The Outline of History/Chapter 35

by Herbert George Wells

 

 

XXXV

THE RENASCENCE OF WESTERN CIVILIZATION^[1]

(Land Ways Give Place to Sea Ways)

§ 1. Christianity and Popular Education. § 2. Europe begins to Think for Itself. § 3. The Great Plague and the Dawn of Communism. § 4. How Paper Liberated the Human Mind. § 5. Protestantism of the Princes and Protestantism of the Peoples. § 6. The Reawakening of Science. § 7. The New Growth of European Towns. § 8. America Comes into History. § 9. What Machiavelli Thought of the World. § 10. The Republic of Switzerland. § 11a. The Life of the Emperor Charles V. § 11b. Protestants if the Prince Wills it. § 11c. The Intellectual Under-tow.

 

§ 1

JUDGED by the map, the three centuries from the beginning of the thirteenth to the end of the fifteenth century were an age of recession for Christendom. These centuries were the Age of the Mongolian peoples. Nomadism from Central Asia dominated the known world. At the crest of this period there were rulers of Mongol or the kindred Turkish race and nomadic tradition in China, India, Persia, Egypt, North Africa, the Balkan Peninsula, Hungary, and Russia. The Ottoman Turk had even taken to the sea, and fought the Venetian upon his own Mediterranean waters. In 1529 the Turks besieged Vienna, and were defeated rather by the weather than by the defenders. The Habsburg empire of Charles V paid the Sultan tribute. It was not until the battle of Lepanto in 1571, the battle in which Cervantes, the author of Don Quixote, lost his left arm, that Christendom, to use his words, "broke the pride of the Osmans and undeceived the world which had regarded the Turkish fleet as invincible." The sole region of Christian advance was Spain. A man of foresight surveying the world in the early sixteenth century might well have concluded that it was only a matter of a few generations before the whole world became Mongolian—and probably Moslem. Just as to-day most people seem to take it for granted that European rule and a sort of liberal Christianity are destined to spread over the whole world. Few people seem to realize how recent a thing is this European ascendancy. It was only as the fifteenth century drew to its close that any indications of the real vitality of Western Europe became clearly apparent.

Our history is now approaching our own times, and our study becomes more and more a study of the existing state of affairs. The European or Europeanized system in which the reader is living is the same system that we see developing in the crumpled-up, Mongol-threatened Europe of the early fifteenth century. Its problems then were the embryonic form of the problems of to-day. It is impossible to discuss that time without discussing our own time. We become political in spite of ourselves. "Politics without history has no root," said Sir J. R. Seeley; "history without politics has no fruit."

Let us try, with as much detachment as we can achieve, to discover what the forces were that were dividing and holding back the energies of Europe during this tremendous outbreak of the Mongol peoples, and how we are to explain the accumulation of mental and physical energy that undoubtedly went on during this phase of apparent retrocession, and which broke out so impressively at its close.

Now, just as in the Mesozoic Age, while the great reptiles lorded it over the earth, there were developing in odd out-of-the-way corners those hairy mammals and feathered birds who were finally to supersede that tremendous fauna altogether by another far

 

 

more versatile and capable, so in the limited territories of Western Europe of the Middle Ages, while the Mongolian monarchies dominated the world from the Danube to the Pacific and from the Arctic seas to Madras and Morocco and the Nile, the fundamental lines of a new and harder and more efficient type of human community were being laid down. This type of community, which is still only in the phase of formation, which is still growing and experimental, we may perhaps speak of as the "modern state." This is, we must recognize, a vague expression, but we shall endeavour to get meaning into it as we proceed. We have noted the appearance of its main root ideas in the Greek republics and especially in Athens, in the great Roman republic, in Judaism, in Islam, and in the story of Western Catholicism. Essentially this modern state, as we see it growing under our eyes to-day, is a tentative combination of two apparently contradictory ideas, the idea of a community of faith and obedience, such as the earliest civilizations undoubtedly were, and the idea of a community of will, such as were the primitive political groupings of the Nordic and Hunnish peoples. For thousands of years the settled civilized peoples, who were originally in most cases dark-white Caucasians, or Dravidian or Southern Mongolian peoples, seem to have developed their ideas and habits along the line of worship and personal subjection, and the nomadic peoples theirs along the line of personal self-reliance and self-assertion. Naturally enough under the circumstances the nomadic peoples were always supplying the civilizations with fresh rulers and new aristocracies. That is the rhythm of all early history. It was only after thousands of years of cyclic changes between refreshment by nomadic conquest, civilization, decadence, and fresh conquest that the present process of a mutual blending of "civilized" and "free" tendencies into a new type of community, that now demands our attention and which is the substance of contemporary history, began.

We have traced in this history the slow development of larger and larger "civilized" human communities from the days of such a Palæolithic family tribe as that described in Chapter IX. We have seen how the advantages and necessities of cultivation, the fear of tribal gods, the ideas of the priest-king and the god-king, played their part in consolidating continually larger and more powerful societies in regions of maximum fertility. We have watched the interplay of priest, who was usually native, and monarch, who was usually a conqueror, in these early civilizations, the development of a written tradition and its escape from priestly control, and the appearance of novel forces, at first apparently incidental and secondary, which we have called the free intelligence and the free conscience of mankind. We have seen the rulers of the primitive civilizations of the river valleys widening their area and extending their sway, and simultaneously over the less fertile areas of the earth we have seen mere tribal savagery develop into a more and more united and politically competent nomadism. Steadily and divergently mankind pursued one or other of these two lines. For long ages all the civilizations grew and developed along monarchist lines, upon lines of absolute monarchy, and in every monarchy and dynasty we have watched, as if it were a necessary process, efficiency and energy give way to pomp, indolence, and decay, and finally succumb to some fresher lineage from the desert or the steppe. The story of the early cultivating civilizations and their temples and courts and cities bulks large in human history, but it is well to remember that the scene of that story was never more than a very small part of the land surface of the globe. Over the greater part of the earth until quite recently, until the last two thousand years, the hardier, less numerous tribal peoples of forest and parkland and the nomadic peoples of the seasonal grasslands maintained and developed their own ways of life.

