John

Name of twenty-two popes.

  John I., pope from 523 to 526, was a Tuscan by birth, and was consecrated pope on the death of Hormisdas. In 525 he was sent by Theodoric at the head of an embassy to Constantinople to obtain from the emperor Justin toleration for the Arians; but he succeeded so imperfectly in his mission that Theodoric on his return, suspecting that he had acted only half-heartedly, threw him into prison, where he shortly afterwards died, Felix IV. succeeding him. He was enrolled among the martyrs, his day being May 27th.

  John II., pope from 533 to 535, also named Mercurius, was elevated to the papal chair on the death of Boniface II. During his pontificate a decree against simony was engraven on marble and placed before the altar of St. Peter’s. At the instance of the emperor Justinian he adopted the proposition unus de Trinitate passus est in carne as a test of the orthodoxy of certain Scythian monks accused of Nestorian tendencies. He was succeeded by Agapetus I.

  John III., pope from 561 to 574, successor to Pelagius, was descended from a noble Roman family. He is said to have been successful in preventing an invasion of Italy by the recall of the deposed exarch Narses, but the Lombards still continued their incursions, and, especially during the pontificate of his successor Benedict I., inflicted great miseries on the province.

  John IV., pope from 640 to 642, was a Dalmatian by birth, and succeeded Severinus after the papal chair had been vacant four months. While he adhered to the repudiation of the Monothelitic doctrine by Severinus, he endeavoured to explain away the connection of Honorius I. with the heresy. His successor was Theodorus I.

  John V., pope from 685 to 686, was a Syrian by birth, and on account of his knowledge of Greek had in 680 been named papal legate to the sixth ecumenical council at Constantinople. He was the successor of Benedict II., and after a pontificate of little more than a year, passed chiefly in bed, was followed by Conon.

  John VI., pope from 701 to 705, was a native of Greece, and succeeded to the papal chair two months after the death of Sergius I. He assisted the exarch Theophylact, who had been sent into Italy by the emperor Justinian II., and prevented him from using violence against the Romans. Partly by persuasion and partly by means of a bribe, John succeeded in inducing Gisulf, duke of Benevento, to withdraw from the territories of the empire.

  John VII., pope from 705 to 707, successor of John VI., was also of Greek nationality. He seems to have acceded to the request of the emperor Justinian II. that he should give his sanction to the decrees of the Quinisext or Trullan council of 692. There are several monuments of John in the church of St. Maria Antiqua at the foot of the Palatine hill; others were formerly in the chapel of the Virgin, built by him in the basilica of St. Peter. He was succeeded by Sisinnius.

  John VIII., pope from 872 to 882, successor of Adrian II., was a Roman by birth. His chief aim during his pontificate was to defend the Roman state and the authority of the Holy See at Rome from the Saracens, and from the nascent feudalism which was represented outside by the dukes of Spoleto and the marquises of Tuscany and within by a party of Roman nobles. Events, however, were so fatally opposed to his designs that no sooner did one of his schemes begin to realize itself in fact than it was shattered by an unlooked-for chance. To obtain an influential alliance against his enemies, he agreed in 875, after death had deprived him of his natural protector, the emperor Louis II., to bestow the imperial crown on Charles the Bald; but that monarch was too much occupied in France to grant him much effectual aid, and about the time of the death of Charles he found it necessary to come to terms with the Saracens, who were only prevented from entering Rome by the promise of an annual tribute. Carloman, the opponent of Charles’s son Louis, soon after invaded northern Italy, and, securing the support of the bishops and counts, demanded from the pope the imperial crown. John attempted to temporize, but Lambert, duke of Spoleto, a partisan of Carloman, whom sickness had recalled to Germany, entered Rome in 878 with an overwhelming force, and for thirty days virtually held John a prisoner in St. Peter’s. Lambert was, however, unsuccessful in winning any concession from the pope, who after his withdrawal carried out a previous purpose of going to France. There he presided at the council of Troyes, which promulgated a ban of excommunication against the supporters of Carloman—amongst others Adalbert of Tuscany, Lambert of Spoleto, and Formosus, bishop of Porto, who was afterwards elevated to the papal chair. In 879 John returned to Italy accompanied by Boso, duke of Provence, whom he adopted as his son, and made an unsuccessful attempt to get recognized as king of Italy. In the same year he was compelled to give a promise of his sanction to the claims of Charles the Fat, who received from him the imperial crown in 881. Before this, in order to secure the aid of the Greek emperor against the Saracens, he had agreed to sanction the restoration of Photius to the see of Constantinople, and had withdrawn his consent on finding that he reaped from the concession no substantial benefit. Charles the Fat, partly from unwillingness, partly from natural inability, gave him also no effectual aid, and the last years of John VIII. were spent chiefly in hurling vain anathemas against his various political enemies. According to the annalist of Fulda, he was murdered by members of his household. His successor was Marinus.

