[3] Cf. Von Maurer's _Einleitung zur Geschichte der Mark-Verfassung_; Gomme's _Village Communities_; Laveleye, _La Propriete Primitive_; Stubbs's _Constitutional History_; also Maine's works. [4] It should be remembered that Germany at this time was cut up into feudal territorial divisions of all sizes, from the principality, or the prince-bishopric, to the knightly manor. Every few miles, and sometimes less, there was a fresh territory, a fresh lord, and a fresh jurisdiction. CHAPTER I THE REFORMATION MOVEMENT The "great man" theory of history, formerly everywhere prevalent, and even now common among non-historical persons, has long regarded the Reformation as the purely personal work of the Augustine monk who was its central figure. The fallacy of this conception is particularly striking in the case of the Reformation. Not only was it preceded by numerous sporadic outbursts of religious revivalism which sometimes took the shape of opposition to the dominant form of Christianity, though it is true they generally shaded off into mere movements of independent Catholicism within the Church; but there were in addition at least two distinct religious movements which led up to it, while much which, under the reformers of the sixteenth century, appears as a distinct and separate theology, is traceable in the fourteenth and fifteenth centuries in the mystical movement connected with the names of Meister Eckhart and Tauler. Meister Eckhart, whose free treatment of Christian doctrines, in order to bring them into consonance with his mystical theology, had drawn him into conflict with the Papacy, undoubtedly influenced Luther through his disciple, Tauler, and especially through the book which proceeded from the latter's school, the _Deutsche Theologie_. It is, however, in the much more important movement, which originated with Wyclif and extended to Central Europe through Huss, that we must look for the more obvious influences determining the course of religious development in Germany.