The primitive civilizations were, we may say, "communities of obedience"; obedience to god-kings or kings under gods was their cement; the nomadic tendency on the other hand has always been towards a different type of association which we shall here call a "community of will." In a wandering, fighting community the individual must be at once self-reliant and disciplined. The chiefs of such communities must be chiefs who are followed, not masters who compel. This community of will is traceable throughout the entire history of mankind; everywhere we find the original disposition of all the nomads alike, Nordic, Semitic, or Mongolian, was individually more willing and more erect than that of the settled folk. The Nordic peoples came into Italy and Greece under leader kings; they did not bring any systematic temple cults with them, they found such things in the conquered lands and adapted as they adopted them. The Greeks and Latins lapsed very easily again into republics, and so did the Aryans in India. There was a tradition of election also in the early Frankish and German kingdoms.^[2] The early Caliphs were elected, the Judges of Israel and the "kings" of Carthage and Tyre were elected, and so was the Great Khan of the Mongols until Kublai became a Chinese monarch.... Equally constant in the settled lands do we find the opposite idea, the idea of a non-elective divinity in kings and of their natural and inherent right to rule.... As our history has developed we have noted the appearance of new and complicating elements in the story of human societies; we have seen that nomad turned go-between, the trader, appear, and we have noted the growing importance of shipping in the world. It seems as inevitable that voyaging should make men free in their minds as that settlement within a narrow horizon should make men timid and servile.... But in spite of all such complications, the broad antagonism between the method of obedience and the method of will runs through history down into our own times. To this day their reconciliation is incomplete.

Civilization even in its most servile forms has always offered much that is enormously attractive, convenient, and congenial to mankind; but something restless and untamed in our race has striven continually to convert civilization from its original reliance upon unparticipating obedience into a community of participating wills. And to the lurking nomadism in our blood, and particularly in the blood of monarchs and aristocracies, we must ascribe also that incessant urgency towards a wider range that forces every state to extend its boundaries if it can, and to spread its interests to the ends of the earth. The power of nomadic restlessness that tends to bring all the earth under one rule, seems to be identical with the spirit that makes most of us chafe under direction and restraint, and seek to participate in whatever government we tolerate. And this natural, this temperamental struggle of mankind to reconcile civilization with freedom has been kept alive age after age by the military and political impotence of every "community of obedience" that has ever existed. Obedience, once men are broken to it, can be easily captured and transferred; witness the passive rôle of Egypt, Mesopotamia, and India, the original and typical lands of submission, the "cradles of civilization," as they have passed from one lordship to another. A servile civilization is a standing invitation to predatory free men. But on the other hand a "community of will" necessitates a fusion of intractable materials; it is a far harder community to bring about, and still more difficult to maintain. The story of Alexander the Great displays the community of will of the Macedonian captains gradually dissolving before his demand that they should worship him. The incident of the murder of Clitus is quite typical of the struggle between the free and the servile tradition that went on whenever a new conqueror from the open lands and the open air found himself installed in the palace of an ancient monarchy.

In the case of the Roman Republic, history tells of the first big community of will in the world's history, the first free community much larger than a city, and how it weakened with growth and spent itself upon success until at last it gave way to a monarchy of the ancient type, and decayed swiftly into one of the feeblest communities of servitude that ever collapsed before a handful of invaders. We have given some attention in this book to the factors in that decay, because they are of primary importance in human history. One of the most evident was the want of any wide organization of education to base the ordinary citizens' minds upon the idea of service and obligation to the republic, to keep them willing, that is; another was the absence of any medium of general information to keep their activities in harmony, to enable them to will as one body. The community of will is limited in size by the limitations set upon the possibilities of a community of knowledge. The concentration of property in a few hands and the replacement of free workers by slaves were rendered possible by the decay of public spirit and the confusion of the public intelligence that resulted from these limitations. There was, moreover, no efficient religious idea behind the Roman state; the dark Etruscan liver-peering cult of Rome was as little adapted to the political needs of a great community as the very similar Shamanism of the Mongols. It is in the fact that both Christianity and Islam, in their distinctive ways, did at least promise to supply, for the first time in human experience, this patent gap in the Roman republican system as well as in the nomadic system, to give a common moral education for a mass of people, and to supply them with a common history of the past and a common idea of a human purpose and destiny, that their enormous historical importance lies. Aristotle, as we have noted, had set a limit to the ideal community of a few thousand citizens, because he could not conceive how a larger multitude could be held together by a common idea. He had had no experience of any sort of education beyond the tutorial methods of his time. Greek education was almost purely viva-voce education; it could reach therefore only to a limited aristocracy. Both the Christian church and Islam demonstrated the unsoundness of Aristotle's limitation. We may think they did their task of education in their vast fields of opportunity crudely or badly, but the point of interest to us is that they did it at all. Both sustained almost world-wide propagandas of idea and inspiration. Both relied successfully upon the power of the written word to link great multitudes of diverse men together in common enterprises. By the eleventh century, as we have seen, the idea of Christendom had been imposed upon all the vast warring miscellany of the smashed and pulverized Western empire, and upon Europe far beyond its limits, as a uniting and inspiring idea. It had made a shallow but effective community of will over an unprecedented area and out of an unprecedented multitude of human beings. Only one other thing at all like this had ever happened to any great section of mankind before, and that was the idea of a community of good behaviour that the literati had spread throughout China.^[3]