  John IX., pope from 898 to 900, not only confirmed the judgment of his predecessor Theodore II. in granting Christian burial to Formosus, but at a council held at Ravenna decreed that the records of the synod which had condemned him should be burned. Finding, however, that it was advisable to cement the ties between the empire and the papacy, John gave unhesitating support to Lambert in preference to Arnulf, and also induced the council to determine that henceforth the consecration of the popes should take place only in the presence of the imperial legates. The sudden death of Lambert shattered the hopes which this alliance seemed to promise. John was succeeded by Benedict IV.

  John X., pope from 914 to 928, was deacon at Bologna when he attracted the attention of Theodora, the wife of Theophylact, the most powerful noble in Rome, through whose influence he was elevated first to the see of Bologna and then to the archbishopric of Ravenna. In direct opposition to a decree of council, he was also at the instigation of Theodora promoted to the papal chair as the successor of Lando. Like John IX. he endeavoured to secure himself against his temporal enemies through a close alliance with Theophylact and Alberic, marquis of Camerino, then governor of the duchy of Spoleto. In December 915 he granted the imperial crown to Berengar, and with the assistance of the forces of all the princes of the Italian peninsula he took the field in person against the Saracens, over whom he gained a great victory on the banks of the Garigliano. The defeat and death of Berengar through the combination of the Italian princes, again frustrated the hopes of a united Italy, and after witnessing several years of anarchy and confusion John perished through the intrigues of Marozia, daughter of Theodora. His successor was Leo VI.

  John XI., pope from 931 to 935, was the son of Marozia and the reputed son of Sergius III. Through the influence of his mother he was chosen to succeed Stephen VII. at the early age of twenty-one. He was the mere exponent of the purposes of his mother, until her son Alberic succeeded in 933 in overthrowing their authority. The pope was kept a virtual prisoner in the Lateran, where he is said to have died in 935, in which year Leo VII. was consecrated his successor.

  John XII., pope from 955 to 964, was the son of Alberic, whom he succeeded as patrician of Rome in 954, being then only sixteen years of age. His original name was Octavian, but when he assumed the papal tiara as successor to Agapetus II., he adopted the apostolic name of John, the first example, it is said, of the custom of altering the surname in connection with elevation to the papal chair. As a temporal ruler John was devoid of the vigour and firmness of his father, and his union of the papal office—which through his scandalous private life he made a byword of reproach—with his civil dignities proved a source of weakness rather than of strength. In order to protect himself against the intrigues in Rome and the power of Berengar II. of Italy, he called to his aid Otto the Great of Germany, to whom he granted the imperial crown in 962. Even before Otto left Rome the pope had, however, repented of his recognition of a power which threatened altogether to overshadow his authority, and had begun to conspire against the new emperor. His intrigues were discovered by Otto, who, after he had defeated and taken prisoner Berengar, returned to Rome and summoned a council which deposed John, who was in hiding in the mountains of Campania, and elected Leo VIII. in his stead. An attempt at an insurrection was made by the inhabitants of Rome even before Otto left the city, and on his departure John returned at the head of a formidable company of friends and retainers, and caused Leo to seek safety in immediate flight. Otto determined to make an effort in support of Leo, but before he reached the city John had died, in what manner is uncertain, and Benedict V. had mounted the papal chair.

