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Rh fact that, in the last resort, it derives from the pride of Lucifer, the author of all evil, it assumes a metaphysical character.

Cupidity, on the other hand, has neither this symbolic character nor these relations with theology. It is a purely worldly sin, the impulse of nature and of the flesh. In the later Middle Ages the conditions of power had been changed by the increased circulation of money, and an illimitable field opened to whosoever was desirous of satisfying his ambitions by heaping up wealth. To this epoch cupidity becomes the predominant sin. Riches have not acquired the spectral impalpability which capitalism, founded, on credit, will give them later; what haunts the imagination is still the tangible yellow gold. The enjoyment of riches is direct and primitive; it is not yet weakened by the mechanism of an automatic and invisible accumulation by investment; the satisfaction of being rich is found either in luxury and dissipation, or in gross avarice.

Towards the end of the Middle Ages feudal and hierarchic pride had lost nothing, as yet, of its vigour; the relish for pomp and display is as strong as ever. This primitive pride has now united itself with the growing sin of cupidity, and it is this mixture of the two which gives the expiring Middle Ages a tone of extravagant passion that never appears again.

A furious chorus of invectives against cupidity and avarice rises up everywhere from the literature of that period. Preachers, moralists, satirical writers, chroniclers and poets speak with one voice. Hatred of rich people, especially of the new rich, who were then very numerous, is general. Official records confirm the most incredible cases of unbridled avidity told by the chronicles. In 1436 a quarrel between two beggars, in which a few drops of blood had been shed, had soiled the church of the Innocents at Paris. The bishop, Jacques du Châtelier, "a very ostentatious, grasping man, of a more worldly disposition than his station required," refused to consecrate the church anew, unless he received a certain sum of money from the two poor men, which they did not possess, so that the service was interrupted for twenty-two days. Even worse happened under his successor, Denys de Moulins. During four months of the year 1441, he prohibited both burials and processions in the cemetery of the Innocents, the