Queen Constance, who had been powerless to check these atrocities, turned against her husband in loathing: the Pope excommunicated their author; but Henry VI laughed contemptuously at both. It was his threefold ambition: first, to make the imperial crown not elective but hereditary in the House of Hohenstaufen; next, to tempt the German princes into accepting this proposition by the incorporation of Naples and Sicily as a province of the Empire; and thirdly, to rule all his dominions from his southern kingdom, with the Pope at Rome, as in the days of Otto the Great, the chief bishop in his empire.
Strong-willed, persistent, resourceful, with the imagination that sees visions, and the practical brain of a man of business who can realize them, Henry VI, had he lived longer, might have gained at least a temporary recognition of his schemes; but in 1197 he died at the age of thirty-two, leaving a son not yet three years old as the heir of Hohenstaufen ambitions. Twelve months later died also Queen Constance, having reversed as much as she could during her short widowhood of her hated husband’s German policy, and having bequeathed the little King of Naples to the guardianship of the greatest of mediaeval Popes and the champion of the Guelfs, Innocent III.
At the coronation of Innocent III the officiating priest had used these words: ‘Take the tiara and know that thou art the father of princes and kings, the ruler of the world, the Vicar on earth of our Saviour Jesus Christ.’ To Lothario di Conti this utterance was but the confirmation of his own beliefs, as unshakable as those of Hildebrand, as wide in their scope as the imperialism of Frederick Barbarossa or Henry VI. ‘The Lord Jesus Christ,’ he declared, ‘has set up one ruler over all things as His Universal Vicar, and as all things in Heaven, Earth, and Hell bow the knee to Christ, so should all obey Christ’s Vicar that there be one flock and one shepherd.’ Again: ‘Princes have power on earth, priests have also power in Heaven.’
In illustration of these views he likened the Papacy to the sun, the Empire to the lesser light of the moon, and recalled how Christ in the Garden of Gethsemane gave to St. Peter two swords. By these, he explained, were meant temporal and spiritual power, and emperors who claimed to exercise the former could only do so by the gracious consent of St. Peter’s successors, since ‘the Lord gave Peter the rule not only of the universal Church but also the rule of the whole world’.