  John XIII., pope from 965 to 972, was descended from a noble Roman family, and at the time of his election as successor to Leo VIII. was bishop of Narni. He had been somewhat inconsistent in his relations with his predecessor Leo, but his election was confirmed by the emperor Otto, and his submissive attitude towards the imperial power was so distasteful to the Romans that they expelled him from the city. On account of the threatening procedure of Otto, they permitted him shortly afterwards to return, upon which, with the sanction of Otto, he took savage vengeance on those who had formerly opposed him. Shortly after holding a council along with the emperor at Ravenna in 967, he gave the imperial crown to Otto II. at Rome in assurance of his succession to his father; and in 972 he also crowned Theophano as empress immediately before her marriage. On his death in the same year he was followed by Benedict VI.

  John XIV., pope from 983 to 984, successor to Benedict VII., was born at Pavia, and before his elevation to the papal chair was imperial chancellor of Otto II. Otto died shortly after his election, when Boniface VII., on the strength of the popular feeling against the new pope, returned from Constantinople and placed John in prison, where he died either by starvation or poison.

  John XV., pope from 985 to 996, generally recognized as the successor of Boniface VII., the pope John who was said to have ruled for four months after John XIV., being now omitted by the best authorities. John XV. was the son of Leo, a Roman presbyter. At the time he mounted the papal chair Crescentius was patrician of Rome, but, although his influence was on this account very much hampered, the presence of the empress Theophano in Rome from 989 to 991 restrained also the ambition of Crescentius. On her departure the pope, whose venality and nepotism had made him very unpopular with the citizens, died of fever before the arrival of Otto III., who elevated his own kinsman Bruno to the papal dignity under the name of Gregory V.

  John XVI., pope or antipope from 997 to 998, was a Calabrian Greek by birth, and a favourite of the empress Theophano, from whom he had received the bishopric of Placentia. His original name was Philagathus. In 995 he was sent by Otto III. on an embassy to Constantinople to negotiate a marriage with a Greek princess. On his way back he either accidentally or at the special request of Crescentius visited Rome. A little before this Gregory V., at the end of 996, had been compelled to flee from the city; and the wily and ambitious Greek had now no scruple in accepting the papal tiara from the hands of Crescentius. The arrival of Otto at Rome in the spring of 998 put a sudden end to the treacherous compact. John sought safety in flight, but was discovered in his place of hiding and brought back to Rome, where after enduring cruel and ignominious tortures he was immured in a dungeon.

  John XVII., whose original name was Sicco, succeeded Silvester II. as pope in June 1003, but died less than five months afterwards.

  John XVIII., pope from 1003 to 1009, was, during his whole pontificate, the mere creature of the patrician John Crescentius, and ultimately he abdicated and retired to a monastery, where he died shortly afterwards. His successor was Sergius IV.

  John XIX., pope from 1024 to 1033, succeeded his brother Benedict VIII., both being members of the powerful house of Tusculum. He merely took orders to enable him to ascend the papal chair, having previously been a consul and senator. He displayed his freedom from ecclesiastical prejudices, if also his utter ignorance of ecclesiastical history, by agreeing, on the payment of a large bribe, to grant to the patriarch of Constantinople the title of an ecumenical bishop, but the general indignation which the proposal excited throughout the church compelled him almost immediately to withdraw from his agreement. On the death of the emperor Henry II. in 1024 he gave his support to Conrad II., who along with his consort was crowned with great pomp at St. Peter’s in Easter of 1027. John died in 1033, in the full possession of his dignities. A successor was found for him in his nephew Benedict IX., a boy of only twelve years of age.—[Louis Marie Olivier Duchesne].

