and of the place he fills in the history of the kingship and of politics in France; but just now it is only with the part he played in the crusades and with what became of them in his hands that we have to occupy our attention.  For seven years after his return to France, from 1254 to 1261, Louis seemed to think no more about them, and there is nothing to show that he spoke of them even to his most intimate confidants; but, in spite of his apparent calmness, he was living, so far as they were concerned, in a continual ferment of imagination and internal fever, ever flattering himself that some favorable circumstance would call him back to his interrupted work.  And he had reason to believe that circumstances were responsive to his wishes.  The Christians of Palestine and Syria were a prey to perils and evils which became more pressing every day; the cross was being humbled at one time before the Tartars of Tchingis-Khan, at another before the Mussulmans of Egypt; Pope Urban was calling upon the King of France; and Geoffrey de Sargines, the heroic representative whom Louis had left in St. Jean d’Acre, at the head of a small garrison, was writing to him that ruin was imminent, and speedy succor indispensable to prevent it.  In 1261, Louis held, at Paris, a parliament, at which, without any talk of a new crusade, measures were taken which revealed an idea of it:  there were decrees for fasts and prayers on behalf of the Christians of the East and for frequent and earnest military drill.  In 1263, the crusade was openly preached; taxes were levied, even on the clergy, for the purpose of contributing towards it; and princes and barons bound themselves to take part in it.  Louis was all approval and encouragement, without declaring his own intention.  In 1267, a parliament was convoked at Paris.  The king, at first, conversed discreetly with some of his barons about the new plan of crusade; and then, suddenly, having had the precious relics deposited in the Holy Chapel set before the eyes of the assembly, he opened the session by ardently exhorting those present “to avenge the insult which had so long been offered to the Saviour in the Holy Land and to recover the Christian heritage possessed, for our sins, by the infidels.”  Next year, on the 9th of February, 1268, at a new parliament assembled at Paris, the king took an oath to start in the month of May, 1270.

Great was the surprise, and the disquietude was even greater than the surprise.  The kingdom was enjoying abroad a peace and at home a tranquillity and prosperity for a long time past without example; feudal quarrels were becoming more rare and terminating more quickly; and the king possessed the confidence and the respect of the whole population.  Why compromise such advantages by such an enterprise, so distant, so costly, and so doubtful of success?  Whether from good sense or from displeasure at the burdens imposed upon them, many ecclesiastics showed symptoms of opposition,