as it was really sound and progressive, with ecclesiastical practice and tradition into one harmonious whole. The recognition of the rights of intellectual activity, of the ideal creations of human fancy, and of the conception of the State, were the basis for this union. It remains to be shown why the attempt proved fruitless.
The reign of Julius II was one long struggle. The sword never left his grasp, which was more used to the handling of weapons than of Holy Writ. On the whole, the Pope might at the close of his pontificate be contented with the success of his politics. He had driven the French from Italy, and the retreat of Louis XII from Lombardy opened the gates of Florence once more to the Medici. The Council of Pisa, for which France had used her influence, had come to naught, and its remnant was scattered before the anger of the victorious Pontiff. And as he had freed Italy from the ascendancy of France so he now hoped to throw off that of Spain. It may be a legend that as he was dying he murmured "Fuori i barbari" but these words certainly were the expression of his political thought. But this second task was not within his power. On the 3rd of May, 1512, he had opened the Lateran Council to counteract that of Pisa. At first none of the great Powers was represented there; 15 Cardinals, 14 Patriarchs, 10 Archbishops, and 57 Bishops, all of them Italians, with a few heads of monastic Orders, formed this assembly, which was called the Fifth General Lateran Council. Neither Julius nor Leo was ever able to convince the world that this was an ecumenical assembly of Christendom. Julius died in the night of February 20-1, 1513. Guicciardini calls him a ruler unsurpassed in power and endurance, but violent and without moderation. Elsewhere he says that he had nothing of a priest but vesture and title. The dialogue, Julius Exclusus, attributed sometimes to Hutten, sometimes to Erasmus, and perhaps written by Fausto Andrelini, is the harshest condemnation of the Pope and his reign ("O phreneticum, sed mundanum, ne mundanum quidem, sed Ethnicum, imo Ethnicis sceleratiorem: gloriaris te plurimum potuisse ad discindenda foedera, ad inflammanda bella, ad strages hominum excitandas"). But at bottom the pamphlet is exceedingly one-sided and the outcome of French party-spirit. Although in many cases the author speaks the truth, and for instance even at that time (1513) unfortunately was able to put such words into the Pope's mouth as "Nos Ecclesiam vocamus sacras aedes, sacerdotes, et praecipue Curiam Romanam, me imprimis, qui caput sum Ecclesiae," yet this is more a common trait of the office than a characteristic of Julius II. It almost raises a smile to read in Pallavicino, that on his death-bed the magnanimity of Julius was only equalled by his piety, and that, although he had not possessed every priestly perfection—perhaps because of his natural inclinations, or because of the age, which had not yet been disciplined by the Council of Trent—yet his greatest mistake had been made