  John XXI. (Pedro Giuliano-Rebulo), pope from the 8th of September 1276 to the 20th of May 1277 (should be named John XX., but there is an error in the reckoning through the insertion of an antipope), a native of Portugal, educated for the church, became archdeacon and then archbishop of Braga, and so ingratiated himself with Gregory X. at the council of Lyons (1274) that he was taken to Rome as cardinal-bishop of Frascati, and succeeded Gregory after an interregnum of twenty days. As pope he excommunicated Alphonso III. of Portugal for interfering with episcopal elections and sent legates to the Great Khan. He was devoted to secular science, and his small affection for the monks awakened the distrust of a large portion of the clergy. His life was brought to a premature close through the fall of the roof in the palace he had built at Viterbo. His successor was Nicholas III.

  John XXI. has been identified since the 14th century, most probably correctly, with Petrus Hispanus, a celebrated Portuguese physician and philosopher, author of several medical works—notably the curious Liber de oculo, trans. into German and well edited by A. M. Berger (Munich, 1899), and of a popular textbook in logic, the Summulae logicales. John XXI. is constantly referred to as a magician by ignorant chroniclers.

  See Les Registres de Grégoire X. et Jean XXI., published by J. Guiraud and E. Cadier in Bibliothèque des écoles françaises d’Athènes et de Rome (Paris, 1898); A. Potthast, Regesta pontif. Roman., vol. 2 (Berlin, 1875); F. Gregorovius, Rome in the Middle Ages, vol. v., trans. by Mrs. G. W. Hamilton (London, 1900–1902); R. Stapper, Papst Johann XXI. (Münster, 1898); J. T. Köhler, Vollständige Nachricht von Papst Johann XXI. (Göttingen, 1760).—[Carlton Joseph Huntley Hayes].

  John XXII. (1249–1334), pope from 1316 to 1334, born at Cahors, France, in 1249. His original name was Jacques Duèse, and he came either of a family of petty nobility or else of well-to-do middle-class parents, and was not, as has been popularly supposed, the son of a shoemaker. He began his education with the Dominicans at Cahors, subsequently studied law at Montpellier, and law and medicine in Paris, and finally taught at Cahors and Toulouse. At Toulouse he became intimate with the bishop Louis, son of Charles II., king of Naples. In 1300 he was elevated to the episcopal see of Fréjus by Pope Boniface VIII. at the instance of the king of Naples, and in 1308 was made chancellor of Naples by Charles, retaining this office under Charles’s successor, Robert of Anjou. In 1310 Pope Clement V. summoned Jacques to Avignon and instructed him to advise upon the affair of the Templars and also upon the question of condemning the memory of Boniface VIII. Jacques decided on the legality of suppressing the order of the Templars, holding that the pope would be serving the best interests of the church by pronouncing its suppression; but he rejected the condemnation of Boniface as a sacrilegious affront to the church and a monstrous abuse of the lay power. On the 23rd of December 1312 Clement appointed him cardinal-bishop of Porto, and it was while cardinal of Porto that he was elected pope, on the 7th of August 1316. Clement had died in April 1314, but the cardinals assembled at Carpentras were unable to agree as to his successor. As the two-thirds majority requisite for an election could not be obtained, the cardinals separated, and it was not until the 28th of June 1316 that they reassembled in the cloister of the Dominicans at Lyons, and then only in deference to the pressure exerted upon them by Philip V. of France. After deliberating for more than a month they elected Robert of Anjou’s candidate, Jacques Duèse, who was crowned on the 5th of September, and on the 2nd of October arrived at Avignon, where he remained for the rest of his life.

