History of Literature

Herbert George Wells

"The War of the Worlds"

"The Invisible Man"

"A Short History of the World" 


"A Short History of the World"

Part IV


Part I
1 The World in Space
2 The World in Time
3 The Beginnings of Life
4 The Age of Fishes
5 The Age of the Coal Swamps
6 The Age of Reptiles
7 The First Birds and the First Mammals
8 The Age of Mammals
9 Monkeys, Apes and Sub-men
10 The Neanderthaler and the Rhodesian Man
11 The First True Men
12 Primitive Thought
13 The Beginnings of Cultivation
14 Primitive Neolithic Civilizations
15 Sumeria, Early Egypt and Writing
16 Primitive Nomadic Peoples
17 The First Sea-going Peoples

Part II
18 Egypt, Babylon and Assyria
19 The Primitive Aryans
20 The Last Babylonian Empire and the Empire of Darius I
21 The Early History of the Jews
22 Priests and Prophets in Judea
23 The Greeks
24 The Wars of the Greeks and Persians
25 The Splendour of Greece
26 The Empire of Alexander the Great
27 The Museum and Library at Alexandria
28 The Life of Gautama Buddha
29 King Asoka

Part III
30 Confucius and Lao Tse
31 Rome Comes into History
32 Rome and Carthage
33 The Growth of the Roman Empire
34 Between Rome and China
35 The Common Man’s Life under the Early Roman Empire
36 Religious Developments under the Roman Empire
37 The Teaching of Jesus
38 The Development of Doctrinal Christianity
39 The Barbarians Break the Empire into East and West
40 The Huns and the End of the Western Empire
41 The Byzantine and Sassanid Empires

Part IV
42 The Dynasties of Suy and Tang in China
43 Muhammad and Islam
44 The Great Days of the Arabs
45 The Development of Latin Christendom
46 The Crusades and the Age of Papal Dominion
47 Recalcitrant Princes and the Great Schism
48 The Mongol Conquests
49 The Intellectual Revival of the Europeans
50 The Reformation of the Latin Church
51 The Emperor Charles V
52 The Age of Political Experiments; of Grand Monarchy and Parliaments and Republicanism in Europe
53 The New Empires of the Europeans in Asia and Overseas

Part V
54 The American War of Independence
55 The French Revolution and the Restoration of Monarchy in France
56 The Uneasy Peace in Europe That Followed the Fall of Napoleon
57 The Development of Material Knowledge
58 The Industrial Revolution
59 The Development of Modern Political and Social Ideas
60 The Expansion of the United States
61 The Rise of Germany to Predominance in Europe
62 The New Overseas Empires of Steamship and Railway
63 European Aggression in Asia, and the Rise of Japan
64 The British Empire in 1914
65 The Age of Armament in Europe, and the Great War of 1914–18
66 The Revolution and Famine in Russia
67 The Political and Social Reconstruction of the World


XLII. The Dynasties of Suy and Tang in China

Emperor Taizong (r. 626-649) receives Ludongzan, ambassador of Tibet, at his court;
painted in 641 AD by Yan Liben (600-673)

THROUGHOUT the fifth, sixth, seventh and eighth centuries, there was a steady drift of Mongolian peoples westward. The Huns of Attila were merely precursors of this advance, which led at last to the establishment of Mongolian peoples in Finland, Esthonia, Hungary and Bulgaria, where their descendants, speaking languages akin to Turkish, survive to this day. The Mongolian nomads were, in fact, playing a rôle towards the Aryanized civilizations of Europe and Persia and India that the Aryans had played to the Æean and Semitic civilizations ten or fifteen centuries before.
In Central Asia the Turkish peoples had taken root in what is now Western Turkestan, and Persia already employed many Turkish officials and Turkish mercenaries. The Parthians had gone out of history, absorbed into the general population of Persia. There were no more Aryan nomads in the history of Central Asia; Mongolian people had replaced them. The Turks became masters of Asia from China to the Caspian.
The same great pestilence at the end of the second century A.D. that had shattered the Roman Empire had overthrown the Han dynasty in China. Then came a period of division and of Hunnish conquests from which China arose refreshed, more rapidly and more completely than Europe was destined to do. Before the end of the sixth century China was reunited under the Suy dynasty, and this by the time of Heraclius gave place to the Tang dynasty, whose reign marks another great period of prosperity for China.
Throughout the seventh, eighth and ninth centuries China was the most secure and civilized country in the world. The Han dynasty had extended her boundaries in the north; the Suy and Tang dynasties now spread her civilization to the south, and China began to assume the proportions she has to-day. In Central Asia indeed she reached much further, extending at last, through tributary Turkish tribes, to Persia and the Caspian Sea.
The new China that had arisen was a very different land from the old China of the Hans. A new and more vigorous literary school appeared, there was a great poetic revival; Buddhism had revolutionized philosophical and religious thought. There were great advances in artistic work, in technical skill and in all the amenities of life. Tea was first used, paper manufactured and wood-block printing began. Millions of people indeed were leading orderly, graceful and kindly lives in China during these centuries when the attenuated populations of Europe and Western Asia were living either in hovels, small walled cities or grim robber fortresses. While the mind of the west was black with theological obsessions, the mind of China was open and tolerant and enquiring.
One of the earliest monarchs of the Tang dynasty was Tai-tsung, who began to reign in 627, the year of the victory of Heraclius at Nineveh. He received an embassy from Heraclius, who was probably seeking an ally in the rear of Persia. From Persia itself came a party of Christian missionaries (635). They were allowed to explain their creed to Tai-tsung and he examined a Chinese translation of their Scriptures. He pronounced this strange religion acceptable, and gave permission for the foundation of a church and monastery.
To this monarch also (in 628) came messengers from Muhammad. They came to Canton on a trading ship. They had sailed the whole way from Arabia along the Indian coasts. Unlike Heraclius and Kavadh, Tai-tsung gave these envoys a courteous hearing. He expressed his interest in their theological ideas and assisted them to build a mosque in Canton, a mosque which survives, it is said, to this day, the oldest mosque in the world.


XLIII. Muhammad and Islam

Pilgrims in the Great Mosque of Mecca,
colored engraving, ca. 1860

APROPHETIC amateur of history surveying the world in the opening of the seventh century might have concluded very reasonably that it was only a question of a few centuries before the whole of Europe and Asia fell under Mongolian domination. There were no signs of order or union in Western Europe, and the Byzantine and Persian Empires were manifestly bent upon a mutual destruction. India also was divided and wasted. On the other hand China was a steadily expanding empire which probably at that time exceeded all Europe in population, and the Turkish people who were growing to power in Central Asia were disposed to work in accord with China. And such a prophecy would not have been an altogether vain one. A time was to come in the thirteenth century when a Mongolian overlord would rule from the Danube to the Pacific, and Turkish dynasties were destined to reign over the entire Byzantine and Persian Empires, over Egypt and most of India.
Where our prophet would have been most likely to have erred would have been in under-estimating the recuperative power of the Latin end of Europe and in ignoring the latent forces of the Arabian desert. Arabia would have seemed what it had been for times immemorial, the refuge of small and bickering nomadic tribes. No Semitic people had founded an empire now for more than a thousand years.
Then suddenly the Bedouin flared out for a brief century of splendour. They spread their rule and language from Spain to the boundaries of China. They gave the world a new culture. They created a religion that is still to this day one of the most vital forces in the world.
The man who fired this Arab flame appears first in history as the young husband of the widow of a rich merchant of the town of Mecca, named Muhammad. Until he was forty he did very little to distinguish himself in the world. He seems to have taken considerable interest in religious discussion. Mecca was a pagan city at that time worshipping in particular a black stone, the Kaaba, of great repute throughout all Arabia and a centre of pilgrimages; but there were great numbers of Jews in the country—indeed all the southern portion of Arabia professed the Jewish faith—and there were Christian churches in Syria.
About forty Muhammad began to develop prophetic characteristics like those of the Hebrew prophets twelve hundred years before him. He talked first to his wife of the One True God, and of the rewards and punishments of virtue and wickedness. There can be no doubt that his thoughts were very strongly influenced by Jewish and Christian ideas. He gathered about him a small circle of believers and presently began to preach in the town against the prevalent idolatry. This made him extremely unpopular with his fellow townsmen because the pilgrimages to the Kaaba were the chief source of such prosperity as Mecca enjoyed. He became bolder and more definite in his teaching, declaring himself to be the last chosen prophet of God entrusted with a mission to perfect religion. Abraham, he declared, and Jesus Christ were his forerunners. He had been chosen to complete and perfect the revelation of God’s will.
He produced verses which he said had been communicated to him by an angel, and he had a strange vision in which he was taken up through the Heavens to God and instructed in his mission.
As his teaching increased in force the hostility of his fellow townsmen increased also. At last a plot was made to kill him; but he escaped with his faithful friend and disciple, Abu Bekr, to the friendly town of Medina which adopted his doctrine. Hostilities followed between Mecca and Medina which ended at last in a treaty. Mecca was to adopt the worship of the One True God and accept Muhammad as his prophet, but the adherents of the new faith were still to make the pilgrimage to Mecca just as they had done when they were pagans. So Muhammad established the One True God in Mecca without injuring its pilgrim traffic. In 629 Muhammad returned to Mecca as its master, a year after he had sent out these envoys of his to Heraclius, Tai-tsung, Kavadh and all the rulers of the earth.
Then for four years more until his death in 632, Muhammad spread his power over the rest of Arabia. He married a number of wives in his declining years, and his life on the whole was by modern standards unedifying. He seems to have been a man compounded of very considerable vanity, greed, cunning, self-deception and quite sincere religious passion. He dictated a book of injunctions and expositions, the Koran, which he declared was communicated to him from God. Regarded as literature or philosophy the Koran is certainly unworthy of its alleged Divine authorship.
Yet when the manifest defects of Muhammad’s life and writings have been allowed for, there remains in Islam, this faith he imposed upon the Arabs, much power and inspiration. One is its uncompromising monotheism; its simple enthusiastic faith in the rule and fatherhood of God and its freedom from theological complications. Another is its complete detachment from the sacrificial priest and the temple. It is an entirely prophetic religion, proof against any possibility of relapse towards blood sacrifices. In the Koran the limited and ceremonial nature of the pilgrimage to Mecca is stated beyond the possibility of dispute, and every precaution was taken by Muhammad to prevent the deification of himself after his death. And a third element of strength lay in the insistence of Islam upon the perfect brotherhood and equality before God of all believers, whatever their colour, origin or status.
These are the things that made Islam a power in human affairs. It has been said that the true founder of the Empire of Islam was not so much Muhammad as his friend and helper, Abu Bekr. If Muhammad, with his shifty character, was the mind and imagination of primitive Islam, Abu Bekr was its conscience and its will. Whenever Muhammad wavered Abu Bekr sustained him. And when Muhammad died, Abu Bekr became Caliph = successor), and with that faith that moves mountains, he set himself simply and sanely to organize the subjugation of the whole world to Allah—with little armies of 3,000 or 4,000 Arabs—according to those letters the prophet had written from Medina in 628 to all the monarchs of the world.


XLIV. The Great Days of the Arabs

Combat of the Giaour and the Pasha by Eugene Delacroix

THERE follows the most amazing story of conquest in the whole history of our race. The Byzantine army was smashed at the battle of the Yarmuk (a tributary of the Jordan) in 634; and the Emperor Heraclius, his energy sapped by dropsy and his resources exhausted by the Persian war, saw his new conquests in Syria, Damascus, Palmyra, Antioch, Jerusalem and the rest fall almost without resistance to the Moslim. Large elements in the population went over to Islam. Then the Moslim turned east. The Persians had found an able general in Rustam; they had a great host with a force of elephants; and for three days they fought the Arabs at Kadessia (637) and broke at last in headlong rout.
The conquest of all Persia followed, and the Moslem Empire pushed far into Western Turkestan and eastward until it met the Chinese. Egypt fell almost without resistance to the new conquerors, who full of a fanatical belief in the sufficiency of the Koran, wiped out the vestiges of the book-copying industry of the Alexandria Library. The tide of conquest poured along the north coast of Africa to the Straits of Gibraltar and Spain. Spain was invaded in 710 and the Pyrenees Mountains were reached in 720. In 732 the Arab advance had reached the centre of France, but here it was stopped for good at the battle of Poitiers and thrust back as far as the Pyrenees again. The conquest of Egypt had given the Moslim a fleet, and for a time it looked as though they would take Constantinople. They made repeated sea attacks between 672 and 718 but the great city held out against them.
The Arabs had little political aptitude and no political experience, and this great empire with its capital now at Damascus, which stretched from Spain to China, was destined to break up very speedily. From the very beginning doctrinal differences undermined its unity. But our interest here lies not with the story of its political disintegration but with its effect upon the human mind and upon the general destinies of our race. The Arab intelligence had been flung across the world even more swiftly and dramatically than had the Greek a thousand years before. The intellectual stimulation of the whole world west of China, the break-up of old ideas and development of new ones, was enormous.
In Persia this fresh excited Arabic mind came into contact not only with Manichæan, Zoroastrian and Christian doctrine, but with the scientific Greek literature, preserved not only in Greek but in Syrian translations. It found Greek learning in Egypt also. Everywhere, and particularly in Spain, it discovered an active Jewish tradition of speculation and discussion. In Central Asia it met Buddhism and the material achievements of Chinese civilization. It learnt the manufacture of paper—which made printed books possible—from the Chinese. And finally it came into touch with Indian mathematics and philosophy.
Very speedily the intolerant self-sufficiency of the early days of faith, which made the Koran seem the only possible book, was dropped. Learning sprang up everywhere in the footsteps of the Arab conquerors. By the eighth century there was an educational organization throughout the whole “Arabized” world. In the ninth learned men in the schools of Cordoba in Spain were corresponding with learned men in Cairo, Bagdad, Bokhara and Samarkand. The Jewish mind assimilated very readily with the Arab, and for a time the two Semitic races worked together through the medium of Arabic. Long after the political break-up and enfeeblement of the Arabs, this intellectual community of the Arab-speaking world endured. It was still producing very considerable results in the thirteenth century.
So it was that the systematic accumulation and criticism of facts which was first begun by the Greeks was resumed in this astonishing renascence of the Semitic world. The seed of Aristotle and the museum of Alexandria that had lain so long inactive and neglected now germinated and began to grow towards fruition. Very great advances were made in mathematical, medical and physical science.
The clumsy Roman numerals were ousted by the Arabic figures we use to this day and the zero sign was first employed. The very name algebra is Arabic. So is the word chemistry. The names of such stars as Algol, Aldebaran and Boötes preserve the traces of Arab conquests in the sky. Their philosophy was destined to reanimate the medieval philosophy of France and Italy and the whole Christian world.
The Arab experimental chemists were called alchemists, and they were still sufficiently barbaric in spirit to keep their methods and results secret as far as possible. They realized from the very beginning what enormous advantages their possible discoveries might give them, and what far-reaching consequences they might have on human life. They came upon many metallurgical and technical devices of the utmost value, alloys and dyes, distilling, tinctures and essences, optical glass; but the two chief ends they sought, they sought in vain. One was “the philosopher’s stone”—a means of changing the metallic elements one into another and so getting a control of artificial gold, and the other was the elixir vitœ, a stimulant that would revivify age and prolong life indefinitely. The crabbed patient experimenting of these Arab alchemists spread into the Christian world. The fascination of their enquiries spread. Very gradually the activities of these alchemists became more social and co-operative. They found it profitable to exchange and compare ideas. By insensible gradations the last of the alchemists became the first of the experimental philosophers.
The old alchemists sought the philosopher’s stone which was to transmute base metals to gold, and an elixir of immortality; they found the methods of modern experimental science which promise in the end to give man illimitable power over the world and over his own destiny.


