Walther’s life extended through these events. Though apparently changing sides under the stress of his necessities, he was patriotically German to the end. First he clave to the Hohenstauffen, Philip, as the true upholder of German interests against Otto and the Pope. On Philip’s death, he turned to Otto; but with all the world left him at last for Frederick. It is known that Walther, an easily angered man, felt himself ill-used by Otto and justified in turning to the open-handed Frederick, who finally gave him a small fief. To the last, Walther upheld him as Germany’s sovereign. Probably the poet died in the year 1228, just as Gregory was succeeding Honorius, and the death-struggle of the Empire with the Papacy was opening. With no light heart, as well may be imagined, had Walther looked about him on the death of the emperor Henry in 1197. “I sat upon a rock, crossed knee on knee, and with elbow so supported, chin on hand I leaned. Anxiously I pondered. I could see no way to win gain without loss. Honour and riches do not go hand in hand, both of less value than God’s favour. Would I have them all? Alas! riches and worldly honour and God’s favour come not within the closure of one heart’s wishes. The ways are barred; perfidy lurks in secret, and might walks the highroads. Peace and law are wounded.”[19] The personal dilemma of the poet with his fortune to make, but desirous of doing right, mirrors the desperate situation of the State: “Woe is thee, German tongue; ill stand thy order and thy honour!--I hear the lies of Rome betraying two kings!” And in verses of wrath Walther inveighs against the Pope. The sweeping nature of his denunciation raises the question whether he merely attacked the supposed treachery of the reigning pope, or was opposed to the papacy as an institution hostile to the German nation. The answer is not clear. Mediaeval denunciations of the Church range from indictments of particular abuses, on through more general invectives, to the clear protests of heretics impugning the ecclesiastical system. It is not always easy to ascertain the speaker’s meaning. Usually the abuse and not the system is attacked. Hostility to the latter, however sweeping the language of satirist or preacher, is not lightly to be inferred. The invectives of St. Bernard and Damiani are very broad; but where had the Church more devoted sons? Even the satirists composing in Old French rarely intended an assault upon her spiritual authority. It would seem as if, at least in the Romance countries, one must look for such hostility to heretical circles, the Waldenses for example. And from the orthodox mediaeval standpoint, this was their most accursed heresy.