  More jurist than theologian, John defended the rights of the papacy with rigorous zeal and as rigorous logic. For the restoration of the papacy to its old independence, which had been so gravely compromised under his immediate predecessors, and for the execution of the vast enterprises which the papacy deemed useful for its prestige and for Christendom, considerable sums were required; and to raise the necessary money John burdened Christian Europe with new taxes and a complicated fiscal system, which was fraught with serious consequences. For his personal use, however, he retained but a very small fraction of the sums thus acquired, and at his death his private fortune amounted to scarce a million florins. The essentially practical character of his administration has led many historians to tax him with avarice, but later research on the fiscal system of the papacy of the period, particularly the joint work of Samaran and Mollat, enables us very sensibly to modify the severe judgment passed on John by Gregorovius and others.

  John’s pontificate was continually disturbed by his conflict with Louis of Bavaria and by the theological revolt of the Spiritual Franciscans. In October 1314 Louis of Bavaria and Frederick of Austria had each been elected German king by the divided electors. Louis was gradually recognized by the whole of Germany, especially after his victory at Mühldorf (1322), and gained numerous adherents in Italy, where he supported the Visconti, who had been condemned as heretics by the pope. John affected to ignore the successes of Louis, and on the 8th of October 1323 forbade his recognition as king of the Romans. After demanding a respite, Louis abruptly appealed at Nuremberg from the future sentence of the pope to a general council (Dec. 8, 1323). The conflict then assumed a grave doctrinal character. The doctrine of the rights of the lay monarchy sustained by Occam and John of Paris, by Marsilius of Padua, John of Jandun and Leopold of Bamberg, was affirmed by the jurists and theologians, penetrated into the parlements and the universities, and was combated by the upholders of papal absolutism, such as Alvaro Pelayo and Alonzo Trionfo. Excommunicated on the 21st of March 1324, Louis retorted by appealing for a second time to a general council, which was held on the 22nd of May 1324, and accused John of being an enemy to the peace and the law, stigmatizing him as a heretic on the ground that he opposed the principle of evangelical poverty as professed by the strict Franciscans. From this moment Louis appeared in the character of the natural ally and even the protector of the Spirituals against the persecution of the pope. On the 11th of July 1324 the pope laid under an interdict the places where Louis or his adherents resided, but this bull had no effect in Germany. Equally futile was John’s declaration (April 3, 1327) that Louis had forfeited his crown and abetted heresy by granting protection to Marsilius of Padua. Having reconciled himself with Frederick of Austria, Louis penetrated into Italy and seized Rome on the 7th of January 1328, with the help of the Roman Ghibellines led by Sciarra Colonna. After installing himself in the Vatican, Louis got himself crowned by the deputies of the Roman people; instituted proceedings for the deposition of John, whom the Roman people, displeased by the spectacle of the papacy abandoning Rome, declared to have forfeited the pontificate (April 18, 1328); and finally caused a Minorite friar, Pietro Rainalucci da Corvara, to be elected pope under the name of Nicholas V. John preached a platonic crusade against Louis, who burned the pope’s effigy at Pisa and in Amelia. Soon, however, Louis felt his power waning, and quitted Rome and Italy (1329). Incapable of independent action, the antipope was abandoned by the Romans and handed over to John, who forced him to make a solemn submission with a halter round his neck (Aug. 15, 1330). Nicholas was condemned to perpetual imprisonment, and died in obscurity at Avignon; while the Roman people submitted to King Robert, who governed the church through his vicars. In 1317, in execution of a bull of Clement V., the royal vicariate in Italy had been conferred by John on Robert of Anjou, and this appointment was renewed in 1322 and 1324, with threats of excommunication against anyone who should seize the vicariate of Italy without the authorization of the pope. One of John’s last acts was his decision to separate Italy from the Empire, but this bull was of no avail and fell into oblivion. After his death, however, the interdict was not removed from Germany, and the resistance of Louis and his theologians continued.