XLV. The Development of Latin Christendom

Aachen Gospels (c. 820), an example of Carolingian illumination

IT is worth while to note the extremely shrunken dimensions of the share of the world remaining under Aryan control in the seventh and eighth centuries. A thousand years before, the Aryan-speaking races were triumphant over all the civilized world west of China. Now the Mongol had thrust as far as Hungary, nothing of Asia remained under Aryan rule except the Byzantine dominions in Asia Minor, and all Africa was lost and nearly all Spain. The great Hellenic world had shrunken to a few possessions round the nucleus of the trading city of Constantinople, and the memory of the Roman world was kept alive by the Latin of the western Christian priests. In vivid contrast to this tale of retrogression, the Semitic tradition had risen again from subjugation and obscurity after a thousand years of darkness.
Yet the vitality of the Nordic peoples was not exhausted. Confined now to Central and North-Western Europe and terribly muddled in their social and political ideas, they were nevertheless building up gradually and steadily a new social order and preparing unconsciously for the recovery of a power even more extensive than that they had previously enjoyed.
We have told how at the beginning of the sixth century there remained no central government in Western Europe at all. That world was divided up among numbers of local rulers holding their own as they could. This was too insecure a state of affairs to last; a system of co-operation and association grew up in this disorder, the feudal system, which has left its traces upon European life up to the present time. This feudal system was a sort of crystallization of society about power. Everywhere the lone man felt insecure and was prepared to barter a certain amount of his liberty for help and protection. He sought a stronger man as his lord and protector; he gave him military services and paid him dues, and in return he was confirmed in his possession of what was his. His lord again found safety in vassalage to a still greater lord. Cities also found it convenient to have feudal protectors, and monasteries and church estates bound themselves by similar ties. No doubt in many cases allegiance was claimed before it was offered; the system grew downward as well as upward. So a sort of pyramidal system grew up, varying widely in different localities, permitting at first a considerable play of violence and private warfare but making steadily for order and a new reign of law. The pyramids grew up until some became recognizable as kingdoms. Already by the early sixth century a Frankish kingdom existed under its founder Clovis in what is now France and the Netherlands, and presently Visigothic and Lombard and Gothic kingdoms were in existence.
The Moslim when they crossed the Pyrenees in 720 found this Frankish kingdom under the practical rule of Charles Martel, the Mayor of the Palace of a degenerate descendant of Clovis, and experienced the decisive defeat of Poitiers (732) at his hands. This Charles Martel was practically overlord of Europe north of the Alps from the Pyrenees to Hungary. He ruled over a multitude of subordinate lords speaking French-Latin, and High and Low German languages. His son Pepin extinguished the last descendants of Clovis and took the kingly state and title. His grandson Charlemagne, who began to reign in 768, found himself lord of a realm so large that he could think of reviving the title of Latin Emperor. He conquered North Italy and made himself master of Rome.
Approaching the story of Europe as we do from the wider horizons of a world history we can see much more distinctly than the mere nationalist historian how cramping and disastrous this tradition of the Latin Roman Empire was. A narrow intense struggle for this phantom predominance was to consume European energy for more than a thousand years. Through all that period it is possible to trace certain unquenchable antagonisms; they run through the wits of Europe like the obsessions of a demented mind. One driving force was this ambition of successful rulers, which Charlemagne (Charles the Great) embodied, to become Cæsar. The realm of Charlemagne consisted of a complex of feudal German states at various stages of barbarism. West of the Rhine, most of these German peoples had learnt to speak various Latinized dialects which fused at last to form French. East of the Rhine, the racially similar German peoples did not lose their German speech. On account of this, communication was difficult between these two groups of barbarian conquerors and a split easily brought about. The split was made the more easy by the fact that the Frankish usage made it seem natural to divide the empire of Charlemagne among his sons at his death. So one aspect of the history of Europe from the days of Charlemagne onwards is a history of first this monarch and his family and then that, struggling to a precarious headship of the kings, princes, dukes, bishops and cities of Europe, while a steadily deepening antagonism between the French and German speaking elements develops in the medley. There was a formality of election for each emperor; and the climax of his ambition was to struggle to the possession of that worn-out, misplaced capital Rome and to a coronation there.
The next factor in the European political disorder was the resolve of the Church at Rome to make no temporal prince but the Pope of Rome himself emperor in effect. He was already pontifex maximus; for all practical purposes he held the decaying city; if he had no armies he had at least a vast propaganda organization in his priests throughout the whole Latin world; if he had little power over men’s bodies he held the keys of heaven and hell in their imaginations and could exercise much influence upon their souls. So throughout the middle ages while one prince manœuvred against another first for equality, then for ascendancy, and at last for the supreme prize, the Pope of Rome, sometimes boldly, sometimes craftily, sometimes feebly—for the Popes were a succession of oldish men and the average reign of a Pope was not more than two years—manœuvred for the submission of all the princes to himself as the ultimate overlord of Christendom.
But these antagonisms of prince against prince and of Emperor against Pope do not by any means exhaust the factors of the European confusion. There was still an Emperor in Constantinople speaking Greek and claiming the allegiance of all Europe. When Charlemagne sought to revive the empire, it was merely the Latin end of the empire he revived. It was natural that a sense of rivalry between Latin Empire and Greek Empire should develop very readily. And still more readily did the rivalry of Greek-speaking Christianity and the newer Latin-speaking version develop. The Pope of Rome claimed to be the successor of St. Peter, the chief of the apostles of Christ, and the head of the Christian community everywhere. Neither the emperor nor the patriarch in Constantinople were disposed to acknowledge this claim. A dispute about a fine point in the doctrine of the Holy Trinity consummated a long series of dissensions in a final rupture in 1054. The Latin Church and the Greek Church became and remained thereafter distinct and frankly antagonistic. This antagonism must be added to the others in our estimate of the conflicts that wasted Latin Christendom in the middle ages.
Upon this divided world of Christendom rained the blows of three sets of antagonists. About the Baltic and North Seas remained a series of Nordic tribes who were only very slowly and reluctantly Christianized; these were the Northmen. They had taken to the sea and piracy, and were raiding all the Christian coasts down to Spain. They had pushed up the Russian rivers to the desolate central lands and brought their shipping over into the south-flowing rivers. They had come out upon the Caspian and Black Seas as pirates also. They set up principalities in Russia; they were the first people to be called Russians. These Northmen Russians came near to taking Constantinople. England in the early ninth century was a Christianized Low German country under a king, Egbert, a protégé and pupil of Charlemagne. The Northmen wrested half the kingdom from his successor Alfred the Great (886), and finally under Canute (1016) made themselves masters of the whole land. Under Rolph the Ganger (912) another band of Northmen conquered the north of France, which became Normandy.
Canute ruled not only over England but over Norway and Denmark, but his brief empire fell to pieces at his death through that political weakness of the barbaric peoples—division among a ruler’s sons. It is interesting to speculate what might have happened if this temporary union of the Northmen had endured. They were a race of astonishing boldness and energy. They sailed in their galleys even to Iceland and Greenland. They were the first Europeans to land on American soil. Later on Norman adventurers were to recover Sicily from the Saracens and sack Rome. It is a fascinating thing to imagine what a great northern sea-faring power might have grown out of Canute’s kingdom, reaching from America to Russia.
To the east of the Germans and Latinized Europeans was a medley of Slav tribes and Turkish peoples. Prominent among these were the Magyars or Hungarians who were coming westward throughout the eighth and ninth centuries. Charlemagne held them for a time, but after his death they established themselves in what is now Hungary; and after the fashion of their kindred predecessors, the Huns, raided every summer into the settled parts of Europe. In 938 they went through Germany into France, crossed the Alps into North Italy, and so came home, burning, robbing and destroying.
Finally pounding away from the south at the vestiges of the Roman Empire were the Saracens. They had made themselves largely masters of the sea; their only formidable adversaries upon the water were the Northmen, the Russian Northmen out of the Black Sea and the Northmen of the west.
Hemmed in by these more vigorous and aggressive peoples, amidst forces they did not understand and dangers they could not estimate, Charlemagne and after him a series of other ambitious spirits took up the futile drama of restoring the Western Empire under the name of the Holy Roman Empire. From the time of Charlemagne onward this idea obsessed the political life of Western Europe, while in the East the Greek half of the Roman power decayed and dwindled until at last nothing remained of it at all but the corrupt trading city of Constantinople and a few miles of territory about it. Politically the continent of Europe remained traditional and uncreative from the time of Charlemagne onward for a thousand years.
The name of Charlemagne looms large in European history but his personality is but indistinctly seen. He could not read nor write, but he had a considerable respect for learning; he liked to be read aloud to at meals and he had a weakness for theological discussion. At his winter quarters at Aix-la-Chapelle or Mayence he gathered about him a number of learned men and picked up much from their conversation. In the summer he made war, against the Spanish Saracens, against the Slavs and Magyars, against the Saxons, and other still heathen German tribes. It is doubtful whether the idea of becoming Cæsar in succession to Romulus Augustulus occurred to him before his acquisition of North Italy, or whether it was suggested to him by Pope Leo III, who was anxious to make the Latin Church independent of Constantinople.
There were the most extraordinary manœuvres at Rome between the Pope and the prospective emperor in order to make it appear or not appear as if the Pope gave him the imperial crown. The Pope succeeded in crowning his visitor and conqueror by surprise in St. Peter’s on Christmas Day 800 A.D. He produced a crown, put it on the head of Charlemagne and hailed him Cæsar and Augustus. There was great applause among the people. Charlemagne was by no means pleased at the way in which the thing was done, it rankled in his mind as a defeat; and he left the most careful instructions to his son that he was not to let the Pope crown him emperor; he was to seize the crown into his own hands and put it on his own head himself. So at the very outset of this imperial revival we see beginning the age-long dispute of Pope and Emperor for priority. But Louis the Pious, the son of Charlemagne, disregarded his father’s instructions and was entirely submissive to the Pope.
The empire of Charlemagne fell apart at the death of Louis the Pious and the split between the French-speaking Franks and the German-speaking Franks widened. The next emperor to arise was Otto, the son of a certain Henry the Fowler, a Saxon, who had been elected King of Germany by an assembly of German princes and prelates in 919. Otto descended upon Rome and was crowned emperor there in 962. This Saxon line came to an end early in the eleventh century and gave place to other German rulers. The feudal princes and nobles to the west who spoke various French dialects did not fall under the sway of these German emperors after the Carlovingian line, the line that is descended from Charlemagne, had come to an end, and no part of Britain ever came into the Holy Roman Empire. The Duke of Normandy, the King of France and a number of lesser feudal rulers remained outside.
In 987 the Kingdom of France passed out of the possession of the Carlovingian line into the hands of Hugh Capet, whose descendants were still reigning in the eighteenth century. At the time of Hugh Capet the King of France ruled only a comparatively small territory round Paris.
In 1066 England was attacked almost simultaneously by an invasion of the Norwegian Northmen under King Harold Hardrada and by the Latinized Northmen under the Duke of Normandy. Harold King of England defeated the former at the battle of Stamford Bridge, and was defeated by the latter at Hastings. England was conquered by the Normans, and so cut off from Scandinavian, Teutonic and Russian affairs, and brought into the most intimate relations and conflicts with the French. For the next four centuries the English were entangled in the conflicts of the French feudal princes and wasted upon the fields of France.


