and abbots in the kingdom of Germany shall take place in thy presence without simony or violence, so that if any discord arise, thou mayst grant thy approbation and support to the most worthy candidate, after the counsel of the metropolitan and his suffragans. Let the prelate-elect receive from thee by thy sceptre the property and the immunities of his office, and let him fulfil the obligations to thee arising from these. In other parts of the Empire let the prelate receive his regalia six months after his consecration, and fulfil the duties arising from them. I grant true peace to thee and all who have been of thy party during the times of discord.’[8] [Sidenote: Character of the compromise.] Less clear in its conditions than the English settlement, the Concordat of Worms led to substantially the same result. The Emperor gave up the form of investiture, and public opinion approved of the temporal lord no longer trenching on the domain of the spirituality by conferring symbols of spiritual jurisdiction. But the Emperor might maintain that, if he gave up the shadow, he retained the substance. The Henries had not consciously striven for mere forms, but because they saw no other method of retaining their hold over the prelates than through these forms. The Pope’s concessions pointed out a way to attain this end in a way less offensive to the current sentiment of the time. As bishops and abbots, spiritual men could not be dependent on a secular ruler. As holder of fiefs and immunities, the clerical lord had no more right to withdraw himself from his lord’s authority than the lay baron. By distinguishing between these two aspects of the prelate’s position, the Concordat strove to give Cæsar what was Cæsar’s and God what was God’s. The investiture question was never raised again. But in its broader aspect the investiture question was only the pretext by reason of which Pope and Emperor contended for the lordship of the world, and sought respectively to trench upon the sphere of the other. The Concordat of Worms afforded but a short breathing-space in that controversy between the world-Church and the world-State—between the highest embodiments of the spiritual and secular swords—that was still to endure for the rest of the Middle Ages. Contemporary opinion, unapt to distinguish between shadow and substance, ascribed to the Papacy a victory even more complete than that which it really won. [Sidenote: Practical triumph of the Church.] After all, it was the Emperor who had to yield in the obvious question in dispute. The Pope’s concessions were less clear, and less definite. The age looked upon the Concordat as a signal triumph for the Roman Church. Henceforth the ideals of Hildebrand became part of the commonplaces of European thought. [Sidenote: Death of Calixtus II., 1124.]