The Catholic Church provided what the Roman Republic had lacked, a system of popular teaching, a number of universities and methods of intellectual inter-communication. By this achievement it opened the way to the new possibilities of human government that now become apparent in this Outline, possibilities that are still being apprehended and worked out in the world in which we are living. Hitherto the government of states had been either authoritative, under some uncriticized and unchallenged combination of priest and monarch, or it had been a democracy, uneducated and uninformed, degenerating with any considerable increase of size, as Rome and Athens did, into a mere rule by mob and politician. But by the thirteenth century the first intimations had already dawned of an ideal of government which is still making its way to realization, the modern ideal, the ideal of a world-wide educational government, in which the ordinary man is neither the slave of an absolute monarch nor of a demagogue-ruled state, but an informed, inspired, and consulted part of his community. It is upon the word educational that stress must be laid, and upon the idea that information must precede consultation. It is in the practical realization of this idea^[4] that education is a collective function and not a private affair that one essential distinction of the "modern state" from any of its precursors lies. The modern citizen, men are coming to realize, must be informed first and then consulted. Before he can vote he must hear the evidence; before he can decide he must know. It is not by setting up polling booths, but by setting up schools and making literature and knowledge and news universally accessible that the way is opened from servitude and confusion to that willingly co-operative state which is the modern ideal. Votes in themselves are worthless things. Men had votes in Italy in the time of the Gracchi. Their votes did not help them. Until a man has education, a vote is a useless and dangerous thing for him to possess. The ideal community towards which we move is not a community of will simply; it is a community of knowledge and will, replacing a community of faith and obedience. Education is the adapter which will make the nomadic spirit of freedom and self-reliance compatible with the co-operations and wealth and security of civilization.

 

§ 2

But though it is certain that the Catholic Church, through its propagandas, its popular appeals, its schools and universities, opened up the prospect of the modern educational state in Europe, it is equally certain that the Catholic Church never intended to do anything of the sort. It did not send out knowledge with its blessing; it let it loose inadvertently. It was not the Roman Republic whose heir the Church esteemed itself, but the Roman Emperor. Its conception of education was not release, not an invitation to participate, but the subjugation of minds. Two of the greatest educators of the Middle Ages were indeed not churchmen at all, but monarchs and statesmen, Charlemagne and Alfred the Great of England, who made use of the church organization. But it was the church that had provided the organization. Church and monarchs in their mutual grapple for power were both calling to their aid the thoughts of the common man. In response to these conflicting appeals appeared the common man, the unofficial outside independent man, thinking for himself.

Already in the thirteenth century we have seen Pope Gregory IX and the Emperor Frederick II engaging in a violent public controversy. Already then there was a sense that a new arbitrator greater than pope or monarchy had come into the world, that there were readers and a public opinion. The exodus of the Popes to Avignon, and the divisions and disorders of the Papacy during the fourteenth century, stimulated this free judgment upon authority throughout Europe enormously.

At first the current criticism upon the church concerned only moral and material things. The wealth and luxury of the higher clergy and the heavy papal taxation were the chief grounds of complaint. And the earlier attempts to restore Christian simplicity, the foundation of the Franciscans for example, were not movements of separation, but movements of revival. Only later did a deeper and more distinctive criticism develop which attacked the central fact of the church's teaching and the justification of priestly importance, namely, the sacrifice of the mass.

We have sketched in broad outlines the early beginnings of Christianity, and we have shown how rapidly that difficult and austere conception of the Kingdom of God, which was the central idea of the teachings of Jesus of Nazareth, was overlaid by a revival of the ancient sacrificial idea, a doctrine more difficult indeed to grasp, but easier to reconcile with the habits and dispositions and acquiescences of everyday life in the Near East. We have noted how a sort of theocrasia went on between Christianity and Judaism and the cult of the Serapeum and Mithraism and other competing cults, by which the Mithraist Sun-day, the Jewish idea of blood as a religious essential, the Alexandrian importance of the Mother of God, the shaven and fasting priest, self-tormenting asceticism, and many other matters of belief and ritual and practice, became grafted upon the developing religion. These adaptations, no doubt, made the new teaching much more understandable and acceptable in Egypt and Syria and the like. There were things in the way of thought of the dark-white Mediterranean race; they were congenial to that type. But as we have shown in our story of Muhammad, these acquisitions did not make Christianity more acceptable to the Arab nomads; to them these features made it disgusting. And so, too, the robed and shaven monk and nun and priest seem to have roused something like an instinctive hostility in the Nordic barbarians of the North and West. We have noted the peculiar bias of the early Anglo-Saxons and Northmen against the monks and nuns. They seem to have felt that the lives and habits of these devotees were queer and unnatural.

The clash between what we may call the "dark- white" factors and the newer elements in Christianity was no doubt intensified by Pope Gregory VII's imposition of celibacy upon the Catholic priests in the eleventh century. The East had known religious celibates for thousands of years; in the West they were regarded with the profoundest scepticism and suspicion.^[5]

And now in the thirteenth and fourteenth centuries, as the lay mind of the Nordic peoples began to acquire learning, to read and write and express itself, and as it came into touch with the stimulating activities of the Arab mind, we find a much more formidable criticism of Catholicism beginning, an intellectual attack upon the priest as priest, and upon the ceremony of the mass as the central fact of the religious life, coupled with a demand for a return to the personal teachings of Jesus as recorded in the Gospels.

We have already mentioned the career of the Englishman Wycliffe (c. 1320-1384), and how he translated the Bible into English in order to set up a counter authority to that of the Pope. He denounced the doctrines of the church about the mass as disastrous error, and particularly the teaching that the consecrated bread eaten in that ceremony becomes in some magical way the actual body of Christ. We will not pursue the question of transubstantiation, as this process of the mystical change of the elements in the sacrament is called, into its intricacies. These are matters for the theological specialist. But it will be obvious that any doctrine, such as the Catholic doctrine, which makes the consecration of the elements in the sacrament a miraculous process performed by the priest, and only to be performed by the priest, and which makes the sacrament the central necessity of the religious system, enhances the importance of the priestly order enormously. On the other hand, the view, which was the typical "Protestant" view, that this sacrament is a mere eating of bread and drinking of wine as a personal remembrance of Jesus of Nazareth, does away at last with any particular need for a consecrated priest at all. Wycliffe himself did not go to this extremity; he was a priest, and he remained a priest to the end of his life, but his doctrine raised a question that carried men far beyond his positions. From the point of view of the historian the struggle against Rome that Wycliffe opened became very speedily a struggle of what one may call rational or layman's religion making its appeal to the free intelligence and the free conscience in mankind, against authoritative, traditional, ceremonial, and priestly religion. The ultimate tendency of this complicated struggle was to strip Christianity as bare as Islam of every vestige of ancient priestcraft, to revert to the Bible documents as authority, and to recover, if possible, the primordial teachings of Jesus. Most of its issues are still undecided among Christians to this day.^[6]