XLVI. The Crusades and the Age of Papal Dominion

IT is interesting to note that Charlemagne corresponded with the Caliph Haroun-al-Raschid, the Haroun-al-Raschid of the Arabian Nights. It is recorded that Haroun-al-Raschid sent ambassadors from Bagdad—which had now replaced Damascus as the Moslem capital—with a splendid tent, a water clock, an elephant and the keys of the Holy Sepulchre. This latter present was admirably calculated to set the Byzantine Empire and this new Holy Roman Empire by the ears as to which was the proper protector of the Christians in Jerusalem.
These presents remind us that while Europe in the ninth century was still a weltering disorder of war and pillage, there flourished a great Arab Empire in Egypt and Mesopotamia, far more civilized than anything Europe could show. Here literature and science still lived; the arts flourished, and the mind of man could move without fear or superstition. And even in Spain and North Africa where the Saracenic dominions were falling into political confusion there was a vigorous intellectual life. Aristotle was read and discussed by these Jews and Arabs during these centuries of European darkness. They guarded the neglected seeds of science and philosophy.
North-east of the Caliph’s dominions was a number of Turkish tribes. They had been converted to Islam, and they held the faith much more simply and fiercely than the actively intellectual Arabs and Persians to the south. In the tenth century the Turks were growing strong and vigorous while the Arab power was divided and decaying. The relations of the Turks to the Empire of the Caliphate became very similar to the relations of the Medes to the last Babylonian Empire fourteen centuries before. In the eleventh century a group of Turkish tribes, the Seljuk Turks, came down into Mesopotamia and made the Caliph their nominal ruler but really their captive and tool. They conquered Armenia. Then they struck at the remnants of the Byzantine power in Asia Minor. In 1071 the Byzantine army was utterly smashed at the battle of Melasgird, and the Turks swept forward until not a trace of Byzantine rule remained in Asia. They took the fortress of Nicæa over against Constantinople, and prepared to attempt that city.
The Byzantine emperor, Michael VII, was overcome with terror. He was already heavily engaged in warfare with a band of Norman adventurers who had seized Durazzo, and with a fierce Turkish people, the Petschenegs, who were raiding over the Danube. In his extremity he sought help where he could, and it is notable that he did not appeal to the western emperor but to the Pope of Rome as the head of Latin Christendom. He wrote to Pope Gregory VII, and his successor Alexius Comnenus wrote still more urgently to Urban II.
This was not a quarter of a century from the rupture of the Latin and Greek churches. That controversy was still vividly alive in men’s minds, and this disaster to Byzantium must have presented itself to the Pope as a supreme opportunity for reasserting the supremacy of the Latin Church over the dissentient Greeks. Moreover this occasion gave the Pope a chance to deal with two other matters that troubled western Christendom very greatly. One was the custom of “private war” which disordered social life, and the other was the superabundant fighting energy of the Low Germans and Christianized Northmen and particularly of the Franks and Normans. A religious war, the Crusade, the War of the Cross, was preached against the Turkish captors of Jerusalem, and a truce to all warfare amongst Christians (1095). The declared object of this war was the recovery of the Holy Sepulchre from the unbelievers. A man called Peter the Hermit carried on a popular propaganda throughout France and Germany on broadly democratic lines. He went clad in a coarse garment, barefooted on an ass, he carried a huge cross and harangued the crowd in street or market-place or church. He denounced the cruelties practised upon the Christian pilgrims by the Turks, and the shame of the Holy Sepulchre being in any but Christian hands. The fruits of centuries of Christian teaching became apparent in the response. A great wave of enthusiasm swept the western world, and popular Christendom discovered itself.
Such a widespread uprising of the common people in relation to a single idea as now occurred was a new thing in the history of our race. There is nothing to parallel it in the previous history of the Roman Empire or of India or China. On a smaller scale, however, there had been similar movements among the Jewish people after their liberation from the Babylonian captivity, and later on Islam was to display a parallel susceptibility to collective feeling. Such movements were certainly connected with the new spirit that had come into life with the development of the missionary-teaching religions. The Hebrew prophets, Jesus and his disciples, Mani, Muhammad, were all exhorters of men’s individual souls. They brought the personal conscience face to face with God. Before that time religion had been much more a business of fetish, of pseudoscience, than of conscience. The old kind of religion turned upon temple, initiated priest and mystical sacrifice, and ruled the common man like a slave by fear. The new kind of religion made a man of him.
The preaching of the First Crusade was the first stirring of the common people in European history. It may be too much to call it the birth of modern democracy, but certainly at that time modern democracy stirred. Before very long we shall find it stirring again, and raising the most disturbing social and religious questions.
Certainly this first stirring of democracy ended very pitifully and lamentably. Considerable bodies of common people, crowds rather than armies, set out eastward from France and the Rhineland and Central Europe without waiting for leaders or proper equipment to rescue the Holy Sepulchre. This was the “people’s crusade.” Two great mobs blundered into Hungary, mistook the recently converted Magyars for pagans, committed atrocities and were massacred. A third multitude with a similarly confused mind, after a great pogrom of the Jews in the Rhineland, marched eastward, and was also destroyed in Hungary. Two other huge crowds, under the leadership of Peter the Hermit himself, reached Constantinople, crossed the Bosphorus, and were massacred rather than defeated by the Seljuk Turks. So began and ended this first movement of the European people, as people.
Next year (1097) the real fighting forces crossed the Bosphorus. Essentially they were Norman in leadership and spirit. They stormed Nicæa, marched by much the same route as Alexander had followed fourteen centuries before, to Antioch. The siege of Antioch kept them a year, and in June 1099 they invested Jerusalem. It was stormed after a month’s siege. The slaughter was terrible. Men riding on horseback were splashed by the blood in the streets. At nightfall on July 15th the Crusaders had fought their way into the Church of the Holy Sepulchre and overcome all opposition there: blood-stained, weary and “sobbing from excess of joy” they knelt down in prayer.
Immediately the hostility of Latin and Greek broke out again. The Crusaders were the servants of the Latin Church, and the Greek patriarch of Jerusalem found himself in a far worse case under the triumphant Latins than under the Turks. The Crusaders discovered themselves between Byzantine and Turk and fighting both. Much of Asia Minor was recovered by the Byzantine Empire, and the Latin princes were left, a buffer between Turk and Greek, with Jerusalem and a few small principalities, of which Edessa was one of the chief, in Syria. Their grip even on these possessions was precarious, and in 1144 Edessa fell to the Moslim, leading to an ineffective Second Crusade, which failed to recover Edessa but saved Antioch from a similar fate.
In 1169 the forces of Islam were rallied under a Kurdish adventurer named Saladin who had made himself master of Egypt. He preached a Holy War against the Christians, recaptured Jerusalem in 1187, and so provoked the Third Crusade. This failed to recover Jerusalem. In the Fourth Crusade (1202–4) the Latin Church turned frankly upon the Greek Empire, and there was not even a pretence of fighting the Turks. It started from Venice and in 1204 it stormed Constantinople. The great rising trading city of Venice was the leader in this adventure, and most of the coasts and islands of the Byzantine Empire were annexed by the Venetians. A “Latin” emperor (Baldwin of Flanders) was set up in Constantinople and the Latin and Greek Church were declared to be reunited. The Latin emperors ruled in Constantinople from 1204 to 1261 when the Greek world shook itself free again from Roman predominance.
The twelfth century then and the opening of the thirteenth was the age of papal ascendancy just as the eleventh was the age of the ascendancy of the Seljuk Turks and the tenth the age of the Northmen. A united Christendom under the rule of the Pope came nearer to being a working reality than it ever was before or after that time.
In those centuries a simple Christian faith was real and widespread over great areas of Europe. Rome itself had passed through some dark and discreditable phases; few writers can be found to excuse the lives of Popes John XI and John XII in the tenth century; they were abominable creatures; but the heart and body of Latin Christendom had remained earnest and simple; the generality of the common priests and monks and nuns had lived exemplary and faithful lives. Upon the wealth of confidence such lives created rested the power of the church. Among the great Popes of the past had been Gregory the Great, Gregory I (590–604) and Leo III (795–816) who invited Charlemagne to be Cæsar and crowned him in spite of himself. Towards the close of the eleventh century there arose a great clerical statesman, Hildebrand, who ended his life as Pope Gregory VII (1073–1085). Next but one after him came Urban II (1087–1099), the Pope of the First Crusade. These two were the founders of this period of papal greatness during which the Popes lorded it over the Emperors. From Bulgaria to Ireland and from Norway to Sicily and Jerusalem the Pope was supreme. Gregory VII obliged the Emperor Henry IV to come in penitence to him at Canossa and to await forgiveness for three days and nights in the courtyard of the castle, clad in sackcloth and barefooted to the snow. In 1176 at Venice the Emperor Frederick (Frederick Barbarossa), knelt to Pope Alexander III and swore fealty to him.
The great power of the church in the beginning of the eleventh century lay in the wills and consciences of men. It failed to retain the moral prestige on which its power was based. In the opening decades of the fourteenth century it was discovered that the power of the Pope had evaporated. What was it that destroyed the naïve confidence of the common people of Christendom in the church so that they would no longer rally to its appeal and serve its purposes?
The first trouble was certainly the accumulation of wealth by the church. The church never died, and there was a frequent disposition on the part of dying childless people to leave lands to the church. Penitent sinners were exhorted to do so. Accordingly in many European countries as much as a fourth of the land became church property. The appetite for property grows with what it feeds upon. Already in the thirteenth century it was being said everywhere that the priests were not good men, that they were always hunting for money and legacies.
The kings and princes disliked this alienation of property very greatly. In the place of feudal lords capable of military support, they found their land supporting abbeys and monks and nuns. And these lands were really under foreign dominion. Even before the time of Pope Gregory VII there had been a struggle between the princes and the papacy over the question of “investitures,” the question that is of who should appoint the bishops. If that power rested with the Pope and not the King, then the latter lost control not only of the consciences of his subjects but of a considerable part of his dominions. For also the clergy claimed exemption from taxation. They paid their taxes to Rome. And not only that, but the church also claimed the right to levy a tax of one-tenth upon the property of the layman in addition to the taxes he paid his prince.
The history of nearly every country in Latin Christendom tells of the same phase in the eleventh century, a phase of struggle between monarch and Pope on the issue of investitures and generally it tells of a victory for the Pope. He claimed to be able to excommunicate the prince, to absolve his subjects from their allegiance to him, to recognize a successor. He claimed to be able to put a nation under an interdict, and then nearly all priestly functions ceased except the sacraments of baptism, confirmation and penance; the priests could neither hold the ordinary services, marry people, nor bury the dead. With these two weapons it was possible for the twelfth century Popes to curb the most recalcitrant princes and overawe the most restive peoples. These were enormous powers, and enormous powers are only to be used on extraordinary occasions. The Popes used them at last with a frequency that staled their effect. Within thirty years at the end of the twelfth century we find Scotland, France and England in turn under an interdict. And also the Popes could not resist the temptation to preach crusades against offending princes—until the crusading spirit was extinct.
It is possible that if the Church of Rome had struggled simply against the princes and had had a care to keep its hold upon the general mind, it might have achieved a permanent dominion over all Christendom. But the high claims of the Pope were reflected as arrogance in the conduct of the clergy. Before the eleventh century the Roman priests could marry; they had close ties with the people among whom they lived; they were indeed a part of the people. Gregory VII made them celibates; he cut the priests off from too great an intimacy with the laymen in order to bind them more closely to Rome, but indeed he opened a fissure between the church and the commonalty. The church had its own law courts. Cases involving not merely priests but monks, students, crusaders, widows, orphans and the helpless were reserved for the clerical courts, and so were all matters relating to wills, marriages and oaths and all cases of sorcery, heresy and blasphemy. Whenever the layman found himself in conflict with the priest he had to go to a clerical court. The obligations of peace and war fell upon his shoulders alone and left the priest free. It is no great wonder that jealousy and hatred of the priests grew up in the Christian world.
Never did Rome seem to realize that its power was in the consciences of common men. It fought against religious enthusiasm, which should have been its ally, and it forced doctrinal orthodoxy upon honest doubt and aberrant opinion. When the church interfered in matters of morality it had the common man with it, but not when it interfered in matters of doctrine. When in the south of France Waldo taught a return to the simplicity of Jesus in faith and life, Innocent III preached a crusade against the Waldenses, Waldo’s followers, and permitted them to be suppressed with fire, sword, rape and the most abominable cruelties. When again St. Francis of Assisi (1181–1226) taught the imitation of Christ and a life of poverty and service, his followers, the Franciscans, were persecuted, scourged, imprisoned and dispersed. In 1318 four of them were burnt alive at Marseilles. On the other hand the fiercely orthodox order of the Dominicans, founded by St. Dominic (1170–1221) was strongly supported by Innocent III, who with its assistance set up an organization, the Inquisition, for the hunting of heresy and the affliction of free thought.
So it was that the church by excessive claims, by unrighteous privileges, and by an irrational intolerance destroyed that free faith of the common man which was the final source of all its power. The story of its decline tells of no adequate foemen from without but continually of decay from within.


