character of those with whom he was brought into contact. This gift rendered him a powerful antagonist in the many combats which he was called upon to wage against the schisms, which in all ages have perverted the tenets of the Church.

Ere his return to Italy his attention was drawn to the heresy of Berengarius, which denied the Real Presence in the Eucharist and which had found many supporters in France.

From the pulpit Hildebrand hurled his denunciations against so erroneous a doctrine and reminded his hearers of the fearful account they would have hereafter to render if, by its promulgation, they caused the weak ones of the fold to be misled. He insisted on the awful responsibility they incurred who sought to deprive the Church of the greatest blessing which God has given to His creatures-that of His continual Presence in their midst.2

Before the logical reasonings and irrefutable arguments of Hildebrand all doubts were dispelled, and even Berengarius himself, conscience-stricken and remorseful, acknowledged his

error.

The Legate, drawn to his full height and filled with impassioned fervour for his faith, allowed his stern and piercing eye to wander over the listening multitudes. But though he seemed to the people, who had hung breathless upon his words, to search their very thoughts, he met with no sign or gesture, even in that vast assemblage, of either uncertainty or dissent.

1 It is recorded by three of the Evangelists that for such a man "it were better for him that a millstone were hanged about his neck and that he were cast into the sea.”—Holy Bible, Matt. xviii. 6 ; Mark, ix. 42; LUKE, Xvii. 2.

2 "Lo, I am with you always even unto the end of the world," are the words with which St Matthew concludes his Gospel. They were almost the last words of comfort addressed by our Lord to His disciples, and which Berengarius by his teaching attempted to disprove.

Zeal of Hildebrand

Descending from the pulpit Hildebrand continued the celebration of the Mass which his sermon had interrupted. When, according to the ritual, he consecrated the bread and wine the full sense of the enormity of the heresy burst upon him. His soul aflame with enthusiasm he raised the chalice above his head in the sight of all "and thus compelled the crowd to render homage to the Real Presence."

The lesson was not lost upon the Church which always appropriates to its service aught that conduces to the glory of God. In the canon of the Mass the uplifting of the Host in view of the congregation is still observed.

When in one country the Masses cease as the day advances they are commencing in another, and thus all over the world there is "a continuous sacrifice and uplifting of the hands." In each of these celebrations is the movement of Hildebrand repeated and a bell rung to warn the people of the solemn act about to take place. The chalice is lifted to the forehead, significant of the fact that at that moment the intellect bows to faith and acknowledges the Presence of its God. "Thus the gesture remains in the liturgy," remarks a Protestant writer, "and partakes of immortality."

Hildebrand's efforts to restore order and discipline among the French clergy, both lay and cloistered, were everywhere marked with a signal success. "He set about reducing to a perfectly organised system the idea of the supremacy of the Church over the State and the Pope over the Church." His zeal was contagious and imparted itself alike to the Bishops and to the flocks committed to their charge. His enthusiasm roused the careless from the indifference into which they had unconsciously fallen, and his example inspired them with somewhat of his own spirit of high resolve.

He had scarcely concluded his mission when, to the regret of all France, he received urgent messages recalling him to Rome. Events of great moment were unfolding themselves, and it was necessary for the temporal well-being of the Church that someone should be at hand to assume the responsibility of their direction.

The first of these incidents was the unexpected death of the Emperor.

The Pontiff had repaired to Germany, at the invitation of the monarch, in order to effect a reconciliation with several of the nobles who had revolted from their allegiance. He had fulfilled his mission and spent Easter with Henry, the last that either lived to celebrate, and had scarcely returned to Rome when the news of his friend's death reached him.

When still in the fulness of manhood, and with a glorious future before him, the Emperor had passed away, leaving behind him a character so remarkable for the observance of his religion that the Church has made the additon of " Pious" to his name. The heir to the crown was a son then in his seventh year who, under the title of Henry IV. became thus early and unhappily the head of an imperial court in a warlike and corrupt age. He was at first entrusted to the care of his mother-a relative of the French king. Agnes was a highly-cultivated, religious and amiable woman, but totally unfit to guide so wilful a spirit as that of the little monarch. He was a child of strong will, passionate and proud, but also vain and weak with a varying temperament which needed a firm and judicious training, and of this the Empress was incapable. Still less was she successful in State policy, and her ignorance and mismanagement of public affairs fostered that disaffection among the nobles which led in after years to their rebellion against the throne.