  A violent manifestation of this resistance took place in connection with the accusation of heresy brought against the pope. On the third Sunday in Advent 1329, and afterwards in public consistory, John had preached that the souls of those who have died in a state of grace go into Abraham’s bosom, sub altari Dei, and do not enjoy the beatific vision (visio facie ad faciem) of the Lord until after the Last Judgment and the Resurrection; and he had even instructed a Minorite friar, Gauthier of Dijon, to collect the passages in the Fathers which were in favour of this doctrine. On the 27th of December 1331 a Dominican, Thomas of England, preached against this doctrine at Avignon itself and was thrown into prison. When news of this affair had reached Paris, the pope sent the general of the Minorites, Gerard Odonis, accompanied by a Dominican, to sustain his doctrine in that city, but King Philip VI., perhaps at the instigation of the refugee Spirituals in Paris, referred the question to the faculty of theology, which, on the 2nd of January 1333, declared that the souls of the blessed were elevated to the beatific vision immediately after death; the faculty, nevertheless, were of opinion that the pope should have propounded his erroneous doctrine only “recitando,” and not “determinando, asserendo, seu etiam opinando.” The king notified this decision to the pope, who assembled his consistory in November 1333, and gave a haughty reply. The theologians in Louis’s following who were opposed to papal absolutism already spoke of “the new heretic, Jacques de Cahors,” and reiterated with increasing insistency their demands for the convocation of a general council to try the pope. John appears to have retracted shortly before his death, which occurred on the 4th of December 1334. 1

  John had kindled very keen animosity, not only among the upholders of the independence of the lay power, but also among the upholders of absolute religious poverty, the exalted Franciscans. Clement V., at the council of Vienne, had attempted to bring back the Spirituals to the common rule by concessions; John, on the other hand, in the bull Quorundam exigit (April 13, 1317), adopted an uncompromising and absolute attitude, and by the bull Gloriosam ecclesiam (Jan. 23, 1318) condemned the protests which had been raised against the bull Quorundam by a group of seventy-four Spirituals and conveyed to Avignon by the monk Bernard Délicieux. Shortly afterwards four Spirituals were burned at Marseilles. These were immediately hailed as martyrs, and in the eyes of the exalted Franciscans at Naples and in Sicily and the south of France the pope was regarded as antichrist. In the bull Sancta Romana et universa ecclesia (Dec. 28, 1318) John definitively excommunicated them and condemned their principal book, the Postil (commentary) on the Apocalypse (Feb. 8, 1326). The bull Quia nonnunquam (March 26, 1322) defined the derogations from the rule punished by the pope, and the bull Cum inter nonnullos (Nov. 12, 1323) condemned the proposition which had been admitted at the general chapter of the Franciscans held at Perugia in 1322, according to which Christ and the Apostles were represented as possessing no property, either personal or common. The minister general, Michael of Cesena, though opposed to the exaggerations of the Spirituals, joined with them in protesting against the condemnation of the fundamental principle of evangelical poverty, and the agitation gradually gained ground. The pope, by the bull Quia quorundam (Nov. 10, 1324), cited Michael to appear at Avignon at the same time as Occam and Bonagratia. All three fled to the court of Louis of Bavaria (May 26, 1328), while the majority of the Franciscans made submission and elected a general entirely devoted to the pope. But the resistance, aided by Louis and merged as it now was in the cause sustained by Marsilius of Padua and John of Jandun, became daily bolder. Treatises on poverty appeared on every side; the party of Occam clamoured with increasing imperiousness for the condemnation of John by a general council; and the Spirituals, confounded in the persecution with the Beghards and with Fraticelli of every description, maintained themselves in the south of France in spite of the reign of terror instituted in that region by the Inquisition.

  See M. Souchon, Die Papstwahlen von Bonifaz VIII. bis Urban VI. (Brunswick, 1888); Abbé Albe, Autour de Jean XXII. (Rome, 1904); K. Müller, Der Kampf Ludwigs des Bayern mit der Curie (Tübingen, 1879 seq.); W. Preger, “Mémoires sur la lutte entre Jean XXII. et Louis de Bavière” in Abhandl. der bayr. Akad., hist. sec., xv., xvi., xvii.; S. Riezler, Die litterar. Widersacher der Päpste zur Zeit Ludwigs des Baiers (Leipzig, 1874); F. Ehrle, “Die Spiritualen” in Archiv für Litteratur- und Kirchengeschichte des Mittelalters (vols. i. and ii.); C. Samaran and G. Mollat, La Fiscalité pontificale en France au xiv^e siècle (Paris, 1905); A. Coulon and G. Mollat, Lettres secrètes et curiales de Jean XXII. se rapportant à la France (Paris, 1899, seq.).—[Paul Daniel Alphandéry].