XLVII. Recalcitrant Princes and the Great Schism

Frederick II's troops paid with leather coins, from Chigi Codex, Vatican Library

ONE very great weakness of the Roman Church in its struggle to secure the headship of all Christendom was the manner in which the Pope was chosen.
If indeed the papacy was to achieve its manifest ambition and establish one rule and one peace throughout Christendom, then it was vitally necessary that it should have a strong, steady and continuous direction. In those great days of its opportunity it needed before all things that the Popes when they took office should be able men in the prime of life, that each should have his successor-designate with whom he could discuss the policy of the church, and that the forms and processes of election should be clear, definite, unalterable and unassailable. Unhappily none of these things obtained. It was not even clear who could vote in the election of a Pope, nor whether the Byzantine or Holy Roman Emperor had a voice in the matter. That very great papal statesman Hildebrand (Pope Gregory VII, 1073–1085) did much to regularize the election. He confined the votes to the Roman cardinals and he reduced the Emperor’s share to a formula of assent conceded to him by the church, but he made no provision for a successor-designate and he left it possible for the disputes of the cardinals to keep the See vacant, as in some cases it was kept vacant, for a year or more.
The consequences of this want of firm definition are to be seen in the whole history of the papacy up to the sixteenth century. From quite early times onward there were disputed elections and two or more men each claiming to be Pope. The church would then be subjected to the indignity of going to the Emperor or some other outside arbiter to settle the dispute. And the career of every one of the great Popes ended in a note of interrogation. At his death the church might be left headless and as ineffective as a decapitated body. Or he might be replaced by some old rival eager only to discredit and undo his work. Or some enfeebled old man tottering on the brink of the grave might succeed him.
It was inevitable that this peculiar weakness of the papal organization should attract the interference of the various German princes, the French King, and the Norman and French Kings who ruled in England; that they should all try to influence the elections, and have a Pope in their own interest established in the Lateran Palace at Rome. And the more powerful and important the Pope became in European affairs, the more urgent did these interventions become. Under the circumstances it is no great wonder that many of the Popes were weak and futile. The astonishing thing is that many of them were able and courageous men.
One of the most vigorous and interesting of the Popes of this great period was Innocent III (1198–1216) who was so fortunate as to become Pope before he was thirty-eight. He and his successors were pitted against an even more interesting personality, the Emperor Frederick II; Stupor mundi he was called, the Wonder of the world. The struggle of this monarch against Rome is a turning place in history. In the end Rome defeated him and destroyed his dynasty, but he left the prestige of the church and Pope so badly wounded that its wounds festered and led to its decay.
Frederick was the son of the Emperor Henry VI and his mother was the daughter of Roger I, the Norman King of Sicily. He inherited this kingdom in 1198 when he was a child of four years. Innocent III had been made his guardian. Sicily in those days had been but recently conquered by the Normans; the Court was half oriental and full of highly educated Arabs; and some of these were associated in the education of the young king. No doubt they were at some pains to make their point of view clear to him. He got a Moslem view of Christianity as well as a Christian view of Islam, and the unhappy result of this double system of instruction was a view, exceptional in that age of faith, that all religions were impostures. He talked freely on the subject; his heresies and blasphemies are on record.
As the young man grew up he found himself in conflict with his guardian. Innocent III wanted altogether too much from his ward. When the opportunity came for Frederick to succeed as Emperor, the Pope intervened with conditions. Frederick must promise to put down heresy in Germany with a strong hand. Moreover he must relinquish his crown in Sicily and South Italy, because otherwise he would be too strong for the Pope. And the German clergy were to be freed from all taxation. Frederick agreed—but with no intention of keeping his word. The Pope had already induced the French King to make war upon his own subjects in France, the cruel and bloody crusade against the Waldenses; he wanted Frederick to do the same thing in Germany. But Frederick being far more of a heretic than any of the simple pietists who had incurred the Pope’s animosity, lacked the crusading impulse. And when Innocent urged him to crusade against the Moslim and recover Jerusalem he was equally ready to promise and equally slack in his performance.
Having secured the imperial crown Frederick II stayed in Sicily, which he greatly preferred to Germany as a residence, and did nothing to redeem any of his promises to Innocent III, who died baffled in 1216.
Honorius III, who succeeded Innocent, could do no better with Frederick, and Gregory IX (1227) came to the papal throne evidently resolved to settle accounts with this young man at any cost. He excommunicated him. Frederick II was denied all the comforts of religion. In the half-Arab Court of Sicily this produced singularly little discomfort. And also the Pope addressed a public letter to the Emperor reciting his vices (which were indisputable), his heresies, and his general misconduct. To this Frederick replied in a document of diabolical ability. It was addressed to all the princes of Europe, and it made the first clear statement of the issue between the Pope and the princes. He made a shattering attack upon the manifest ambition of the Pope to become the absolute ruler of all Europe. He suggested a union of princes against this usurpation. He directed the attention of the princes specifically to the wealth of the church.
Having fired off this deadly missile Frederick resolved to perform his twelve-year-old promise and go upon a crusade. This was the Sixth Crusade (1228). It was, as a crusade, farcical. Frederick II went to Egypt and met and discussed affairs with the Sultan. These two gentlemen, both of sceptical opinions, exchanged congenial views, made a commercial convention to their mutual advantage, and agreed to transfer Jerusalem to Frederick. This indeed was a new sort of crusade, a crusade by private treaty. Here was no blood splashing the conqueror, no “weeping with excess of joy.” As this astonishing crusader was an excommunicated man, he had to be content with a purely secular coronation as King of Jerusalem, taking the crown from the altar with his own hand—for all the clergy were bound to shun him. He then returned to Italy, chased the papal armies which had invaded his dominions back to their own territories, and obliged the Pope to grant him absolution from his excommunication. So a prince might treat the Pope in the thirteenth century, and there was now no storm of popular indignation to avenge him. Those days were past.
In 1239 Gregory IX resumed his struggle with Frederick, excommunicated him for a second time, and renewed that warfare of public abuse in which the papacy had already suffered severely. The controversy was revived after Gregory IX was dead, when Innocent IV was Pope; and again a devastating letter, which men were bound to remember, was written by Frederick against the church. He denounced the pride and irreligion of the clergy, and ascribed all the corruptions of the time to their pride and wealth. He proposed to his fellow princes a general confiscation of church property—for the good of the church. It was a suggestion that never afterwards left the imagination of the European princes.
We will not go on to tell of his last years. The particular events of his life are far less significant than its general atmosphere. It is possible to piece together something of his court life in Sicily. He was luxurious in his way of living, and fond of beautiful things. He is described as licentious. But it is clear that he was a man of very effectual curiosity and inquiry. He gathered Jewish and Moslem as well as Christian philosophers at his court, and he did much to irrigate the Italian mind with Saracenic influences. Through him the Arabic numerals and algebra were introduced to Christian students, and among other philosophers at his court was Michael Scott, who translated portions of Aristotle and the commentaries thereon of the great Arab philosopher Averroes (of Cordoba). In 1224 Frederick founded the University of Naples, and he enlarged and enriched the great medical school at Salerno University. He also founded a zoological garden. He left a book on hawking, which shows him to have been an acute observer of the habits of birds, and he was one of the first Italians to write Italian verse. Italian poetry was indeed born at his court. He has been called by an able writer, “the first of the moderns,” and the phrase expresses aptly the unprejudiced detachment of his intellectual side.
A still more striking intimation of the decay of the living and sustaining forces of the papacy appeared when presently the Popes came into conflict with the growing power of the French King. During the lifetime of the Emperor Frederick II, Germany fell into disunion, and the French King began to play the rôle of guard, supporter and rival to the Pope that had hitherto fallen to the Hohenstaufen Emperors. A series of Popes pursued the policy of supporting the French monarchs. French princes were established in the kingdom of Sicily and Naples, with the support and approval of Rome, and the French Kings saw before them the possibility of restoring and ruling the Empire of Charlemagne. When, however, the German interregnum after the death of Frederick II, the last of the Hohenstaufens, came to an end and Rudolf of Habsburg was elected first Habsburg Emperor (1273), the policy of Rome began to fluctuate between France and Germany, veering about with the sympathies of each successive Pope. In the East in 1261 the Greeks recaptured Constantinople from the Latin emperors, and the founder of the new Greek dynasty, Michael Palæologus, Michael VIII, after some unreal tentatives of reconciliation with the Pope, broke away from the Roman communion altogether, and with that, and the fall of the Latin kingdoms in Asia, the eastward ascendancy of the Popes came to an end
In 1294 Boniface VIII became Pope. He was an Italian, hostile to the French, and full of a sense of the great traditions and mission of Rome. For a time he carried things with a high hand. In 1300 he held a jubilee, and a vast multitude of pilgrims assembled in Rome. “So great was the influx of money into the papal treasury, that two assistants were kept busy with the rakes collecting the offerings that were deposited at the tomb of St. Peter.” But this festival was a delusive triumph. Boniface came into conflict with the French King in 1302, and in 1303, as he was about to pronounce sentence of excommunication against that monarch, he was surprised and arrested in his own ancestral palace at Anagni, by Guillaume de Nogaret. This agent from the French King forced an entrance into the palace, made his way into the bedroom of the frightened Pope—he was lying in bed with a cross in his hands—and heaped threats and insults upon him. The Pope was liberated a day or so later by the townspeople, and returned to Rome; but there he was seized upon and again made prisoner by the Orsini family, and in a few weeks’ time the shocked and disillusioned old man died a prisoner in their hands.
The people of Anagni did resent the first outrage, and rose against Nogaret to liberate Boniface, but then Anagni was the Pope’s native town. The important point to note is that the French King in this rough treatment of the head of Christendom was acting with the full approval of his people; he had summoned a council of the Three Estates of France (lords, church and commons) and gained their consent before proceeding to extremities. Neither in Italy, Germany nor England was there the slightest general manifestation of disapproval at this free handling of the sovereign pontiff. The idea of Christendom had decayed until its power over the minds of men had gone.
Throughout the fourteenth century the papacy did nothing to recover its moral sway. The next Pope elected, Clement V, was a Frenchman, the choice of King Philip of France. He never came to Rome. He set up his court in the town of Avignon, which then belonged not to France but to the papal See, though embedded in French territory, and there his successors remained until 1377, when Pope Gregory XI returned to the Vatican palace in Rome. But Gregory XI did not take the sympathies of the whole church with him. Many of the cardinals were of French origin and their habits and associations were rooted deep at Avignon. When in 1378 Gregory XI died, and an Italian, Urban VI, was elected, these dissentient cardinals declared the election invalid, and elected another Pope, the anti-Pope, Clement VII. This split is called the Great Schism. The Popes remained in Rome, and all the anti-French powers, the Emperor, the King of England, Hungary, Poland and the North of Europe were loyal to them. The anti-Popes, on the other hand, continued in Avignon, and were supported by the King of France, his ally the King of Scotland, Spain, Portugal and various German princes. Each Pope excommunicated and cursed the adherents of his rival (1378–1417).
Is it any wonder that presently all over Europe people began to think for themselves in matters of religion?
The beginnings of the Franciscans and the Dominicans, which we have noted in the preceding chapters, were but two among many of the new forces that were arising in Christendom, either to hold or shatter the church as its own wisdom might decide. Those two orders the church did assimilate and use, though with a little violence in the case of the former. But other forces were more frankly disobedient and critical. A century and a half later came Wycliffe (1320–1384). He was a learned Doctor at Oxford. Quite late in his life he began a series of outspoken criticisms of the corruption of the clergy and the unwisdom of the church. He organized a number of poor priests, the Wycliffites, to spread his ideas throughout England; and in order that people should judge between the church and himself, he translated the Bible into English. He was a more learned and far abler man than either St. Francis or St. Dominic. He had supporters in high places and a great following among the people; and though Rome raged against him, and ordered his imprisonment, he died a free man. But the black and ancient spirit that was leading the Catholic Church to its destruction would not let his bones rest in the grave. By a decree of the Council of Constance in 1415, his remains were ordered to be dug up and burnt, an order which was carried out at the command of Pope Martin V by Bishop Fleming in 1428. This desecration was not the act of some isolated fanatic; it was the official act of the church.J. H. Robinson.


XLVIII. The Mongol Conquests

The battle of Liegnitz, 1241. From a medieval manuscript of the Hedwig legend

BUT in the thirteenth century, while this strange and finally ineffectual struggle to unify Christendom under the rule of the Pope was going on in Europe, far more momentous events were afoot upon the larger stage of Asia. A Turkish people from the country to the north of China rose suddenly to prominence in the world’s affairs, and achieved such a series of conquests as has no parallel in history. These were the Mongols. At the opening of the thirteenth century they were a horde of nomadic horsemen, living very much as their predecessors, the Huns, had done, subsisting chiefly upon meat and mare’s milk and living in tents of skin. They had shaken themselves free from Chinese dominion, and brought a number of other Turkish tribes into a military confederacy. Their central camp was at Karakorum in Mongolia.
At this time China was in a state of division. The great dynasty of Tang had passed into decay by the tenth century, and after a phase of division into warring states, three main empires, that of Kin in the north with Pekin as its capital and that of Sung in the south with a capital at Nankin, and Hsia in the centre, remain. In 1214 Jengis Khan, the leader of the Mongol confederates, made war on the Kin Empire and captured Pekin (1214). He then turned westward and conquered Western Turkestan, Persia, Armenia, India down to Lahore, and South Russia as far as Kieff. He died master of a vast empire that reached from the Pacific to the Dnieper.
His successor, Ogdai Khan, continued this astonishing career of conquest. His armies were organized to a very high level of efficiency; and they had with them a new Chinese invention, gunpowder, which they used in small field guns. He completed the conquest of the Kin Empire and then swept his hosts right across Asia to Russia (1235), an altogether amazing march. Kieff was destroyed in 1240, and nearly all Russia became tributary to the Mongols. Poland was ravaged, and a mixed army of Poles and Germans was annihilated at the battle of Liegnitz in Lower Silesia in 1241. The Emperor Frederick II does not seem to have made any great efforts to stay the advancing tide.
“It is only recently,” says Bury in his notes to Gibbon’s Decline and Fall of the Roman Empire, “that European history has begun to understand that the successes of the Mongol army which overran Poland and occupied Hungary in the spring of A.D. 1241 were won by consummate strategy and were not due to a mere overwhelming superiority of numbers. But this fact has not yet become a matter of common knowledge; the vulgar opinion which represents the Tartars as a wild horde carrying all before them solely by their multitude, and galloping through Eastern Europe without a strategic plan, rushing at all obstacles and overcoming them by mere weight, still prevailsƒ.
“It was wonderful how punctually and effectually the arrangements were carried out in operations extending from the Lower Vistula to Transylvania. Such a campaign was quite beyond the power of any European army of the time, and it was beyond the vision of any European commander. There was no general in Europe, from Frederick II downward, who was not a tyro in strategy compared to Subutai. It should also be noticed that the Mongols embarked upon the enterprise with full knowledge of the political situation of Hungary and the condition of Poland—they had taken care to inform themselves by a well-organized system of spies; on the other hand, the Hungarians and the Christian powers, like childish barbarians, knew hardly anything about their enemies.”
But though the Mongols were victorious at Liegnitz, they did not continue their drive westward. They were getting into woodlands and hilly country, which did not suit their tactics; and so they turned southward and prepared to settle in Hungary, massacring or assimilating the kindred Magyar, even as these had previously massacred and assimilated the mixed Scythians and Avars and Huns before them. From the Hungarian plain they would probably have made raids west and south as the Hungarians had done in the ninth century, the Avars in the seventh and eighth and the Huns in the fifth. But Ogdai died suddenly, and in 1242 there was trouble about the succession, and recalled by this, the undefeated hosts of Mongols began to pour back across Hungary and Roumania towards the east.
Thereafter the Mongols concentrated their attention upon their Asiatic conquests. By the middle of the thirteenth century they had conquered the Sung Empire. Mangu Khan succeeded Ogdai Khan as Great Khan in 1251, and made his brother Kublai Khan governor of China. In 1280 Kublai Khan had been formally recognized Emperor of China, and so founded the Yuan dynasty which lasted until 1368. While the last ruins of the Sung rule were going down in China, another brother of Mangu, Hulagu, was conquering Persia and Syria. The Mongols displayed a bitter animosity to Islam at this time, and not only massacred the population of Bagdad when they captured that city, but set to work to destroy the immemorial irrigation system which had kept Mesopotamia incessantly prosperous and populous from the early days of Sumeria. From that time until our own Mesopotamia has been a desert of ruins, sustaining only a scanty population. Into Egypt the Mongols never penetrated; the Sultan of Egypt completely defeated an army of Hulagu’s in Palestine in 1260.
After that disaster the tide of Mongol victory ebbed. The dominions of the Great Khan fell into a number of separate states. The eastern Mongols became Buddhists, like the Chinese; the western became Moslim. The Chinese threw off the rule of the Yuan dynasty in 1368, and set up the native Ming dynasty which flourished from 1368 to 1644. The Russians remained tributary to the Tartar hordes upon the south-east steppes until 1480, when the Grand Duke of Moscow repudiated his allegiance and laid the foundation of modern Russia.
In the fourteenth century there was a brief revival of Mongol vigour under Timurlane, a descendant of Jengis Khan. He established himself in Western Turkestan, assumed the title of Grand Khan in 1369, and conquered from Syria to Delhi. He was the most savage and destructive of all the Mongol conquerors. He established an empire of desolation that did not survive his death. In 1505, however, a descendant of this Timur, an adventurer named Baber, got together an army with guns and swept down upon the plains of India. His grandson Akbar (1556–1605) completed his conquests, and this Mongol (or “Mogul” as the Arabs called it) dynasty ruled in Delhi over the greater part of India until the eighteenth century.
One of the consequences of the first great sweep of Mongol conquest in the thirteenth century was to drive a certain tribe of Turks, the Ottoman Turks, out of Turkestan into Asia Minor. They extended and consolidated their power in Asia Minor, crossed the Dardanelles and conquered Macedonia, Serbia and Bulgaria, until at last Constantinople remained like an island amongst the Ottoman dominions. In 1453 the Ottoman Sultan, Muhammad II, took Constantinople, attacking it from the European side with a great number of guns. This event caused intense excitement in Europe and there was talk of a crusade, but the day of the crusades was past.
In the course of the sixteenth century the Ottoman Sultans conquered Bagdad, Hungary, Egypt and most of North Africa, and their fleet made them masters of the Mediterranean. They very nearly took Vienna, and they exacted a tribute from the Emperor. There were but two items to offset the general ebb of Christian dominion in the fifteenth century. One was the restoration of the independence of Moscow (1480); the other was the gradual reconquest of Spain by the Christians. In 1492, Granada, the last Moslem state in the peninsula, fell to King Ferdinand of Aragon and his Queen Isabella of Castile.
But it was not until as late as 1571 that the naval battle of Lepanto broke the pride of the Ottomans, and restored the Mediterranean waters to Christian ascendancy.