Such was the state of affairs which preceded Hildebrand's recall, which was rendered the more imperative from the failing health of the Pontiff. The death of the Emperor was a great blow to one of such a clinging nature as Victor, and it became evident, even to the most careless observer, that he would not long survive his friend. The Pope was naturally delicate, and he had been so unsparing of his strength that, although he was still in the prime of life, he became completely prostrated by the two years' labour of his pontificate. The news of his illness at such a crisis caused regret and uneasiness throughout Italy and especially in Tuscany.

Death of Victor II

Beatrice sent him an invitation to Florence, whither at her urgent entreaty he repaired in hopes of restoring his constitution which was, however, shattered beyond all hopes of recovery. "In the leafy valley of the Arno, in a gentle, undulating country, amid low hills covered with vineyards," he lingered for a while until, to the great grief of Matilda and her mother, his gentle spirit passed away on July 28, 1057.

The freedom of the Church lay near Victor's heart, and while on the sick-bed, from which he was aware he would rise no more on earth, he occupied his mind in revolving which among the clergy would contribute in the largest measure of success to her emancipation.

It was usual at that period for the last days of the Pontiffs to be distressed by the responsibility of nominating a successor who would protect the rights and privileges pertaining to the Holy See. Their wearied brains were not allowed the repose which they sought in vain, but were constantly reviewing the situation, not as regarded themselves, but as it most affected the welfare of the Church. At the present day ecclesiastical law relieves the Pontiffs of this pressing care, and even makes it impossible for them to nominate their successors who are exclusively elected by the votes of the Cardinals.

To Victor's satisfaction the choice was not difficult to make, and having fixed upon the man best fitted to undertake the load of pontifical care, he was desirous that there should be no obstacle placed in the way of his election.

At the summons of the Pope, Hildebrand and the Cardinals repaired immediately to Tuscany to consult with him on the subject which engrossed his thoughts, and, as in the case of his predecessor, held their council around his dying bed.

Victor suggested to their deliberation the name of one whom he believed would prove a worthy and capable occupant of the chair of St Peter, and proceeded to lay before them the reasons for his selection.

Some time previously, when making a pontifical journey

throughout Italy, he had occasion more than once to avail himself of the hospitality of the monks of Monte Cassino, one of whom was destined to be his successor.

The monastery, built upon the site of a temple dedicated to Apollo, was situated upon the slopes of a mountain about fifty miles from Naples. It was founded by St Benedict early in the sixth century, and one of its branches was that of Cluny, in which retreat Hildebrand had been trained.1

Monte Cassino was renowned for the fine arts which were nurtured within its cloisters, where the monks especially excelled in the illuminations of manuscripts and in music. Here, too, with neat caligraphy and with much painstaking and labour, were compiled the chronicles and annals of that and previous times, which have been preserved and which have proved of invaluable service to succeeding historians and antiquarians.

During his visits to this centre of industry, the Pontiff had been much impressed by the learned conversation, courtly manners and sanctity of one of the brethren.

This was Junian Frederic of the house of Lorraine, a brother of Beatrice and a near relative of the young German King.

In those days there were but two professions open to scions of noble families, that of arms or theology. Frederic being of too weakly a constitution to enter upon the hardships of a military training had entered the cloister when young. There he remained, rather as a student than a monk, since he had bound himself by no vows to the Benedictine Order.

Victor was so charmed by the prince's piety and by his desire to enter upon the service of the Church, that on his last visit he had raised him to the dignity of Cardinal priest.

1 At one time there were no less than 37,000 houses which belonged either to the Benedictine Order or its branches. History assures us that their inmates have at different periods included saints, popes, emperors, empresses, kings, queens, princes, princesses, writers of note and representatives of every branch of literature, art and science, who have embraced the rules of their Order.