  John XXIII. (Baldassare Cossa) (1370?–1419), pope, or rather antipope from 1410 to 1415, was born of a good Neapolitan family, and began by leading the life of a corsair before entering the service of the Church under the pontificate of Boniface IX. His abilities, which were mainly of an administrative and military order, were soon rewarded by the cardinal’s hat and the legation of Bologna. On the 29th of June 1408 he and seven of his colleagues broke away from Gregory XII., and together with six cardinals of the obedience of Avignon, who had in like manner separated from Benedict XIII., they agreed to aim at the assembling of a general council, setting aside the two rival pontiffs, an expedient which they considered would put an end to the great schism of the Western Church, but which resulted in the election of yet a third pope. This act was nonetheless decisive for Baldassare Cossa’s future. Alexander V., the first pope elected at Pisa, was not perhaps, as has been maintained, merely a man of straw put forward by the ambitious cardinal of Bologna; but he reigned only ten months, and on his death, which happened rather suddenly on the 4th of May 1410, Baldassare Cossa succeeded him. Whether the latter had bought his electors by money and promises, or owed his success to his dominant position in Bologna, and to the support of Florence and of Louis II. of Anjou, he seems to have received the unanimous vote of all the seventeen cardinals gathered together at Bologna (May 17). He took the name of John XXIII., and France, England, and part of Italy and Germany recognized him as head of the Catholic church.

  The struggle in which he and Louis II. of Anjou engaged with Ladislaus of Durazzo, king of Sicily, and Gregory XII.’s chief protector in Italy, at first went in John’s favour. After the brilliant victory of Roccasecca (May 19, 1411) he had the satisfaction of dragging the standards of Pope Gregory and King Ladislaus through the streets of Rome. But the dispersion of Louis of Anjou’s troops and his carelessness, together with the lack of success which attended the preaching of a crusade in Germany, France and England, finally decided John XXIII. to abandon the French claimant to the throne of Sicily; he recognized Ladislaus, his former enemy, as king of Naples, and Ladislaus did not fail to salute John XXIII. as pope, abandoning Gregory XII. (June 15, 1412). This was a fatal step: John XXIII. was trusting in a dishonest and insatiable prince; he would have acted more wisely in remaining the ally of the weak but loyal Louis of Anjou. However, it seemed desirable that the reforms announced by the council of Pisa, which the popes set up by this synod seemed in no hurry to carry into effect, should be further discussed in the new council which it had been agreed should be summoned about the spring of 1412. But John was anxious that this council should be held in Rome, a city where he alone was master; the few prelates and ambassadors who very slowly gathered there held only a small number of sessions, in which John again condemned the writings of Wycliffe. John was attacked by the representatives of the various nations and reprimanded even for his private conduct, but endeavoured to extricate himself from this uncomfortable position by gratifying their desires, if not by reforming abuses. It is, however, only fair to add that he took various half-measures and gave many promises which, if they had been put into execution, would have confirmed or completed the reforms inaugurated at Pisa. But on the 3rd of March 1413 John adjourned the council of Rome till December, without even fixing the place where the next session should be held. It was held at Constance in Germany, and John could only have resigned himself to accepting such an uncertain meeting-place because he was forced by distress, isolation and fear to turn towards the head of the empire. Less than a year after the treaty concluded with Ladislaus of Durazzo, the latter forced his way into Rome (June 8, 1413), which he sacked, expelling John, to whom even the Florentines did not dare to throw open their gates for fear of the king of Sicily. Sigismund, king of the Romans, not only extorted, it is said, a sum of 50,000 florins from the pontiff in his extremity, but insisted upon his summoning the council at Constance (Dec. 9). It was in vain that, on the death of Ladislaus, which took place unexpectedly (Aug. 6, 1414), John was inspired with the idea of breaking his compact with Sigismund and returning to Rome, at the same time appealing to Louis of Anjou. It was too late. The cardinals forced him towards Germany by the most direct road, without allowing him to go by way of Avignon as he had projected, in order to make plans with the princes of France.