XLIX. The Intellectual Revival of the Europeans

Columbus before the Queen, by Emanuel Gottlieb Leutze, 1843

THROUGHOUT the twelfth century there were many signs that the European intelligence was recovering courage and leisure, and preparing to take up again the intellectual enterprises of the first Greek scientific enquiries and such speculations as those of the Italian Lucretius. The causes of this revival were many and complex. The suppression of private war, the higher standards of comfort and security that followed the crusades, and the stimulation of men’s minds by the experiences of these expeditions were no doubt necessary preliminary conditions. Trade was reviving; cities were recovering ease and safety; the standard of education was arising in the church and spreading among laymen. The thirteenth and fourteenth centuries were a period of growing, independent or quasi-independent cities; Venice, Florence, Genoa, Lisbon, Paris, Bruges, London, Antwerp, Hamburg, Nuremberg, Novgorod, Wisby and Bergen for example. They were all trading cities with many travellers, and where men trade and travel they talk and think. The polemics of the Popes and princes, the conspicuous savagery and wickedness of the persecution of heretics, were exciting men to doubt the authority of the church and question and discuss fundamental things.
We have seen how the Arabs were the means of restoring Aristotle to Europe, and how such a prince as Frederick II acted as a channel through which Arabic philosophy and science played upon the renascent European mind. Still more influential in the stirring up of men’s ideas were the Jews. Their very existence was a note of interrogation to the claims of the church. And finally the secret, fascinating enquiries of the alchemists were spreading far and wide and setting men to the petty, furtive and yet fruitful resumption of experimental science.
And the stir in men’s minds was by no means confined now to the independent and well educated. The mind of the common man was awake in the world as it had never been before in all the experience of mankind. In spite of priest and persecution, Christianity does seem to have carried a mental ferment wherever its teaching reached. It established a direct relation between the conscience of the individual man and the God of Righteousness, so that now if need arose he had the courage to form his own judgment upon prince or prelate or creed.
As early as the eleventh century philosophical discussion had begun again in Europe, and there were great and growing universities at Paris, Oxford, Bologna and other centres. There medieval “schoolmen” took up again and thrashed out a series of questions upon the value and meaning of words that were a necessary preliminary to clear thinking in the scientific age that was to follow. And standing by himself because of his distinctive genius was Roger Bacon (circa 1210 to circa 1293), a Franciscan of Oxford, the father of modern experimental science. His name deserves a prominence in our history second only to that of Aristotle.
His writings are one long tirade against ignorance. He told his age it was ignorant, an incredibly bold thing to do. Nowadays a man may tell the world it is as silly as it is solemn, that all its methods are still infantile and clumsy and its dogmas childish assumptions, without much physical danger; but these peoples of the middle ages when they were not actually being massacred or starving or dying of pestilence, were passionately convinced of the wisdom, the completeness and finality of their beliefs, and disposed to resent any reflections upon them very bitterly. Roger Bacon’s writings were like a flash of light in a profound darkness. He combined his attack upon the ignorance of his times with a wealth of suggestion for the increase of knowledge. In his passionate insistence upon the need of experiment and of collecting knowledge, the spirit of Aristotle lives again in him. “Experiment, experiment,” that is the burthen of Roger Bacon.
Yet of Aristotle himself Roger Bacon fell foul. He fell foul of him because men, instead of facing facts boldly, sat in rooms and pored over the bad Latin translations which were then all that was available of the master. “If I had my way,” he wrote, in his intemperate fashion, “I should burn all the books of Aristotle, for the study of them can only lead to a loss of time, produce error, and increase ignorance,” a sentiment that Aristotle would probably have echoed could he have returned to a world in which his works were not so much read as worshipped—and that, as Roger Bacon showed, in these most abominable translations.
Throughout his books, a little disguised by the necessity of seeming to square it all with orthodoxy for fear of the prison and worse, Roger Bacon shouted to mankind, “Cease to be ruled by dogmas and authorities; look at the world!” Four chief sources of ignorance he denounced; respect for authority, custom, the sense of the ignorant crowd, and the vain, proud unteachableness of our dispositions. Overcome but these, and a world of power would open to men:—
“Machines for navigating are possible without rowers, so that great ships suited to river or ocean, guided by one man, may be borne with greater speed than if they were full of men. Likewise cars may be made so that without a draught animal they may be moved cum impetu inœstimable, as we deem the scythed chariots to have been from which antiquity fought. And flying machines are possible, so that a man may sit in the middle turning some device by which artificial wings may beat the air in the manner of a flying bird.”
So Roger Bacon wrote, but three more centuries were to elapse before men began any systematic attempts to explore the hidden stores of power and interest he realized so clearly existed beneath the dull surface of human affairs.
But the Saracenic world not only gave Christendom the stimulus of its philosophers and alchemists; it also gave it paper. It is scarcely too much to say that paper made the intellectual revival of Europe possible. Paper originated in China, where its use probably goes back to the second century B.C. In 751 the Chinese made an attack upon the Arab Moslems in Samarkand; they were repulsed, and among the prisoners taken from them were some skilled papermakers, from whom the art was learnt. Arabic paper manuscripts from the ninth century onward still exist. The manufacture entered Christendom either through Greece or by the capture of Moorish paper-mills during the Christian reconquest of Spain. But under the Christian Spanish the product deteriorated sadly. Good paper was not made in Christian Europe until the end of the thirteenth century, and then it was Italy which led the world. Only by the fourteenth century did the manufacture reach Germany, and not until the end of that century was it abundant and cheap enough for the printing of books to be a practicable business proposition. Thereupon printing followed naturally and necessarily, for printing is the most obvious of inventions, and the intellectual life of the world entered upon a new and far more vigorous phase. It ceased to be a little trickle from mind to mind; it became a broad flood, in which thousands and presently scores and hundreds of thousands of minds participated.
One immediate result of this achievement of printing was the appearance of an abundance of Bibles in the world. Another was a cheapening of school-books. The knowledge of reading spread swiftly. There was not only a great increase of books in the world, but the books that were now made were plainer to read and so easier to understand. Instead of toiling at a crabbed text and then thinking over its significance, readers now could think unimpeded as they read. With this increase in the facility of reading, the reading public grew. The book ceased to be a highly decorated toy or a scholar’s mystery. People began to write books to be read as well as looked at by ordinary people. They wrote in the ordinary language and not in Latin. With the fourteenth century the real history of the European literature begins.
So far we have been dealing only with the Saracenic share in the European revival. Let us turn now to the influence of the Mongol conquests. They stimulated the geographical imagination of Europe enormously. For a time under the Great Khan, all Asia and Western Europe enjoyed an open intercourse; all the roads were temporarily open, and representatives of every nation appeared at the court of Karakorum. The barriers between Europe and Asia set up by the religious feud of Christianity and Islam were lowered. Great hopes were entertained by the papacy for the conversion of the Mongols to Christianity. Their only religion so far had been Shumanism, a primitive paganism. Envoys of the Pope, Buddhist priests from India, Parisian and Italian and Chinese artificers, Byzantine and Armenian merchants, mingled with Arab officials and Persian and Indian astronomers and mathematicians at the Mongol court. We hear too much in history of the campaigns and massacres of the Mongols, and not enough of their curiosity and desire for learning. Not perhaps as an originative people, but as transmitters of knowledge and method their influence upon the world’s history has been very great. And everything one can learn of the vague and romantic personalities of Jengis or Kublai tends to confirm the impression that these men were at least as understanding and creative monarchs as either that flamboyant but egotistical figure Alexander the Great or that raiser of political ghosts, that energetic but illiterate theologian Charlemagne.
One of the most interesting of these visitors to the Mongol Court was a certain Venetian, Marco Polo, who afterwards set down his story in a book. He went to China about 1272 with his father and uncle, who had already once made the journey. The Great Khan had been deeply impressed by the elder Polos; they were the first men of the “Latin” peoples he had seen; and he sent them back with enquiries for teachers and learned men who could explain Christianity to him, and for various other European things that had aroused his curiosity. Their visit with Marco was their second visit.
The three Polos started by way of Palestine and not by the Crimea, as in their previous expedition. They had with them a gold tablet and other indications from the Great Khan that must have greatly facilitated their journey. The Great Khan had asked for some oil from the lamp that burns in the Holy Sepulchre at Jerusalem; and so thither they first went, and then by way of Cilicia into Armenia. They went thus far north because the Sultan of Egypt was raiding the Mongol domains at this time. Thence they came by way of Mesopotamia to Ormuz on the Persian Gulf, as if they contemplated a sea voyage. At Ormuz they met merchants from India. For some reason they did not take ship, but instead turned northward through the Persian deserts, and so by way of Balkh over the Pamir to Kashgar, and by way of Kotan and the Lob Nor into the Hwang-ho valley and on to Pekin. At Pekin was the Great Khan, and they were hospitably entertained.
Marco particularly pleased Kublai; he was young and clever, and it is clear he had mastered the Tartar language very thoroughly. He was given an official position and sent on several missions, chiefly in south-west China. The tale he had to tell of vast stretches of smiling and prosperous country, “all the way excellent hostelries for travellers,” and “fine vineyards, fields and gardens,” of “many abbeys” of Buddhist monks, of manufactures of “cloth of silk and gold and many fine taffetas,” a “constant succession of cities and boroughs,” and so on, first roused the incredulity and then fired the imagination of all Europe. He told of Burmah, and of its great armies with hundreds of elephants, and how these animals were defeated by the Mongol bowmen, and also of the Mongol conquest of Pegu. He told of Japan, and greatly exaggerated the amount of gold in that country. For three years Marco ruled the city of Yang-chow as governor, and he probably impressed the Chinese inhabitants as being very little more of a foreigner than any Tartar would have been. He may also have been sent on a mission to India. Chinese records mention a certain Polo attached to the imperial council in 1277, a very valuable confirmation of the general truth of the Polo story.
The publication of Marco Polo’s travels produced a profound effect upon the European imagination. The European literature, and especially the European romance of the fifteenth century, echoes with the names in Marco Polo’s story, with Cathay (North China) and Cambulac (Pekin) and the like.
Two centuries later, among the readers of the Travels of Marco Polo was a certain Genoese mariner, Christopher Columbus, who conceived the brilliant idea of sailing westward round the world to China. In Seville there is a copy of the Travels with marginal notes by Columbus. There were many reasons why the thought of a Genoese should be turned in this direction. Until its capture by the Turks in 1453 Constantinople had been an impartial trading mart between the Western world and the East, and the Genoese had traded there freely. But the “Latin” Venetians, the bitter rivals of the Genoese, had been the allies and helpers of the Turks against the Greeks, and with the coming of the Turks Constantinople turned an unfriendly face upon Genoese trade. The long forgotten discovery that the world was round had gradually resumed its sway over men’s minds. The idea of going westward to China was therefore a fairly obvious one. It was encouraged by two things. The mariner’s compass had now been invented and men were no longer left to the mercy of a fine night and the stars to determine the direction in which they were sailing, and the Normans, Catalonians and Genoese and Portuguese had already pushed out into the Atlantic as far as the Canary Isles, Madeira and the Azores.
Yet Columbus found many difficulties before he could get ships to put his idea to the test. He went from one European Court to another. Finally at Granada, just won from the Moors, he secured the patronage of Ferdinand and Isabella, and was able to set out across the unknown ocean in three small ships. After a voyage of two months and nine days he came to a land which he believed to be India, but which was really a new continent, whose distinct existence the old world had never hitherto suspected. He returned to Spain with gold, cotton, strange beasts and birds, and two wild-eyed painted Indians to be baptized. They were called Indians because, to the end of his days, he believed that this land he had found was India. Only in the course of several years did men begin to realize that the whole new continent of America was added to the world’s resources.
The success of Columbus stimulated overseas enterprise enormously. In 1497 the Portuguese sailed round Africa to India, and in 1515 there were Portuguese ships in Java. In 1519 Magellan, a Portuguese sailor in Spanish employment, sailed out of Seville westward with five ships, of which one, the Vittoria, came back up the river to Seville in 1522, the first ship that had ever circumnavigated the world. Thirty-one men were aboard her, survivors of two-hundred-and-eighty who had started. Magellan himself had been killed in the Philippine Isles.
Printed paper books, a new realization of the round world as a thing altogether attainable, a new vision of strange lands, strange animals and plants, strange manners and customs, discoveries overseas and in the skies and in the ways and materials of life burst upon the European mind. The Greek classics, buried and forgotten for so long, were speedily being printed and studied, and were colouring men’s thoughts with the dreams of Plato and the traditions of an age of republican freedom and dignity. The Roman dominion had first brought law and order to Western Europe, and the Latin Church had restored it; but under both Pagan and Catholic Rome curiosity and innovation were subordinate to and restrained by organization. The reign of the Latin mind was now drawing to an end. Between the thirteenth and the sixteenth century the European Aryans, thanks to the stimulating influence of Semite and Mongol and the rediscovery of the Greek classics, broke away from the Latin tradition and rose again to the intellectual and material leadership of mankind.


