Marriage, at this time, was a universal privilege of the Milanese clergy. If we may believe the testimony of one who was almost a contemporary, the candidate for holy orders was strictly examined as to his learning and morals. These being satisfactory, he was, if unmarried, asked if he had strength to remain so, and if he replied in the negative, he could forthwith betroth himself and marry with the ordinary legal and religious ceremonies. Second marriages were not allowed, and the Levitical law as to the virginity of the bride was strictly observed. Those who remained single were objects of suspicion, while those who performed their sacred functions duly, and brought up their families in the fear of God, were respected and obeyed by their flocks as pastors should be, and were eligible to the episcopate. Concubinage was regarded as a heinous offence, and those guilty of it were debarred from all promotion[504]—in this reversing the estimate placed upon the respective infractions of discipline by the Roman church. * * * * * The see of Lucca consoled Anselmo di Badagio for the failure of his aspirations towards the archiepiscopate, and the other disappointed candidates for a while cherished their mortification in silence. Landolfo and Arialdo were inclined to asceticism, and a visit which Anselmo paid to Milan stimulated them to undertake a reform which could not but prove a source of endless trouble to their successful competitor Guido. Leaders of the people, and masters of the art of inflaming popular passion, they caused assemblies to be held in which they inveighed in the strongest terms against the irregularities of the clergy, whose sacraments they stigmatized as the foulest corruption, whose churches they denounced as dens of prostitution, and whose property they assumed to be legitimate prey for the spoiler. Guido in vain endeavored to repress the agitation thus produced, argued in favor of the married clergy, and was sustained by the party of the nobles. In a city like Milan, it was not difficult to excite a tumult. Besides the influence of the perennial factions, ever eager to tear each other’s throats, the populace were ready to yield to the eloquence of the bold reformers. The Manichæan heresy had taken deep root among the masses, who, afraid to declare their damnable doctrines openly, were rejoiced in any way to undermine the authority of the priesthood, and whose views were in accordance with those now broached on the subject of marriage.[505] While these motives would urge forward the serious portion of the citizens, the unthinking rabble would naturally be prompt to embrace any cause which promised a prospect of disturbance and plunder. Party lines were quickly drawn, and if the reformers were able to revive a forgotten scandal by stigmatizing their opponents as Nicolites, the party of the clergy and the nobles had their revenge. The meetings of Landolfo and Arialdo were held in a spot called