As the pope had effectively contributed to the success of the Christian arms, it was at Rome that the strongest symptoms of delight were exhibited. Mark Antony Colonna, who had commanded the vessels of the sovereign pontiff, was received in triumph, and conducted to the Capitol, preceded by a great number of prisoners of war. The ensigns taken from the enemy were suspended in the church of Ara-Cœli. After a solemn mass, Mark Antony Mureti pronounced the panegyric of the triumphant general. Thus the ceremonies of ancient Rome were mingled with those of the modern, to celebrate the valour and exploits of the defenders of Christendom. The Church itself was desirous of consecrating a victory gained over its enemies among its festivals; Pius V. instituted one in honour of the Virgin, by whose intercession it was believed the Mussulmans had been conquered. This festival was celebrated on the 7th October, the day of the battle of Lepanto, under the denomination of “Our Lady of Victories.” Thus a unanimous concert of prayers and thanksgivings arose towards heaven, and all Christians at the same time showed their gratitude to the God of armies for having delivered Europe from the invasion of the Mussulmans. But it was not long before this happy harmony was disturbed: ambition, reciprocal mistrusts, diversity of interests, all that had till that time favoured the progress of the Turks, prevented the Christians from deriving the proper advantages from their victory. The Venetians were anxious to pursue the war, in order to recover the isle of Cyprus; but Philip II., dreading any increase in the power of Venice, withdrew from the confederation. The Venetian republic, abandoned by its allies, hastened to make peace. It obtained it by sacrificing all the possessions it had lost during the war,—a strange result of victory; by which the vanquished dictated laws to the conqueror, and which plainly shows us to what extent the pretensions of the Turks would have been carried if fortune had favoured their arms. The war which was terminated by the battle of Lepanto, was the last in which the standard of the cross animated or rallied Christian warriors. The spirit of the holy wars at first arose from popular opinions. When these opinions became weakened and great powers were formed, all that relates to war or peace became concentrated in the councils of monarchs. No more projects for distant expeditions were formed in public councils; no more warlike enterprises were recommended from the pulpits of the churches, or before assemblies of the faithful. States and princes, placed at the head of human affairs, even when they made war against the Mussulmans, obeyed much less the influence of religious ideas than interests purely political. From that period the enthusiasm of the multitude, and all the passions that had given birth to the crusades, were reckoned as nothing.