L. The Reformation of the Latin Church

Martin Luther at the Imperial Diet of Worms, 1521

THE LATIN CHURCH itself was enormously affected by this mental rebirth. It was dismembered; and even the portion that survived was extensively renewed.
We have told how nearly the church came to the autocratic leadership of all Christendom in the eleventh and twelfth centuries, and how in the fourteenth and fifteenth its power over men’s minds and affairs declined. We have described how popular religious enthusiasm which had in earlier ages been its support and power was turned against it by its pride, persecution s and centralization, and how the insidious scepticism of Frederick II bore fruit in a growing insubordination of the princes. The Great Schism had reduced its religious and political prestige to negligible proportions. The forces of insurrection struck it now from both sides.
The teachings of the Englishman Wycliffe spread widely throughout Europe. In 1398 a learned Czech, John Huss, delivered a series of lectures upon Wycliffe’s teachings in the university of Prague. This teaching spread rapidly beyond the educated class and aroused great popular enthusiasm. In 1414–18 a Council of the whole church was held at Constance to settle the Great Schism. Huss was invited to this Council under promise of a safe conduct from the emperor, seized, put on trial for heresy and burnt alive (1415). So far from tranquillizing the Bohemian people, this led to an insurrection of the Hussites in that country, the first of a series of religious wars that inaugurated the break-up of Latin Christendom. Against this insurrection Pope Martin V, the Pope specially elected at Constance as the head of a reunited Christendom, preached a Crusade.
Five Crusades in all were launched upon this sturdy little people and all of them failed. All the unemployed ruffianism of Europe was turned upon Bohemia in the fifteenth century, just as in the thirteenth it had been turned upon the Waldenses. But the Bohemian Czechs, unlike the Waldenses, believed in armed resistance. The Bohemian Crusade dissolved and streamed away from the battlefield at the sound of the Hussites’ waggons and the distant chanting of their troops; it did not even wait to fight (battle of Domazlice, 1431). In 1436 an agreement was patched up with the Hussites by a new Council of the church at Basle in which many of the special objections to Latin practice were conceded.
In the fifteenth century a great pestilence had produced much social disorganization throughout Europe. There had been extreme misery and discontent among the common people, and peasant risings against the landlords and the wealthy in England and France. After the Hussite Wars these peasant insurrections increased in gravity in Germany and took on a religious character. Printing came in as an influence upon this development. By the middle of the fifteenth century there were printers at work with movable type in Holland and the Rhineland. The art spread to Italy and England, where Caxton was printing in Westminster in 1477. The immediate consequence was a great increase and distribution of Bibles, and greatly increased facilities for widespread popular controversies. The European world became a world of readers, to an extent that had never happened to any community in the past. And this sudden irrigation of the general mind with clearer ideas and more accessible information occurred just at a time when the church was confused and divided and not in a position to defend itself effectively, and when many princes were looking for means to weaken its hold upon the vast wealth it claimed in their dominions.
In Germany the attack upon the church gathered round the personality of an ex-monk, Martin Luther (1483–1546), who appeared in Wittenberg in 1517 offering disputations against various orthodox doctrines and practices. At first he disputed in Latin in the fashion of the Schoolmen. Then he took up the new weapon of the printed word and scattered his views far and wide in German addressed to the ordinary people. An attempt was made to suppress him as Huss had been suppressed, but the printing press had changed conditions and he had too many open and secret friends among the German princes for this fate to overtake him.
For now in this age of multiplying ideas and weakened faith there were many rulers who saw their advantage in breaking the religious ties between their people and Rome. They sought to make themselves in person the heads of a more nationalized religion. England, Scotland, Sweden, Norway, Denmark, North Germany and Bohemia, one after another, separated themselves from the Roman Communion. They have remained separated ever since.
The various princes concerned cared very little for the moral and intellectual freedom of their subjects. They used the religious doubts and insurgence of their peoples to strengthen them against Rome, but they tried to keep a grip upon the popular movement as soon as that rupture was achieved and a national church set up under the control of the crown. But there has always been a curious vitality in the teaching of Jesus, a direct appeal to righteousness and a man’s self-respect over every loyalty and every subordination, lay or ecclesiastical. None of these princely churches broke off without also breaking off a number of fragmentary sects that would admit the intervention of neither prince nor Pope between a man and his God. In England and Scotland, for example, there was a number of sects who now held firmly to the Bible as their one guide in life and belief. They refused the disciplines of a state church. In England these dissentients were the Non-conformists, who played a very large part in the politics of that country in the seventeenth and eighteenth centuries. In England they carried their objection to a princely head to the church so far as to decapitate King Charles I (1649), and for eleven prosperous years England was a republic under Non-conformist rule.
The breaking away of this large section of Northern Europe from Latin Christendom is what is generally spoken of as the Reformation. But the shock and stress of these losses produced changes perhaps as profound in the Roman Church itself. The church was reorganized and a new spirit came into its life. One of the dominant figures in this revival was a young Spanish soldier, Inigo Lopez de Recalde, better known to the world as St. Ignatius of Loyola. After some romantic beginnings he became a priest (1538) and was permitted to found the Society of Jesus, a direct attempt to bring the generous and chivalrous traditions of military discipline into the service of religion. This Society of Jesus, the Jesuits, became one of the greatest teaching and missionary societies the world has ever seen. It carried Christianity to India, China and America. It arrested the rapid disintegration of the Roman Church. It raised the standard of education throughout the whole Catholic world; it raised the level of Catholic intelligence and quickened the Catholic conscience everywhere; it stimulated Protestant Europe to competitive educational efforts. The vigorous and aggressive Roman Catholic Church we know to-day is largely the product of this Jesuit revival.