  On the 5th of November 1414 John opened the council of Constance, where, on Christmas Day, he received the homage of the head of the empire, but where his lack of prestige, the defection of his allies, the fury of his adversaries, and the general sense of the necessity for union soon showed only too clearly how small was the chance of his retaining the tiara. He had to take a solemn oath to abdicate if his two rivals would do the same, and this concession, which was not very sincere, gained him for the last time the honour of seeing Sigismund prostrate at his feet (March 2, 1415). But on the night of the 20th–21st of March, having donned the garments of a layman, with a crossbow slung at his side, he succeeded in making his escape from Constance, accompanied only by a single servant, and took refuge first in the castle of Schaffhausen, then in that of Laufenburg, then at Freiburg-im-Breisgau, and finally at Brisach, whence he hoped to reach Alsace, and doubtless ultimately Avignon, under the protection of an escort sent by the duke of Burgundy. The news of the pope’s escape was received at Constance with an extraordinary outburst of rage, and led to the subversive decrees of the 4th and 5th sessions, which proclaimed the superiority of the council over the pope. Duke Frederick of Austria had hitherto sheltered John’s flight; but, laid under the ban of the empire, attacked by powerful armies, and feeling that he was courting ruin, he preferred to give up the pontiff who had trusted to him. John was brought back to Freiburg (April 27), and there in vain attempted to appease the wrath which he had aroused by more or less vague promises of resignation. His trial, however, was already beginning. The three cardinals whom he charged with his defence hastily declined this compromising task. Seventy-four charges were drawn up, only twenty of which were set aside after the witnesses had been heard. The accusation of having poisoned Alexander V. and his doctor at Bologna was not maintained. But enough deeds of immorality, tyranny, ambition and simony were found proved to justify the severest judgment. He was suspended from his functions as pope on the 14th of May 1415, and deposed on the following 29th of May.

  However irregular this sentence may have been from the canonical point of view (for the accusers do not seem to have actually proved the crime of heresy, which was necessary, according to most scholars of the period, to justify the deposition of a sovereign pontiff), the condemned pope was not long in confirming it. Baldassare Cossa, now as humble and resigned as he had before been energetic and tenacious, on his transference to the castle of Rudolfzell admitted the wrong which he had done by his flight, refused to bring forward anything in his defence, acquiesced entirely in the judgment of the council which he declared to be infallible, and finally, as an extreme precaution, ratified motu proprio the sentence of deposition, declaring that he freely and willingly renounced any rights which he might still have in the papacy. This fact has subsequently been often quoted against those who have appealed to the events of 1415 to maintain that a council can depose a pope who is scandalizator ecclesiae.

  Cossa kept his word never to appeal against the sentence which stripped him of the pontificate. He was held prisoner for three years in Germany, but in the end bought his liberty from the count palatine. He used this liberty only to go to Florence, in 1419, and throw himself on the mercy of the legitimate pope. Martin V. appointed him cardinal-bishop of Tusculum, a dignity which Cossa only enjoyed for a few months. He died on the 22nd of December 1419, and all visitors to the Baptistery at Florence may admire, under its high baldacchino, the somber figure sculptured by Donatello of the dethroned pontiff, who had at least the merit of bowing his head under his chastisement, and of contributing by his passive resignation to the extinction of the series of popes which sprang from the council of Pisa.—[Joseph Marie Noel Valois].