possibility of producing that which was out of the ordinary range of natural occurrences was not seriously doubted by any. Spells and enchantments, conjurations, calculations of nativities, were matters earnestly investigated at Universities and Courts.

There were, of course, persons who were eager to detect impostors: and amongst them some of the most zealous votaries of the occult arts—for example, Trittheim and the learned Humanist, Conrad Muth or Mutianus, both of whom professed to have regarded Faust as a fraudulent person. But this did not imply any disbelief in the possibility of the alleged pretensions. In the Faust-myth is embodied, moreover, the opposition between the new learning on its physical side and the old religious faith. The theory that the investigation of the mysteries of nature had in it something sinister and diabolical which had been latent throughout the Middle Ages, was brought into especial prominence by the new religious movements. The popular feeling that the line between natural magic and the black art was somewhat doubtful, that the one had a tendency to shade off into the other, now received fresh stimulus. The notion of compacts with the devil was a familiar one, and that they should be resorted to for the purpose of acquiring an acquaintance with hidden lore and magical powers seemed quite natural.

It will have already been seen from what we have said that the religious revolt was largely economical in its causes. The intense hatred, common alike to the smaller nobility, the burghers, and the peasants, of the ecclesiastical hierarchy, was obviously due to its ever-increasing exactions. The chief of these were the pallium or price paid to the Pope for an ecclesiastical investiture; the annates or first year's revenues of a church fief; and the tithes which were of two kinds, the great tithe paid in agricultural produce, and the small tithe consisting in a head of cattle. The latter seems to have been especially obnoxious to the peasant. The sudden increase in the sale of indulgences, like the proverbial last straw, broke down the whole system; but any other incident might have served the purpose equally well. The prince-prelates were in some instances, at the outset, not averse to the movement; they would not have been indisposed to have converted their territories into secular fiefs of the empire. It was only after this hope had been abandoned that they definitely took sides with the Papal authority.

The opening of the sixteenth century thus presents to us mediæval society, social, political, and religious, in Germany as elsewhere, "run to seed." The feudal organization was outwardly intact; the peasant, free and bond, formed the foundation; above him came the knighthood or inferior nobility; parallel with them was the Ehrbarkeit of the less important towns, holding from mediate lordship; above these towns came the free cities, which held immediately from the empire, organized into three bodies, a governing Council in which the Ehrbarkeit usually predominated, where they did not entirely compose it, a Common Council composed of the masters of the various guilds, and the General Council of the free citizens. Those journeymen, whose condition was fixed from their being outside the guild-organizations, usually had guilds of their own. Above the free cities in the social pyramid stood the Princes of the empire, lay and ecclesiastic, with the Electoral College, or the seven Electoral Princes, forming their head. These constituted the feudal "estates" of the empire. Then came the "King of the Romans"; and, as the apex of the whole, the Pope in one function and the Emperor in another, crowned the edifice. The supremacy, not merely of the Pope but of the complementary temporal head of the mediæval polity, the Emperor, was acknowledged in a shadowy way, even in countries such as France and England, which had no direct practical connection with the empire. For, as the spiritual power was also temporal, so the temporal political power had, like everything else in the Middle Ages, a quasi-religious significance.

The minds of men in speculative matters, in theology, in philosophy, and in jurisprudence, were outgrowing the old doctrines, at least in their old forms. In theology the notion of salvation by the faith of the individual, and not through the fact of belonging to a corporate organization, which was the mediæval conception, was latent in the minds of multitudes of religious persons before expression was given to it by Luther. The aversion to scholasticism, bred by the revived knowledge of the older Greek philosophies in the original, produced a curious amalgam; but scholastic habits of thought were still dominant through it all. The new theories of nature amounted to little more than old superstitions, systematized and reduced to rule, though here and there the later physical science, based on observation and experiment, peeped through. In jurisprudence the epoch is marked by the final conquest of the Roman civil law, in its spirit, where not in its forms, over the old customs, pre-feudal and feudal.

The subject of Germany during that closing period of the Middle Ages, characterized by what is known as the revival of learning and the Reformation, is so important for an understanding of later German history and the especial characteristics of the German culture of later times, that we propose, even at the risk of wearying some readers, to recapitulate in as short a space as possible, compatible with clearness, the leading conditions of the times—conditions which, directly or indirectly, have moulded the whole subsequent course of German development.

Owing to the geographical situation of Germany and to the political configuration of its peoples and other causes, mediæval conditions of life as we find them in the early sixteenth century left more abiding traces on the German mind and on German culture than was the case with some other nations. The time was out of joint in a very literal sense of that somewhat hackneyed phrase. At the opening of the sixteenth century every established institution—political, social, and religious—was shaken and showed the rents and fissures caused by time and by the growth of a new life underneath it. The empire—the Holy Roman—was in a parlous way as regarded its cohesion. The power of the princes, the representatives of local centralized authority, was proving itself too strong for the power of the Emperor, the recognized representative of centralized authority for the whole German-speaking world. This meant the undermining and eventual disruption of the smaller social and political unities,[4] the knightly manors with the privileges attached to the knightly class generally. The knighthood, or lower nobility, had acted as a sort of buffer between the princes of the empire and the Imperial power, to which they often looked for protection against their immediate overlord or their powerful neighbour—the prince. The Imperial power, in consequence, found the lower nobility a bulwark against its princely vassals. Economic changes, the suddenly increased demand for money owing to the rise of the "world-market," new inventions in the art of war, new methods of fighting, the rapidly growing importance of artillery, and the increase of the mercenary soldier, had rendered the lower nobility, as an institution, a factor in the political situation which was fast becoming negligible. The abortive campaign of Franz von Sickingen in 1523 only showed its hopeless weakness. The