Wycliffe's writings had nowhere more influence than in Bohemia. About 1396 a learned Czech, John Huss, delivered a series of lectures in the university of Prague based upon the doctrines of the great Oxford teacher. Huss became rector of the university, and his teachings roused the church to excommunicate him (1412). This was at the time of the Great Schism, just before the Council of Constance (1414-1418) gathered to discuss the scandalous disorder of the church. We have already told (chap. xxxiii, § 13) how the schism was ended by the election of Martin V. The council aspired to reunite Christendom completely. But the methods by which it sought this reunion jar with our modern consciences. Wycliffe's bones were condemned to be burnt. Huss was decoyed to Constance under promise of a safe conduct, and he was then put upon his trial for heresy. He was ordered to recant certain of his opinions. He replied that he could not recant until he was convinced of his error. He was told that it was his duty to recant if his superiors required it of him, whether he was convinced or not. He refused to accept this view. In spite of the Emperor's safe conduct, he was burnt alive (1415), a martyr not for any specific doctrine, but for the free intelligence and free conscience of mankind.

It would be impossible to put the issue between priest and anti-priest more clearly than it was put at this trial of John Huss, or to demonstrate more completely the evil spirit in priestcraft. A colleague of Huss, Jerome of Prague, was burnt in the following year.

These outrages were followed by an insurrection of the Hussites in Bohemia (1419), the first of a series of religious wars that marked the breaking-up of Christendom. In 1420, the Pope, Martin V, issued a bull proclaiming a crusade "for the destruction of the Wycliffites, Hussites, and all other heretics in Bohemia," and attracted by this invitation the unemployed soldiers of fortune, and all the drifting blackguardism of Europe converged upon that valiant country. They found in Bohemia, under its great leader Ziska, more hardship and less loot than crusaders were disposed to face. The Hussites were conducting their affairs upon extreme democratic lines, and the whole country was aflame with enthusiasm. The crusaders beleaguered Prague, but failed to take it, and they experienced a series of reverses that ended in their retreat from Bohemia. A second crusade (1421) was no more successful. Two other crusades failed. Then unhappily the Hussites fell into internal dissensions. Encouraged by this, a fifth crusade (1431) crossed the frontier under Frederick, Margrave of Brandenburg.

The army of these crusaders, according to the lowest estimates, consisted of 90,000 infantry and 40,000 horsemen. Attacking Bohemia from the west, they first laid siege to the town of Tachov, but failing to capture the strongly fortified city, they stormed the little town of Most, and here, as well as in the surrounding country, committed the most horrible atrocities on a population a large part of which was entirely innocent of any form of theology whatever. The crusaders, advancing by slow marches, penetrated further into Bohemia, till they reached the neighbourhood of the town of Domazlice (Tauss). "It was at three o'clock on August 14th, 1431, that the crusaders, who were encamped in the plain between Domazlice and Horsuv Tyn, received the news that the Hussites, under the leadership of Prokop the Great, were approaching. Though the Bohemians were still four miles off, the rattle of their war-wagons and the song, 'All ye warriors of God,' which their whole host was chanting, could already be heard." The enthusiasm of the crusaders evaporated with astounding rapidity. Lützow^[7] describes how the papal representative and the Duke of Saxony ascended a convenient hill to inspect the battlefield. It was, they discovered, not going to be a battlefield. The German camp was in utter confusion. Horsemen were streaming off in every direction, and the clatter of empty wagons being driven off almost drowned the sound of that terrible singing. The crusaders were abandoning even their loot. Came a message from the Margrave of Brandenburg advising flight; there was no holding any of their troops. They were dangerous now only to their own side, and the papal representative spent an unpleasant night hiding from them in the forest.... So ended the Bohemian crusade.

In 1434 civil war again broke out among the Hussites, in which the extreme and most valiant section was defeated, and in 1436 an agreement was patched up between the Council of Basle and the moderate Hussites, in which the Bohemian church was allowed to retain certain distinctions from the general Catholic practice, which held good until the German Reformation in the sixteenth century.

 

§ 3

The split among the Hussites was largely due to the drift of the extremer section towards a primitive communism, which alarmed the wealthier and more influential Czech noblemen. Similar tendencies had already appeared among the English Wycliffites. They seem to follow naturally enough upon the doctrines of equal human brotherhood that emerge whenever there is an attempt to reach back to the fundamentals of Christianity.

The development of such ideas had been greatly stimulated by a stupendous misfortune that had swept the world and laid bare the foundations of society, a pestilence of unheard-of virulence. It was called the Black Death, and it came nearer to the extirpation of mankind than any other evil has ever done. It was far more deadly than the plague of Pericles, or the plague of Marcus Aurelius, or the plague waves of the time of Justinian and Gregory the Great that paved the way for the Lombards in Italy. It arose in South Russia or Central Asia, and came by way of the Crimea and a Genoese ship to Genoa and Western Europe. It passed by Armenia to Asia Minor, Egypt, and North Africa. It reached England in 1348. Two thirds of the students at Oxford died, we are told; it is estimated that between a quarter and a half of the whole population of England perished at this time. Throughout all Europe there was as great a mortality. Hecker estimates the total as twenty-five million dead. It spread eastward to China, where, the Chinese records say, thirteen million people perished. In China the social disorganization led to a neglect of the river embankments, and as a consequence great floods devastated the crowded agricultural lands.^[8]

Never was there so clear a warning to mankind to seek knowledge and cease from bickering, to unite against the dark powers of nature. All the massacres of Hulagu and Timurlane were as nothing to this. "Its ravages," says J. R. Green, "were fiercest in the greater towns, where filthy and undrained streets afforded a constant haunt to leprosy and fever. In the burial-ground which the piety of Sir Walter Manny purchased for the citizens of London, a spot whose site was afterwards marked by the Charter House, more than fifty thousand corpses are said to have been interred. Thousands of people perished at Norwich, while in Bristol the living were hardly able to bury the dead. But the Black Death fell on the villages almost as fiercely as on the towns. More than one half of the priests of Yorkshire are known to have perished; in the diocese of Norwich two thirds of the parishes changed their incumbents. The whole organization of labour was thrown out of gear. The scarcity of hands made it difficult for the minor tenants to perform the services due for their lands, and only a temporary abandonment of half the rent by the landowners induced the farmers to refrain from the abandonment of their farms. For a time cultivation became impossible. 'The sheep and cattle strayed through the fields and corn,' says a contemporary, 'and there were none left who could drive them.'"

