Here was the first and main result of the crusades, a great step towards the enfranchisement of the mind, and a considerable advance towards more extended and unprejudiced ideas. Commenced in the name, and under the influence of religious principles, the crusades took from religious ideas, I will not say their legitimate share of influence, but the exclusive and despotic possession of the human mind. This consequence, doubtless a very unforeseen one, was produced by various causes. The first arose certainly from the novelty, the extent, and the variety of the scenes that were offered to the contemplation of the crusaders. There happened to them what usually happens to travellers. It is a mere commonplace to say that the mind of a traveller is set free, and that the custom of comparing different nations, manners, and opinions expands the ideas, and clears the judgment from ancient prejudices. Now, the same fact occurred to these travelling populations who have been called crusaders; their minds were opened and elevated by the mere circumstance of witnessing a multitude of different things, and by becoming acquainted with manners distinct from their own. Besides, they came into relations with two civilisations, not only different, but more advanced--namely, the Greek society on the one hand, and the Mussulman on the other. {147} There can be no doubt but that the Greek society, although its civilisation was emasculated, corrupted, and expiring, had on the crusaders the operation of a society in a more advanced state, more polished and enlightened than theirs. The Mussulman society offered to them a spectacle of the same nature. It is curious to perceive in the chronicles the impression that the crusaders produced upon the Mohammedans; the latter regarded them upon their first approach as barbarians, as the most brutal, ferocious, and stupid mortals it had been their lot to behold. The crusaders, on their side, were struck with the exhibition of wealth and the refinement of manners amongst the Moslems. Frequent relations between the two people soon succeeded this first impression. These extended, and became much more important than is generally believed. Not only had the Christians of the East habitual relations with the Mohammedans, but the East and the West came to know, to visit, and to mingle with each other. Not long ago, one of those learned men who made France honourable in the eyes of Europe, M. Abel Remusat, has brought to light the intercourse between the Mongol emperors and the Christian kings. Mongol ambassadors were sent to the Frank kings, to St. Louis amongst others, to induce them to enter into alliance, and to recommence crusades for the common interests of Mongols and Christians against the Turks. And not only were diplomatic or official relations thus established between the sovereigns, but they extended to frequent and varied relations amongst the populations. I shall quote literally from M. Remusat. [Footnote 11]