But power had become divided into two parts amidst the crumbling of the Roman empire; it was necessary to content oneself with a share, and leave temporal government to the emperor, retaining over him, however, the right of coronation by divine grant. The people belonged to God, and in God's name the pope gave the people to the emperor, and could take it from him; an unlimited power whose most terrible weapon was excommunication, a superior sovereignty, which carried the papacy towards real and final possession of the empire. Looking at things broadly, the everlasting quarrel between the pope and the emperor was a quarrel for the people, the inert mass of humble and suffering ones, the great silent multitude whose irremediable wretchedness was only revealed by occasional covert growls. It was disposed of, for its good, as one might dispose of a child. Yet the Church really contributed to civilisation, rendered constant services to humanity, diffused abundant alms. In the convents, at any rate, the old dream of the Christian community was ever coming back: one-third of the wealth accumulated for the purposes of worship, the adornment and glorification of the shrine, one-third for the priests, and one-third for the poor. Was not this a simplification of life, a means of rendering existence possible to the faithful who had no earthly desires, pending the marvellous contentment of heavenly life? Give us, then, the whole earth, and we will divide terrestrial wealth into three such parts, and you shall see what a golden age will reign amidst the resignation and the obedience of all!