LI. The Emperor Charles V

Emperor Charles V at Mühlberg, painted in 1548 by Titian

THE HOLY ROMAN EMPIRE came to a sort of climax in the reign of the Emperor Charles V. He was one of the most extraordinary monarchs that Europe has ever seen. For a time he had the air of being the greatest monarch since Charlemagne.
His greatness was not of his own making. It was largely the creation of his grandfather, the Emperor Maximilian I (1459–1519). Some families have fought, others have intrigued their way to world power; the Habsburgs married their way. Maximilian began his career with Austria, Styria, part of Alsace and other districts, the original Habsburg patrimony; he married—the lady’s name scarcely matters to us—the Netherlands and Burgundy. Most of Burgundy slipped from him after his first wife’s death, but the Netherlands he held. Then he tried unsuccessfully to marry Brittany. He became Emperor in succession to his father, Frederick III, in 1493, and married the duchy of Milan. Finally he married his son to the weak-minded daughter of Ferdinand and Isabella, the Ferdinand and Isabella of Columbus, who not only reigned over a freshly united Spain and over Sardinia and the kingdom of the two Sicilies, but over all America west of Brazil. So it was that this Charles V, his grandson, inherited most of the American continent and between a third and a half of what the Turks had left of Europe. He succeeded to the Netherlands in 1506. When his grandfather Ferdinand died in 1516, he became practically king of the Spanish dominions, his mother being imbecile; and his grandfather Maximilian dying in 1519, he was in 1520 elected Emperor at the still comparatively tender age of twenty.
He was a fair young man with a not very intelligent face, a thick upper lip and a long clumsy chin. He found himself in a world of young and vigorous personalities. It was an age of brilliant young monarchs. Francis I had succeeded to the French throne in 1515 at the age of twenty-one, Henry VIII had become King of England in 1509 at eighteen. It was the age of Baber in India (1526–1530) and Suleiman the Magnificent in Turkey (1520), both exceptionally capable monarchs, and the Pope Leo X (1513) was also a very distinguished Pope. The Pope and Francis I attempted to prevent the election of Charles as Emperor because they dreaded the concentration of so much power in the hands of one man. Both Francis I and Henry VIII offered themselves to the imperial electors. But there was now a long established tradition of Habsburg Emperors (since 1273), and some energetic bribery secured the election for Charles.
At first the young man was very much a magnificent puppet in the hands of his ministers. Then slowly he began to assert himself and take control. He began to realize something of the threatening complexities of his exalted position. It was a position as unsound as it was splendid.
From the very outset of his reign he was faced by the situation created by Luther’s agitations in Germany. The Emperor had one reason for siding with the reformers in the opposition of the Pope to his election. But he had been brought up in Spain, that most Catholic of countries, and he decided against Luther. So he came into conflict with the Protestant princes and particularly the Elector of Saxony. He found himself in the presence of an opening rift that was to split the outworn fabric of Christendom into two contending camps. His attempts to close that rift were strenuous and honest and ineffective. There was an extensive peasant revolt in Germany which interwove with the general political and religious disturbance. And these internal troubles were complicated by attacks upon the Empire from east and west alike. On the west of Charles was his spirited rival, Francis I; to the east was the ever advancing Turk, who was now in Hungary, in alliance with Francis and clamouring for certain arrears of tribute from the Austrian dominions. Charles had the money and army of Spain at his disposal, but it was extremely difficult to get any effective support in money from Germany. His social and political troubles were complicated by financial distresses. He was forced to ruinous borrowing.
On the whole, Charles, in alliance with Henry VIII, was successful against Francis I and the Turk. Their chief battlefield was North Italy; the generalship was dull on both sides; their advances and retreats depended mainly on the arrival of reinforcements. The German army invaded France, failed to take Marseilles, fell back into Italy, lost Milan, and was besieged in Pavia. Francis I made a long and unsuccessful siege of Pavia, was caught by fresh German forces, defeated, wounded and taken prisoner. But thereupon the Pope and Henry VIII, still haunted by the fear of his attaining excessive power, turned against Charles. The German troops in Milan, under the Constable of Bourbon, being unpaid, forced rather than followed their commander into a raid upon Rome. They stormed the city and pillaged it (1527). The Pope took refuge in the Castle of St. Angelo while the looting and slaughter went on. He bought off the German troops at last by the payment of four hundred thousand ducats. Ten years of such confused fighting impoverished all Europe. At last the Emperor found himself triumphant in Italy. In 1530, he was crowned by the Pope—he was the last German Emperor to be so crowned—at Bologna.
Meanwhile the Turks were making great headway in Hungary. They had defeated and killed the king of Hungary in 1526, they held Buda-Pesth, and in 1529 Suleiman the Magnificent very nearly took Vienna. The Emperor was greatly concerned by these advances, and did his utmost to drive back the Turks, but he found the greatest difficulty in getting the German princes to unite even with this formidable enemy upon their very borders. Francis I remained implacable for a time, and there was a new French war; but in 1538 Charles won his rival over to a more friendly attitude after ravaging the south of France. Francis and Charles then formed an alliance against the Turk. But the Protestant princes, the German princes who were resolved to break away from Rome, had formed a league, the Schmalkaldic League, against the Emperor, and in the place of a great campaign to recover Hungary for Christendom Charles had to turn his mind to the gathering internal struggle in Germany. Of that struggle he saw only the opening war. It was a struggle, a sanguinary irrational bickering of princes, for ascendancy, now flaming into war and destruction, now sinking back to intrigues and diplomacies; it was a snake’s sack of princely policies that was to go on writhing incurably right into the nineteenth century and to waste and desolate Central Europe again and again.
The Emperor never seems to have grasped the true forces at work in these gathering troubles. He was for his time and station an exceptionally worthy man, and he seems to have taken the religious dissensions that were tearing Europe into warring fragments as genuine theological differences. He gathered diets and councils in futile attempts at reconciliation. Formulæ and confessions were tried over. The student of German history must struggle with the details of the Religious Peace of Nuremberg, the settlement at the Diet of Ratisbon, the Interim of Augsburg, and the like. Here we do but mention them as details in the worried life of this culminating Emperor. As a matter of fact, hardly one of the multifarious princes and rulers in Europe seems to have been acting in good faith. The widespread religious trouble of the world, the desire of the common people for truth and social righteousness, the spreading knowledge of the time, all those things were merely counters in the imaginations of princely diplomacy. Henry VIII of England, who had begun his career with a book against heresy, and who had been rewarded by the Pope with the title of “Defender of the Faith,” being anxious to divorce his first wife in favour of a young lady named Anne Boleyn, and wishing also to loot the vast wealth of the church in England, joined the company of Protestant princes in 1530. Sweden, Denmark and Norway had already gone over to the Protestant side.
The German religious war began in 1546, a few months after the death of Martin Luther. We need not trouble about the incidents of the campaign. The Protestant Saxon army was badly beaten at Lochau. By something very like a breach of faith Philip of Hesse, the Emperor’s chief remaining antagonist, was caught and imprisoned, and the Turks were bought off by the promise of an annual tribute. In 1547, to the great relief of the Emperor, Francis I died. So by 1547 Charles got to a kind of settlement, and made his last efforts to effect peace where there was no peace. In 1552 all Germany was at war again, only a precipitate flight from Innsbruck saved Charles from capture, and in 1552, with the treaty of Passau, came another unstable equilibrium.
Such is the brief outline of the politics of the Empire for thirty-two years. It is interesting to note how entirely the European mind was concentrated upon the struggle for European ascendancy. Neither Turks, French, English nor Germans had yet discovered any political interest in the great continent of America, nor any significance in the new sea routes to Asia. Great things were happening in America; Cortez with a mere handful of men had conquered the great Neolithic empire of Mexico for Spain, Pizarro had crossed the Isthmus of Panama (1530) and subjugated another wonder-land, Peru. But as yet these events meant no more to Europe than a useful and stimulating influx of silver to the Spanish treasury.
It was after the treaty of Passau that Charles began to display his distinctive originality of mind. He was now entirely bored and disillusioned by his imperial greatness. A sense of the intolerable futility of these European rivalries came upon him. He had never been of a very sound constitution, he was naturally indolent and he was suffering greatly from gout. He abdicated. He made over all his sovereign rights in Germany to his brother Ferdinand, and Spain and the Netherlands he resigned to his son Philip. Then in a sort of magnificent dudgeon he retired to a monastery at Yuste, among the oak and chestnut forests in the hills to the north of the Tagus valley. There he died in 1558.
Much has been written in a sentimental vein of this retirement, this renunciation of the world by this tired majestic Titan, world-weary, seeking in an austere solitude his peace with God. But his retreat was neither solitary nor austere; he had with him nearly a hundred and fifty attendants; his establishment had all the splendour and indulgences without the fatigues of a court, and Philip II was a dutiful son to whom his father’s advice was a command.
And if Charles had lost his living interest in the administration of European affairs, there were other motives of a more immediate sort to stir him. Says Prescott: “In the almost daily correspondence between Quixada, or Gaztelu, and the Secretary of State at Valladolid, there is scarcely a letter that does not turn more or less on the Emperor’s eating or his illness. The one seems naturally to follow, like a running commentary, on the other. It is rare that such topics have formed the burden of communications with the department of state. It must have been no easy matter for the secretary to preserve his gravity in the perusal of despatches in which politics and gastronomy were so strangely mixed together. The courier from Valladolid to Lisbon was ordered to make a detour, so as to take Jarandilla in his route, and bring supplies to the royal table. On Thursdays he was to bring fish to serve for the jour maigre that was to follow. The trout in the neighbourhood Charles thought too small, so others of a larger size were to be sent from Valladolid. Fish of every kind was to his taste, as, indeed, was anything that in its nature or habits at all approached to fish. Eels, frogs, oysters, occupied an important place in the royal bill of fare. Potted fish, especially anchovies, found great favour with him; and he regretted that he had not brought a better supply of these from the Low Countries. On an eel-pasty he particularly doted.”
In 1554 Charles had obtained a bull from Pope Julius III granting him a dispensation from fasting, and allowing him to break his fast early in the morning even when he was to take the sacrament.
Eating and doctoring! it was a return to elemental things. He had never acquired the habit of reading, but he would make what one narrator describes as a “sweet and heavenly commentary.” He also amused himself with mechanical toys, by listening to music or sermons, and by attending to the imperial business that still came drifting in to him. The death of the Empress, to whom he was greatly attached, had turned his mind towards religion, which in his case took a punctilious and ceremonial form; every Friday in Lent he scourged himself with the rest of the monks with such good will as to draw blood. These exercises and the gout released a bigotry in Charles that had hitherto been restrained by considerations of policy. The appearance of Protestant teaching close at hand in Valladolid roused him to fury. “Tell the grand inquisitor and his council from me to be at their posts, and to lay the axe at the root of the evil before it spreads further.”ƒ He expressed a doubt whether it would not be well, in so black an affair, to dispense with the ordinary course of justice, and to show no mercy; “lest the criminal, if pardoned, should have the opportunity of repeating his crime.” He recommended, as an example, his own mode of proceeding in the Netherlands, “where all who remained obstinate in their errors were burned alive, and those who were admitted to penitence were beheaded.”
And almost symbolical of his place and rôle in history was his preoccupation with funerals. He seems to have had an intuition that something great was dead in Europe and sorely needed burial, that there was a need to write Finis, overdue. He not only attended every actual funeral that was celebrated at Yuste, but he had services conducted for the absent dead, he held a funeral service in memory of his wife on the anniversary of her death, and finally he celebrated his own obsequies.
“The chapel was hung with black, and the blaze of hundreds of wax-lights was scarcely sufficient to dispel the darkness. The brethren in their conventual dress, and all the Emperor’s household clad in deep mourning, gathered round a huge catafalque, shrouded also in black, which had been raised in the centre of the chapel. The service for the burial of the dead was then performed; and, amidst the dismal wail of the monks, the prayers ascended for the departed spirit, that it might be received into the mansions of the blessed. The sorrowful attendants were melted to tears, as the image of their master’s death was presented to their minds—or they were touched, it may be, with compassion by this pitiable display of weakness. Charles, muffled in a dark mantle, and bearing a lighted candle in his hand, mingled with his household, the spectator of his own obsequies; and the doleful ceremony was concluded by his placing the taper in the hands of the priest, in sign of his surrendering up his soul to the Almighty.”
Within two months of this masquerade he was dead. And the brief greatness of the Holy Roman Empire died with him. His realm was already divided between his brother and his son. The Holy Roman Empire struggled on indeed to the days of Napoleon I but as an invalid and dying thing. To this day its unburied tradition still poisons the political air.Appendix to Robertson’s History of Charles V.


LII. The Age of Political Experiments; of Grand Monarchy and Parliaments and Republicanism in Europe

The Doge of Genoa at Versailles on 15 May 1685 Reparation faite à Louis XIV par le Doge de Gênes.
15 mai 1685 by Claude Guy Halle, Versailles

THE LATIN CHURCH was broken, the Holy Roman Empire was in extreme decay; the history of Europe from the opening of the sixteenth century onward in a story of peoples feeling their way darkly to some new method of government, better adapted to the new conditions that were arising. In the Ancient World, over long periods of time, there had been changes of dynasty and even changes of ruling race and language, but the form of government through monarch and temple remained fairly stable, and still more stable was the ordinary way of living. In this modern Europe since the sixteenth century the dynastic changes are unimportant, and the interest of history lies in the wide and increasing variety of experiments in political and social organization.
The political history of the world from the sixteenth century onward was, we have said, an effort, a largely unconscious effort, of mankind to adapt its political and social methods to certain new conditions that had now arisen. The effort to adapt was complicated by the fact that the conditions themselves were changing with a steadily increasing rapidity. The adaptation, mainly unconscious and almost always unwilling (for man in general hates voluntary change), has lagged more and more behind the alterations in conditions. From the sixteenth century onward the history of mankind is a story of political and social institutions becoming more and more plainly misfits, less comfortable and more vexatious, and of the slow reluctant realization of the need for a conscious and deliberate reconstruction of the whole scheme of human societies in the face of needs and possibilities new to all the former experiences of life.
What are these changes in the conditions of human life that have disorganized that balance of empire, priest, peasant and trader, with periodic refreshment by barbaric conquest, that has held human affairs in the Old World in a sort of working rhythm for more than a hundred centuries?
They are manifold and various, for human affairs are multitudinously complex; but the main changes seem all to turn upon one cause, namely the growth and extension of a knowledge of the nature of things, beginning first of all in small groups of intelligent people and spreading at first slowly, and in the last five hundred years very rapidly, to larger and larger proportions of the general population.
But there has also been a great change in human conditions due to a change in the spirit of human life. This change has gone on side by side with the increase and extension of knowledge, and is subtly connected with it. There has been an increasing disposition to treat a life based on the common and more elementary desires and gratifications as unsatisfactory, and to seek relationship with and service and participation in a larger life. This is the common characteristic of all the great religions that have spread throughout the world in the last twenty odd centuries, Buddhism, Christianity and Islam alike. They have had to do with the spirit of man in a way that the older religions did not have to do. They are forces quite different in their nature and effect from the old fetishistic blood-sacrifice religions of priest and temple that they have in part modified and in part replaced. They have gradually evolved a self-respect in the individual and a sense of participation and responsibility in the common concerns of mankind that did not exist among the populations of the earlier civilizations.
The first considerable change in the conditions of political and social life was the simplification and extended use of writing in the ancient civilizations which made larger empires and wider political understandings practicable and inevitable. The next movement forward came with the introduction of the horse, and later on of the camel as a means of transport, the use of wheeled vehicles, the extension of roads and the increased military efficiency due to the discovery of terrestrial iron. Then followed the profound economic disturbances due to the device of coined money and the change in the nature of debt, proprietorship and trade due to this convenient but dangerous convention. The empires grew in size and range, and men’s ideas grew likewise to correspond with these things. Came the disappearance of local gods, the age of theocrasia, and the teaching of the great world religions. Came also the beginnings of reasoned and recorded history and geography, the first realization by man of his profound ignorance, and the first systematic search for knowledge.
For a time the scientific process which began so brilliantly in Greece and Alexandria was interrupted. The raids of the Teutonic barbarians, the westward drive of the Mongolian peoples, convulsive religious reconstruction and great pestilences put enormous strains upon political and social order. When civilization emerged again from this phase of conflict and confusion, slavery was no longer the basis of economic life; and the first paper-mills were preparing a new medium for collective information and co-operation in printed matter. Gradually at this point and that, the search for knowledge, the systematic scientific process, was resumed
And now from the sixteenth century onward, as an inevitable by-product of systematic thought, appeared a steadily increasing series of inventions and devices affecting the intercommunication and interaction of men with one another. They all tended towards wider range of action, greater mutual benefits or injuries, and increased co-operation, and they came faster and faster. Men’s minds had not been prepared for anything of the sort, and until the great catastrophes at the beginning of the twentieth century quickened men’s minds, the historian has very little to tell of any intelligently planned attempts to meet the new conditions this increasing flow of inventions was creating. The history of mankind for the last four centuries is rather like that of an imprisoned sleeper, stirring clumsily and uneasily while the prison that restrains and shelters him catches fire, not waking but incorporating the crackling and warmth of the fire with ancient and incongruous dreams, than like that of a man consciously awake to danger and opportunity.
Since history is the story not of individual lives but of communities, it is inevitable that the inventions that figure most in the historical record are inventions affecting communications. In the sixteenth century the chief new things that we have to note are the appearance of printed paper and the sea-worthy, ocean-going sailing ship using the new device of the mariner’s compass. The former cheapened, spread, and revolutionized teaching, public information and discussion, and the fundamental operations of political activity. The latter made the round world one. But almost equally important was the increased utilization and improvement of guns and gunpowder which the Mongols had first brought westward in the thirteenth century. This destroyed the practical immunity of barons in their castles and of walled cities. Guns swept away feudalism. Constantinople fell to guns. Mexico and Peru fell before the terror of the Spanish guns.
The seventeenth century saw the development of systematic scientific publication, a less conspicuous but ultimately far more pregnant innovation. Conspicuous among the leaders in this great forward step was Sir Francis Bacon (1561–1626) afterwards Lord Verulam, Lord Chancellor of England. He was the pupil and perhaps the mouthpiece of another Englishman, Dr. Gilbert, the experimental philosopher of Colchester (1540–1603). This second Bacon, like the first, preached observation and experiment, and he used the inspiring and fruitful form of a Utopian story, The New Atlantis, to express his dream of a great service of scientific research.
Presently arose the Royal Society of London, the Florentine Society, and later other national bodies for the encouragement of research and the publication and exchange of knowledge. These European scientific societies became fountains not only of countless inventions but also of a destructive criticism of the grotesque theological history of the world that had dominated and crippled human thought for many centuries.
Neither the seventeenth nor the eighteenth century witnessed any innovations so immediately revolutionary in human conditions as printed paper and the ocean-going ship, but there was a steady accumulation of knowledge and scientific energy that was to bear its full fruits in the nineteenth century. The exploration and mapping of the world went on. Tasmania, Australia, New Zealand appeared on the map. In Great Britain in the eighteenth century coal coke began to be used for metallurgical purposes, leading to a considerable cheapening of iron and to the possibility of casting and using it in larger pieces than had been possible before, when it had been smelted with wood charcoal. Modern machinery dawned.
Like the trees of the celestial city, science bears bud and flower and fruit at the same time and continuously. With the onset of the nineteenth century the real fruition of science—which indeed henceforth may never cease—began. First came steam and steel, the railway, the great liner, vast bridges and buildings, machinery of almost limitless power, the possibility of a bountiful satisfaction of every material human need, and then, still more wonderful, the hidden treasures of electrical science were opened to men.
We have compared the political and social life of man from the sixteenth century onward to that of a sleeping prisoner who lies and dreams while his prison burns about him. In the sixteenth century the European mind was still going on with its Latin Imperial dream, its dream of a Holy Roman Empire, united under a Catholic Church. But just as some uncontrollable element in our composition will insist at times upon introducing into our dreams the most absurd and destructive comments, so thrust into this dream we find the sleeping face and craving stomach of the Emperor Charles V, while Henry VIII of England and Luther tear the unity of Catholicism to shreds.
In the seventeenth and eighteenth centuries the dream turned to personal monarchy. The history of nearly all Europe during this period tells with variations the story of an attempt to consolidate a monarchy, to make it absolute and to extend its power over weaker adjacent regions, and of the steady resistance, first of the landowners and then with the increase of foreign trade and home industry, of the growing trading and moneyed class, to the exaction and interference of the crown. There is no universal victory of either side; here it is the King who gets the upper hand while there it is the man of private property who beats the King. In one case we find a King becoming the sun and centre of his national world, while just over his borders a sturdy mercantile class maintains a republic. So wide a range of variation shows how entirely experimental, what local accidents, were all the various governments of this period.
A very common figure in these national dramas is the King’s minister, often in the still Catholic countries a prelate, who stands behind the King, serves him and dominates him by his indispensable services.
Here in the limits set to us it is impossible to tell these various national dramas in detail. The trading folk of Holland went Protestant and republican, and cast off the rule of Philip II of Spain, the son of the Emperor Charles V. In England Henry VIII and his minister Wolsey, Queen Elizabeth and her minister Burleigh, prepared the foundations of an absolutism that was wrecked by the folly of James I and Charles I. Charles I was beheaded for treason to his people (1649), a new turn in the political thought of Europe. For a dozen years (until 1660) Britain was a republic; and the crown was an unstable power, much overshadowed by Parliament, until George III (1760–1820) made a strenuous and partly successful effort to restore its predominance. The King of France, on the other hand, was the most successful of all the European Kings in perfecting monarchy. Two great ministers, Richelieu (1585–1642) and Mazarin (1602–1661), built up the power of the crown in that country, and the process was aided by the long reign and very considerable abilities of King Louis XIV, “the Grand Monarque” (1643–1715).
Louis XIV was indeed the pattern King of Europe. He was, within his limitations, an exceptionally capable King; his ambition was stronger than his baser passions, and he guided his country towards bankruptcy through the complication of a spirited foreign policy with an elaborate dignity that still extorts our admiration. His immediate desire was to consolidate and extend France to the Rhine and Pyrenees, and to absorb the Spanish Netherlands; his remoter view saw the French Kings as the possible successors of Charlemagne in a recast Holy Roman Empire. He made bribery a state method almost more important than warfare. Charles II of England was in his pay, and so were most of the Polish nobility, presently to be described. His money, or rather the money of the tax-paying classes in France, went everywhere. But his prevailing occupation was splendour. His great palace at Versailles with its salons, its corridors, its mirrors, its terraces and fountains and parks and prospects, was the envy and admiration of the world.
He provoked a universal imitation. Every king and princelet in Europe was building his own Versailles as much beyond his means as his subjects and credits would permit. Everywhere the nobility rebuilt or extended their chateaux to the new pattern. A great industry of beautiful and elaborate fabrics and furnishings developed. The luxurious arts flourished everywhere; sculpture in alabaster, faience, gilt woodwork, metal work, stamped leather, much music, magnificent painting, beautiful printing and bindings, fine crockery, fine vintages. Amidst the mirrors and fine furniture went a strange race of “gentlemen” in tall powdered wigs, silks and laces, poised upon high red heels, supported by amazing canes; and still more wonderful “ladies,” under towers of powdered hair and wearing vast expansions of silk and satin sustained on wire. Through it all postured the great Louis, the sun of his world, unaware of the meagre and sulky and bitter faces that watched him from those lower darknesses to which his sunshine did not penetrate.
The German people remained politically divided throughout this period of the monarchies and experimental governments, and a considerable number of ducal and princely courts aped the splendours of Versailles on varying scales. The Thirty Years’ War (1618–48), a devastating scramble among the Germans, Swedes and Bohemians for fluctuating political advantages, sapped the energies of Germany for a century. A map must show the crazy patchwork in which this struggle ended, a map of Europe according to the peace of Westphalia (1648). One sees a tangle of principalities, dukedoms, free states and the like, some partly in and partly out of the Empire. Sweden’s arm, the reader will note, reached far into Germany; and except for a few islands of territory within the imperial boundaries France was still far from the Rhine. Amidst this patchwork the Kingdom of Prussia—it became a Kingdom in 1701—rose steadily to prominence and sustained a series of successful wars. Frederick the Great of Prussia (1740–86) had his Versailles at Potsdam, where his court spoke French, read French literature and rivalled the culture of the French King.
In 1714 the Elector of Hanover became King of England, adding one more to the list of monarchies half in and half out of the empire.
The Austrian branch of the descendants of Charles V retained the title of Emperor; the Spanish branch retained Spain. But now there was also an Emperor of the East again. After the fall of Constantinople (1453), the grand duke of Moscow, Ivan the Great (1462–1505), claimed to be heir to the Byzantine throne and adopted the Byzantine double-headed eagle upon his arms. His grandson, Ivan IV, Ivan the Terrible (1533–1584), assumed the imperial title of Cæsar (Tsar). But only in the latter half of the seventeenth century did Russia cease to seem remote and Asiatic to the European mind. The Tsar Peter the Great (1682–1725) brought Russia into the arena of Western affairs. He built a new capital for his empire, Petersburg upon the Neva, that played the part of a window between Russia and Europe, and he set up his Versailles at Peterhof eighteen miles away, employing a French architect who gave him a terrace, fountains, cascades, picture gallery, park and all the recognized appointments of Grand Monarchy. In Russia as in Prussia French became the language of the court.
Unhappily placed between Austria, Prussia and Russia was the Polish kingdom, an ill-organized state of great landed proprietors too jealous of their own individual grandeur to permit more than a nominal kingship to the monarch they elected. Her fate was division among these three neighbours, in spite of the efforts of France to retain her as an independent ally. Switzerland at this time was a group of republican cantons; Venice was a republic; Italy like so much of Germany was divided among minor dukes and princes. The Pope ruled like a prince in the papal states, too fearful now of losing the allegiance of the remaining Catholic princes to interfere between them and their subjects or to remind the world of the commonweal of Christendom. There remained indeed no common political idea in Europe at all; Europe was given over altogether to division and diversity.
All these sovereign princes and republics carried on schemes of aggrandizement against each other. Each one of them pursued a “foreign policy” of aggression against its neighbours and of aggressive alliances. We Europeans still live to-day in the last phase of this age of the multifarious sovereign states, and still suffer from the hatreds, hostilities and suspicions it engendered. The history of this time becomes more and more manifestly “gossip,” more and more unmeaning and wearisome to a modern intelligence. You are told of how this war was caused by this King’s mistress, and how the jealousy of one minister for another caused that. A tittle-tattle of bribes and rivalries disgusts the intelligent student. The more permanently significant fact is that in spite of the obstruction of a score of frontiers, reading and thought still spread and increased and inventions multiplied. The eighteenth century saw the appearance of a literature profoundly sceptical and critical of the courts and policies of the time. In such a book as Voltaire’s Candide we have the expression of an infinite weariness with the planless confusion of the European world.