It was from these distresses that the peasant wars of the fourteenth century sprang. There was a great shortage of labour and a great shortage of goods, and the rich abbots and monastic cultivators who owned so much of the land, and the nobles and rich merchants, were too ignorant of economic laws to understand that they must not press upon the toilers in this time of general distress. They saw their property deteriorating, their lands going out of cultivation, and they made violent statutes to compel men to work without any rise in wages, and to prevent their straying in search of better employment. Naturally enough this provoked "a new revolt against the whole system of social inequality which had till then passed unquestioned as the divine order of the world. The cry of the poor found a terrible utterance in the words of 'a mad priest of Kent,' as the courtly Froissart calls him, who for twenty years (1360-1381) found audience for his sermons, in defiance of interdict and imprisonment, in the stout yeomen who gathered in the Kentish churchyards. 'Mad,' as the landowners called him, it was in the preaching of John Ball that England first listened to a declaration of natural equality and the rights of man. 'Good people,' cried the preacher, 'things will never go well in England so long as goods be not in common, and so long as there be villeins and gentlemen. By what right are they whom we call lords greater folk than we? On what grounds have they deserved it? Why do they hold us in serfage? If we all came of the same father and mother, of Adam and Eve, how can they say or prove that they are better than we, if it be not that they make us gain for them by our toil what they spend in their pride? They are clothed in velvet and warm in their furs and their ermines, while we are covered with rags. They have wine and spices and fair bread; and we oat-cake and straw, and water to drink. They have leisure and fine houses; we have pain and labour, the rain and the wind in the fields. And yet it is of us and of our toil that these men hold their state.' A spirit fatal to the whole system of the Middle Ages breathed in the popular rhyme which condensed the levelling doctrine of John Ball: 'When Adam delved and Eve span, who was then the gentleman?'"^[9]

Wat Tyler, the leader of the English insurgents, was assassinated by the Mayor of London in the presence of the young King Richard II (1381), and his movement collapsed. The communist side of the Hussite movement was a part of the same system of disturbance. A little earlier than the English outbreak had occurred the French "Jacquerie" (1358), in which the French peasants had risen, burnt châteaux, and devastated the country-side. A century later the same urgency was to sweep Germany into a series of bloody Peasant Wars. These began late in the fifteenth century. Economic and religious disturbance mingled in the case of Germany even more plainly than in England. One conspicuous phase of these German troubles was the Anabaptist outbreak. The sect of the Anabaptists appeared in Wittenberg in 1521 under three "prophets," and broke out into insurrection in 1525. Between 1532 and 1535 the insurgents held the town of Münster in Westphalia, and did their utmost to realize their ideas of a religious communism. They were besieged by the Bishop of Münster, and under the distresses of the siege a sort of insanity ran rife in the town; cannibalism is said to have occurred, and a certain John of Leyden seized power, proclaimed himself the successor of King David, and followed that monarch's evil example by practising polygamy. After the surrender of the city the victorious bishop had the Anabaptist leaders tortured very horribly and executed in the marketplace, their mutilated bodies being hung in cages from a church tower to witness to all the world that decency and order were now restored in Münster....

These upheavals of the common labouring men of the Western European countries in the fourteenth and fifteenth centuries were more serious and sustained than anything that had ever happened in history before. The nearest previous approach to them were certain communistic Muhammadan movements in Persia. There was a peasant revolt in Normandy about A.D. 1000, and there were revolts of peasants (Bagaudæ) in the later Roman Empire, but these were not nearly so formidable. They show a new spirit growing in human affairs, a spirit altogether different from the unquestioning apathy of the serfs and peasants in the original regions of civilization or from the anarchist hopelessness of the serf and slave labour of the Roman capitalists. All these early insurrections of the workers that we have mentioned were suppressed with much cruelty, but the movement itself was never completely stamped out. From that time to this there has been a spirit of revolt in the lower levels of the pyramid of civilization. There have been phases of insurrection, phases of repression, phases of compromise and comparative pacification; but from that time until this, the struggle has never wholly ceased. We shall see it flaring out during the French Revolution at the end of the eighteenth century, insurgent again in the middle and at the opening of the last quarter of the nineteenth century, and achieving vast proportions in the world of to-day. The socialist movement of the nineteenth century was only one version of that continuing revolt.

In many countries, in France and Germany and Russia, for example, this labour movement has assumed at times an attitude hostile to Christianity, but there can be little doubt that this steady and, on the whole, growing pressure of the common man in the West against a life of toil and subservience is closely associated with Christian teaching. The church and the Christian missionary may not have intended to spread equalitarian doctrines, but behind the church was the unquenchable personality of Jesus of Nazareth, and even in spite of himself the Christian preacher brought the seeds of freedom and responsibility with him, and sooner or later they shot up where he had been.

This steady and growing upheaval of "Labour," its development of a consciousness of itself as a class and of a definite claim upon the world at large, quite as much as the presence of schools and universities, quite as much as abundant printed books and a developing and expanding process of scientific research, mark off our present type of civilization, the "modern civilization," from any pre-existing state of human society, and mark it, for all its incidental successes, as a thing unfinished and transitory. It is an embryo or it is something doomed to die. It may be able to solve this complex problem of co-ordinated toil and happiness, and so adjust itself to the needs of the human soul, or it may fail and end in a catastrophe as the Roman system did. It may be the opening phase of some more balanced and satisfying order of society, or it may be a system destined to disruption and replacement by some differently conceived method of human association. Like its predecessor, our present civilization may be no more than one of those crops farmers sow to improve their land by the fixation of nitrogen from the air; it may have grown only that, accumulating certain traditions, it may be ploughed into the soil again for better things to follow. Such questions as these are the practical realities of history, and in all that follows we shall find them becoming clearer and more important, until in our last chapter we shall end, as all our days and years end, with a recapitulation of our hopes and fears—and a note of interrogation.

