From such an alliance, between the priest and the soldier, has always sprung the dogma of the divine right of kings. In mediæval Europe, enchantment was a chief element of the royal power. The monarch was anointed with a magic oil, girt with a sacred sword, given a supernatural banner, and endowed with the gift of miracles. His touch healed disease. In return for these gifts, he fought the battles of the Church, whose property was the natural prey of a predatory baronage. Every diocese and every abbey was embroiled in endless local wars, which lasted from generation to generation, and sometimes from century to century. A good example was the interminable feud between the Abbey of Vézelay and the Counts of Nevers, and a letter of a papal legate named Conon, which described one of the countless raids, gives an idea of the ferocity of the attack. “The men of the Count of Nevers have burst open the doors of the cloister, have thrown stones on the reliquaries which contain the bodies of Saint Lazarus, of Saint Martha, of Saint Andocious, and of Saint Pontianus; they have not even respected the crucifix in which was preserved a morsel of the true cross, they have beaten the monks, they have driven them out with stones, and having taken one of them, they have treated him in an infamous manner.”[144] Until the stimulus given by the crusades was felt, subinfeudation went on uninterruptedly; the Capetians were as unable to stem the current as the Carlovingians before them, so that, under Philip I., the royal domain had become almost as much dismembered as the kingdom of Lothaire a century earlier. Consolidation began after the council of Clermont, and Suger’s _Life of Louis the Fat_ is the story of the last years of the partisan warfare between the crown and the petty nobility which had been going on since the time of Hugh Capet. During this long period the kings had fought a losing battle, and without the material resources of the Church would have been overpowered. Even as it was they failed to hold their own, and yet the wealth of the clergy was relatively enormous. The single abbey of Saint Denis was said to have controlled ten thousand men, and though this may be an exaggeration, the corporation was organized on a gigantic scale. Between the eleventh and thirteenth centuries it held in France alone three cities, upwards of seventy-four villages, twenty-nine manors attached to these possessions, over a hundred parishes, and a great many chapels bringing in valuable rentals, beside numerous vineyards, mills and fields, with fifteen forests of the first class.[145]