LIII. The New Empires of the Europeans in Asia and Overseas

Gustavus Adolphus and his Thirty Years' War army

WHILE Central Europe thus remained divided and confused, the Western Europeans and particularly the Dutch, the Scandinavians, the Spanish, the Portuguese, the French and the British were extending the area of their struggles across the seas of all the world. The printing press had dissolved the political ideas of Europe into a vast and at first indeterminate fermentation, but that other great innovation, the oceangoing sailing ship, was inexorably extending the range of European experience to the furthermost limits of salt water.
The first overseas settlements of the Dutch and Northern Atlantic Europeans were not for colonization but for trade and mining. The Spaniards were first in the field; they claimed dominion over the whole of this new world of America. Very soon however the Portuguese asked for a share. The Pope—it was one of the last acts of Rome as mistress of the world—divided the new continent between these two first-comers, giving Portugal Brazil and everything else east of a line 370 leagues west of the Cape Verde islands, and all the rest to Spain (1494). The Portuguese at this time were also pushing overseas enterprise southward and eastward. In 1497 Vasco da Gama had sailed from Lisbon round the Cape to Zanzibar and then to Calicut in India. In 1515 there were Portuguese ships in Java and the Moluccas, and the Portuguese were setting up and fortifying trading stations round and about the coasts of the Indian Ocean. Mozambique, Goa, and two smaller possessions in India, Macao in China and a part of Timor are to this day Portuguese possessions.
The nations excluded from America by the papal settlement paid little heed to the rights of Spain and Portugal. The English, the Danes and Swedes, and presently the Dutch, were soon staking out claims in North America and the West Indies, and his Most Catholic Majesty of France heeded the papal settlement as little as any Protestant. The wars of Europe extended themselves to these claims and possessions.
In the long run the English were the most successful in this scramble for overseas possessions. The Danes and Swedes were too deeply entangled in the complicated affairs of Germany to sustain effective expeditions abroad. Sweden was wasted upon the German battlefields by a picturesque king, Gustavus Adolphus, the Protestant “Lion of the North.” The Dutch were the heirs of such small settlements as Sweden made in America, and the Dutch were too near French aggressions to hold their own against the British. In the far East the chief rivals for empire were the British, Dutch and French, and in America the British, French and Spanish. The British had the supreme advantage of a water frontier, the “silver streak” of the English Channel, against Europe. The tradition of the Latin Empire entangled them least.
France has always thought too much in terms of Europe. Throughout the eighteenth century she was wasting her opportunities of expansion in West and East alike in order to dominate Spain, Italy and the German confusion. The religious and political dissensions of Britain in the seventeenth century had driven many of the English to seek a permanent home in America. They struck root and increased and multiplied, giving the British a great advantage in the American struggle. In 1756 and 1760 the French lost Canada to the British and their American colonists, and a few years later the British trading company found itself completely dominant over French, Dutch and Portuguese in the peninsula of India. The great Mongol Empire of Baber, Akbar and their successors had now far gone in decay, and the story of its practical capture by a London trading company, the British East India Company, is one of the most extraordinary episodes in the whole history of conquest.
This East India Company had been originally at the time of its incorporation under Queen Elizabeth no more than a company of sea adventurers. Step by step they had been forced to raise troops and arm their ships. And now this trading company, with its tradition of gain, found itself dealing not merely in spices and dyes and tea and jewels, but in the revenues and territories of princes and the destinies of India. It had come to buy and sell, and it found itself achieving a tremendous piracy. There was no one to challenge its proceedings. Is it any wonder that its captains and commanders and officials, nay, even its clerks and common soldiers, came back to England loaded with spoils?
Men under such circumstances, with a great and wealthy land at their mercy, could not determine what they might or might not do. It was a strange land to them, with a strange sunlight; its brown people seemed a different race, outside their range of sympathy; its mysterious temples sustained fantastic standards of behaviour. Englishmen at home were perplexed when presently these generals and officials came back to make dark accusations against each other of extortions and cruelties. Upon Clive Parliament passed a vote of censure. He committed suicide in 1774. In 1788 Warren Hastings, a second great Indian administrator, was impeached and acquitted (1792). It was a strange and unprecedented situation in the world’s history. The English Parliament found itself ruling over a London trading company, which in its turn was dominating an empire far greater and more populous than all the domains of the British crown. To the bulk of the English people India was a remote, fantastic, almost inaccessible land, to which adventurous poor young men went out, to return after many years very rich and very choleric old gentlemen. It was difficult for the English to conceive what the life of these countless brown millions in the eastern sunshine could be. Their imaginations declined the task. India remained romantically unreal. It was impossible for the English, therefore, to exert any effective supervision and control over the company’s proceedings.
And while the Western European powers were thus fighting for these fantastic overseas empires upon every ocean in the world, two great land conquests were in progress in Asia. China had thrown off the Mongol yoke in 1360, and flourished under the great native dynasty of the Mings until 1644. Then the Manchus, another Mongol people, reconquered China and remained masters of China until 1912. Meanwhile Russia was pushing East and growing to greatness in the world’s affairs. The rise of this great central power of the old world, which is neither altogether of the East nor altogether of the West, is one of the utmost importance to our human destiny. Its expansion is very largely due to the appearance of a Christian steppe people, the Cossacks, who formed a barrier between the feudal agriculture of Poland and Hungary to the west and the Tartar to the east. The Cossacks were the wild east of Europe, and in many ways not unlike the wild west of the United States in the middle nineteenth century. All who had made Russia too hot to hold them, criminals as well as the persecuted innocent, rebellious serfs, religious secretaries, thieves, vagabonds, murderers, sought asylum in the southern steppes and there made a fresh start and fought for life and freedom against Pole, Russian and Tartar alike. Doubtless fugitives from the Tartars to the east also contributed to the Cossack mixture. Slowly these border folk were incorporated in the Russian imperial service, much as the highland clans of Scotland were converted into regiments by the British government. New lands were offered them in Asia. They became a weapon against the dwindling power of the Mongolian nomads, first in Turkestan and then across Siberia as far as the Amur.
The decay of Mongol energy in the seventeenth and eighteenth centuries is very difficult to explain. Within two or three centuries from the days of Jengis and Timurlane Central Asia had relapsed from a period of world ascendancy to extreme political impotence. Changes of climate, unrecorded pestilences, infections of a malarial type, may have played their part in this recession—which may be only a temporary recession measured by the scale of universal history—of the Central Asian peoples. Some authorities think that the spread of Buddhist teaching from China also had a pacifying influence upon them. At any rate, by the sixteenth century the Mongol, Tartar and Turkish peoples were no longer pressing outward, but were being invaded, subjugated and pushed back both by Christian Russia in the west and by China in the east.
All through the seventeenth century the Cossacks were spreading eastward from European Russia, and settling wherever they found agricultural conditions. Cordons of forts and stations formed a moving frontier to these settlements to the south, where the Turkomans were still strong and active; to the north-east, however, Russia had no frontier until she reached right to the Pacific.


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