 

§ 4

The development of free discussion in Europe during this age of fermentation was enormously stimulated by the appearance of printed books. It was the introduction of paper from the East that made practicable the long latent method of printing. It is still difficult to assign the honour of priority in the use of the simple expedient of printing for multiplying books. It is a trivial question that has been preposterously debated.^[10] Apparently the glory, such as it is, belongs to Holland. In Haarlem, one Coster was printing from movable type somewhen before 1446. Gutenberg was printing at Mainz about the same time. There were printers in Italy by 1465, and Caxton set up his press in Westminster in 1477. But long before this time there had been a partial use of printing. Manuscripts as early as the twelfth century display initial letters that may have been printed from wooden stamps.

Far more important is the question of the manufacture of paper. It is scarcely too much to say that paper made the 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 paper-makers, 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 near 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, 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. With the fourteenth century the real history of the European literatures begins. We find a rapid development of standard Italian, standard English, standard French, standard Spanish, and standard German.^[11] These languages became literary languages; they were tried over, polished by use, and made exact and vigorous. They became at last as capable of the burden of philosophical discussion as Greek or Latin.

 

§ 5

Here we devote a section to certain elementary statements about the movement in men's religious ideas during the fifteenth and sixteenth centuries. They are a necessary introduction to the political history of the seventeenth and eighteenth centuries that follows in Chapter XXXVI.

We have to distinguish clearly between two entirely different systems of opposition to the Catholic church. They intermingled very confusingly. The church was losing its hold upon the consciences of princes and rich and able people; it was also losing the faith and confidence of common people. The effect of its decline of spiritual power upon the former class was to make them resent its interference, its moral restrictions, its claims to overlordship, its claim to tax, and to dissolve allegiances. They ceased to respect its power and its property. This insubordination of princes and rulers was going on throughout the Middle Ages, but it was only when in the sixteenth century the church began to side openly with its old antagonist the Emperor, when it offered him its support and accepted his help in its campaign against heresy, that princes began to think seriously of breaking away from the Roman communion and setting up fragments of a church. And they would never have done so if they had not perceived that the hold of the church upon the masses of mankind had relaxed.

The revolt of the princes was essentially an irreligious revolt against the world-rule of the church. The Emperor Frederick II, with his epistles to his fellow princes, was its forerunner. The revolt of the people against the church, on the other hand, was as essentially religious. They objected not to the church's power, but to its weaknesses. They wanted a deeply righteous and fearless church to help them and organize them against the wickedness of powerful men. Their movements against the church, within it and without, were movements not for release from a religious control, but for a fuller and more abundant religious control. They did not want less religious control, but more—but they wanted to be assured that it was religious. They objected to the Pope not because he was the religious head of the world, but because he was not; because he was a wealthy earthly prince when he ought to have been their spiritual leader.

The contest in Europe from the fourteenth century onward therefore was a three-cornered contest. The princes wanted to use the popular forces against the Pope, but not to let those forces grow too powerful for their own power and glory. For a long time the church went from prince to prince for an ally without realizing that the lost ally it needed to recover was popular veneration.

Because of this triple aspect of the mental and moral conflicts that were going on in the fourteenth and fifteenth and sixteenth centuries, the series of ensuing changes, those changes that are known collectively in history as the Reformation, took on a threefold aspect. There was the Reformation according to the princes, who wanted to stop the flow of money to Rome and to seize the moral authority, the educational power, and the material possessions of the church within their dominions. There was the Reformation according to the people, who sought to make Christianity a power against unrighteousness, and particularly against the unrighteousness of the rich and powerful. And finally there was the Reformation within the church, of which St. Francis of Assisi was the precursor, which sought to restore the goodness of the church and, through its goodness, to restore its power.

The Reformation according to the princes took the form of a replacement of the Pope by the prince as the head of the religion and the controller of the consciences of his people. The princes had no idea and no intention of letting free the judgments of their subjects more particularly with the object-lessons of the Hussites and the Anabaptists before their eyes; they sought to establish national churches dependent upon the throne. As England, Scotland, Sweden, Norway, Denmark, North Germany, and Bohemia broke away from the Roman communion, the princes and other ministers showed the utmost solicitude to keep the movement well under control. Just as much reformation as would sever the link with Rome they permitted; anything beyond that, any dangerous break towards the primitive teachings of Jesus or the crude direct interpretation of the Bible, they resisted. The Established Church of England is one of the most typical and successful of the resulting compromises. It is still sacramental and sacerdotal; but its organization centres in the Court and the Lord Chancellor, and though subversive views may, and do, break out in the lower and less prosperous ranks of its priesthood, it is impossible for them to struggle up to any position of influence and authority.

The Reformation according to the common man was very different in spirit from the Princely Reformation. We have already told something of the popular attempts at Reformation in Bohemia and Germany. The wide spiritual upheavals of the time were at once more honest, more confused, more enduring, and less immediately successful than the reforms of the princes. Very few religious-spirited men had the daring to break away or the effrontery to confess that they had broken away from all authoritative teaching, and that they were now relying entirely upon their own minds and consciences. That required a very high intellectual courage. The general drift of the common man in this period in Europe was to set up his new acquisition, the Bible, as a counter authority to the church. This was particularly the case with the great leader of German Protestantism, Martin Luther (1483-1546). All over Germany, and indeed all over Western Europe, there were now men spelling over the black-letter pages of the newly translated and printed Bible, over the Book of Leviticus and the Song of Solomon and the Revelation of St. John the Divine—strange and perplexing books—quite as much as over the simple and inspiring record of Jesus in the Gospels. Naturally they produced strange views and grotesque interpretations. It is surprising that they were not stranger and grotesquer. But the human reason is an obstinate thing, and will criticize and select in spite of its own resolutions. The bulk of these new Bible students took what their consciences approved from the Bible and ignored its riddles and contradictions. All over Europe, wherever the new Protestant churches of the princes were set up, a living and very active residuum of Protestants remained who declined to have their religion made over for them in this fashion. These were the Nonconformists, a medley of sects, having nothing in common but their resistance to authoritative religion, whether of the Pope or the State.^[12] Most but not all of these Nonconformists held to the Bible as a divinely inspired and authoritative guide. This was a strategic rather than an abiding position, and the modern drift of Nonconformity has been onward away from this original Bibliolatry towards a mitigated and sentimentalized recognition of the bare teachings of Jesus of Nazareth. Beyond the range of Nonconformity, beyond the range of professed Christianity at all, there is also now a great and growing mass of equalitarian belief and altruistic impulse in the modern civilizations, which certainly owes, as we have already asserted, its spirit to Christianity, which began to appear in Europe as the church lost its grip upon the general mind.^[13]

