submit to his commands or to permit his interference with their affairs. In 1464 Louis XI forbade the publication of papal bulls until they should be submitted to him and receive the royal exequatur. Spain followed his example and this became the settled policy of all sovereigns able to assert their independence.
The incompatibility between the papal pretensions and the royal prerogative was intensified not only by the development of the monarchies but by the increasing secularisation of the Holy See. It had long been weighted down by its territorial possessions which led it to subordinate its spiritual duties to its acquisitive ambition. When, about 1280, Nicholas III offered the cardinalate to the Blessed John of Parma, he refused it, saying that he could give good counsel if there was any one to listen to him; but that in Rome salvation of souls was of small account in comparison with wars and intrigues. So it had been and so it continued to be. The fatal necessity of defending the Patrimony of St Peter against the assaults of unscrupulous neighbours and the even more fatal eagerness to extend its boundaries governed the papal policy to the virtual exclusion of loftier aims. Even the transfer to Avignon did not serve to release the Holy See from these chains which bound it to the earth, as was seen in the atrocious war waged by Clement V to gain Ferrara, in the long contest of John XXII with the Visconti, and in the bloody subjugation of revolted communities by Cardinal Albornoz as legate of Urban V. The earlier half of the fifteenth century was occupied with the Great Schism and the struggle between the papacy and the General Councils; but, on the final and triumphant assertion of papal absolutism, the Popes became to all intents and purposes mere secular princes, to whom religion was purely an instrument for supplementing territorial weakness in the attainment of worldly ends. Religion was, in fact, a source of no little strength, increasing the value of the papacy as an ally and its power as an enemy. Among the transalpine nations, at least, there was still enough reverence felt for the Vicar of Christ to render open rupture undesirable. Then there remained the sentence of excommunication and interdict, a force in reserve always to be borne in mind by hostile States. There was also the supreme authority to bind and to loose, whereby a Pope could always release himself from inconvenient agreements and was absolved from observing any compacts, while, if the conscience of an ally chanced to be tender, it could be relieved in the same manner. Still more important was the inexhaustible source of revenue derived from the headship of the Church and the power of the keys—the levying of annates and tithes and the sale of dispensations, absolutions and indulgences. These were exploited in every way that ingenuity could suggest, draining Europe of its substance for the maintenance of papal armies and fleets and of a Court unrivalled in its sumptuous magnificence, until the