Let us say a word now of the third phase of the Reformation process, the Reformation within the church. This was already beginning in the twelfth and thirteenth centuries with the appearance of the Black and Grey Friars (chap. xxxiii, § 13). In the sixteenth century, and when it was most needed, came a fresh impetus of the same kind. This was the foundation of the Society of the Jesuits by Inigo Lopez de Recalde, better known to the world of to-day as Saint Ignatius of Loyola.

Ignatius began his career as a very tough and gallant young Spaniard. He was clever and dexterous and inspired by a passion for pluck, hardihood, and rather showy glory. His love affairs were free and picturesque. In 1521 the French took the town of Pampeluna in Spain from the Emperor Charles V, and Ignatius was one of the defenders. His legs were smashed by a cannon-ball, and he was taken prisoner. One leg was badly set and had to be broken again, and these painful and complex operations nearly cost him his life. He received the last sacraments. In the night, thereafter, he began to mend, and presently he was convalescent and facing the prospect of a life in which he would perhaps always be a cripple. His thoughts turned to the adventure of religion. Sometimes he would think of a certain great lady, and how, in spite of his broken state, he might yet win her admiration by some amazing deed; and sometimes he would think of being in some especial and personal way the Knight of Christ. In the midst of these confusions, one night as he lay awake, he tells us, a new great lady claimed his attention; he had a vision of the Blessed Virgin Mary carrying the Infant Christ in her arms. "Immediately a loathing seized him for the former deeds of his life." He resolved to give up all further thoughts of earthly women, and to lead a life of absolute chastity and devotion to the Mother of God. He projected great pilgrimages and a monastic life.

His final method of taking his vows marks him the countryman of Don Quixote. He had regained his strength, and he was riding out into the world rather aimlessly, a penniless soldier of fortune with little but his arms and the mule on which he rode, when he fell into company with a Moor. They went on together and talked, and presently disputed about religion. The Moor was the better educated man; he had the best of the argument, he said offensive things about the Virgin Mary that were difficult to answer, and he parted triumphantly from Ignatius. The young Knight of our Lady was boiling with shame and indignation. He hesitated whether he should go after the Moor and kill him or pursue the pilgrimage he had in mind. At a fork in the road he left things to his mule, which spared the Moor. He came to the Benedictine Abbey of Manresa near Montserrat, and here he imitated that peerless hero of the mediæval romance, Amadis de Gaul, and kept an all-night vigil before the Altar of the Blessed Virgin. He presented his mule to the abbey, he gave his worldly clothes to a beggar, he laid his sword and dagger upon the altar, and clothed himself in a rough sackcloth garment and hempen shoes. He then took himself to a neighbouring hospice and gave himself up to scourgings and austerities. For a whole week he fasted absolutely. Thence he went on a pilgrimage to the Holy Land.

For some years he wandered, consumed with the idea of founding a new order of religious knighthood, but not knowing clearly how to set about this enterprise. He became more and more aware of his own illiteracy, and the Inquisition, which was beginning to take an interest in his proceedings, forbade him to attempt to teach others until he had spent at least four years in study. So much cruelty and intolerance is laid at the door of the Inquisition that it is pleasant to record that in its handling of this heady, imaginative young enthusiast it showed itself both sympathetic and sane. It recognized his vigour and possible uses; it saw the dangers of his ignorance. He studied at Salamanca and Paris, among other places. He was ordained a priest in 1538, and a year later his long-dreamt-of order was founded under the military title of the "Company of Jesus." Like the Salvation Army of modern England, it made the most direct attempt to bring the generous tradition of military organization and discipline to the service of religion.

This Ignatius of Loyola who founded the Order of Jesuits was a man of forty-seven; he was a very different man, much wiser and steadier, than the rather absurd young man who had aped Amadis de Gaul and kept vigil in the abbey of Manresa; and the missionary and educational organization he now created and placed at the disposal of the Pope was one of the most powerful instruments the church had ever handled. These men gave themselves freely and wholly to be used by the church. It was the Order of the Jesuits which carried Christianity to China again after the downfall of the Ming Dynasty, and Jesuits were the chief Christian missionaries in India and North America. To their civilizing work among the Indians in South America we shall presently allude. But their main achievement lay in raising the standard of Catholic education. Their schools became and remained for a long time the best schools in Christendom. Says Lord Verulam (= Sir Francis Bacon): "As for the pedagogic part… consult the schools of the Jesuits, for nothing better has been put in practice." They raised the level of intelligence, they quickened the conscience of all Catholic Europe, they stimulated Protestant Europe to competitive educational efforts.... Some day it may be we shall see a new order of Jesuits, vowed not to the service of the Pope, but to the service of mankind.

And concurrently with this great wave of educational effort, the tone and quality of the church was also greatly improved by the clarification of doctrine and the reforms in organization and discipline that were made by the Council of Trent. This council met intermittently either at Trent or Bologna between the years 1545 and 1563, and its work was at least as important as the energy of the Jesuits in arresting the crimes and blunders that were causing state after state to fall away from the Roman communion. The change wrought by the Reformation within the Church of Rome was as great as the change wrought in the Protestant churches that detached themselves from the mother body. There are henceforth no more open scandals or schisms to record. But if anything, there has been an intensification of doctrinal narrowness, and such phases of imaginative vigour as are represented by Gregory the Great, or by the group of Popes associated with Gregory VII and Urban II, or by the group that began with Innocent III, no longer enliven the sober and pedestrian narrative. The world war of 1914-1918 was a unique opportunity for the Papacy; the occasion was manifest for some clear strong voice proclaiming the universal obligation to righteousness, the brotherhood of men, the claims of human welfare over patriotic passion. No such moral lead was given. The Papacy seemed to be balancing its traditional reliance upon the faithful Habsburgs against its quarrel with republican France.

 

§ 6

The reader must not suppose that the destructive criticism of the Catholic Church and of Catholic Christianity, and the printing and study of the Bible, were the only or even the most important of the intellectual activities of the fourteenth and fifteenth centuries. That was merely the popular and most conspicuous aspect of the intellectual revival of the time. Behind this conspicuous and popular awakening to thought and discussion, other less immediately striking but ultimately more important mental developments were in progress. Of the trend of these developments we must now give some brief indications. They had begun long before books were printed, but it was printing that released them from obscurity.

We have already told something of the first appearance of the free intelligence, the spirit of inquiry and plain statement, in human affairs. One name is central in the record of that first attempt at systematic knowledge, the name of Aristotle. We have noted also the brief phase of scientific work at Alexandria. From that time onward the complicated economic and political and religious conflicts of Europe and Western Asia impeded further intellectual progress. These regions, as we have seen, fell for long ages under the sway of the Oriental type of monarchy and of Oriental religious traditions. Rome tried and abandoned a slave-system of industry. The first great capitalistic system developed and fell into chaos through its own inherent rottenness. Europe relapsed into universal insecurity. The Semite rose against the Aryan, and replaced Hellenic civilization throughout Western Asia and Egypt by an Arabic culture. All Western Asia and half of Europe fell under Mongolian rule. It is only in the twelfth and thirteenth centuries that we find the Nordic intelligence struggling through again to expression.

We then find in the growing universities of Paris, Oxford, and Bologna an increasing amount of philosophical discussion going on. In form it is chiefly a discussion of logical questions. As the basis of this discussion we find part of the teachings of Aristotle, not the whole mass of writings he left behind him, but his logic only. Later on his work became better known through the Latin translations of the Arabic edition annotated by Averroes.^[14] Except for these translations of Aristotle, very little of the Greek philosophical literature was read in Western Europe until the fifteenth century. The creative Plato—as distinguished from the scientific Aristotle—was almost unknown. Some neo-Platonic writers were known, but neo-Platonism had much the same relation to Plato that Christian Science has to Christ.

It has been the practice of recent writers to decry the philosophical discussion of the mediæval "schoolmen" as tedious and futile. It was nothing of the sort. It had to assume a severely technical form because the dignitaries of the church, ignorant and intolerant, were on the watch for heresy. It lacked the sweet clearness, therefore, of fearless thought. It often hinted what it dared not say. But it dealt with fundamentally important things, it was a long and necessary struggle to clear up and correct certain inherent defects of the human mind, and many people to-day blunder dangerously through their neglect of the issues the schoolmen discussed.

There is a natural tendency in the human mind to exaggerate the differences and resemblances upon which classification is based, to suppose that things called by different names are altogether different, and that things called by the same name are practically identical. This tendency to exaggerate classification produces a thousand evils and injustices. In the sphere of race or nationality, for example, a "European" will often treat an "Asiatic" almost as if he were a different animal, while he will be disposed to regard another "European" as necessarily as virtuous and charming as himself. He will, as a matter of course, take sides with Europeans against Asiatics. But, as the reader of this history must realize, there is no such difference as the opposition of these names implies. It is a phantom difference created by two names....

The main mediæval controversy was between the "Realists" and the "Nominalists," and it is necessary to warn the reader that the word "Realist" in mediæval discussion has a meaning almost diametrically opposed to "Realist" as it is used in the jargon of modern criticism. The modern "Realist" is one who insists on materialist details; the mediæval "Realist" was far nearer what nowadays we should call an Idealist, and his contempt for incidental detail was profound. The Realists outdid the vulgar tendency to exaggerate the significance of class. They held that there was something in a name, in a common noun that is, that was essentially real. For example, they held there was a typical "European," an ideal European, who was far more real than any individual European. Every European was, as it were, a failure, a departure, a flawed specimen of this profounder reality. On the other hand the Nominalist held that the only realities in the case were the individual Europeans, that the name "European" was merely a name and nothing more than a name applied to all these instances.

Nothing is quite so difficult as the compression of philosophical controversies, which are by their nature voluminous and various and tinted by the mental colours of a variety of minds. With the difference of Realist and Nominalist stated baldly, as we have stated it here, the modern reader unaccustomed to philosophical discussion may be disposed to leap at once to the side of the Nominalist. But the matter is not so simple that it can be covered by one instance, and here we have purposely chosen an extreme instance. Names and classifications differ in their value and reality. While it is absurd to suppose that there can be much depth of class difference between men called Thomas and men called William, or that there is an ideal and quintessential Thomas or William, yet on the other hand there may be much profounder differences between a white man and a Hottentot, and still more between Homo sapiens and Homo neanderthalensis. While again the distinction between the class of pets and the class of useful animals is dependent upon very slight differences of habit and application, the difference of a cat and dog is so profound that the microscope can trace it in a drop of blood or a single hair. When this aspect of the question is considered, it becomes understandable how Nominalism had ultimately to abandon the idea that names were as insignificant as labels, and how, out of a revised and amended Nominalism, there grew up that systematic attempt to find the true—the most significant and fruitful—classification of things and substances which is called Scientific Research.

And it will be almost as evident that while the tendency of Realism, which is the natural tendency of every untutored mind, was towards dogma, harsh divisions, harsh judgments, and uncompromising attitudes, the tendency of earlier and later Nominalism was towards qualified statements, towards an examination of individual instances, and towards inquiry and experiment and scepticism. And it may not surprise the reader to learn that the philosophy of the Catholic Church was essentially a Realist philosophy.^[15]

So while in the market-place and the ways of the common life men were questioning the morals and righteousness of the clergy, the good faith and propriety of their celibacy, and the justice of papal taxation; while in theological circles their minds were set upon the question of transubstantiation, the question of the divinity or not of the bread and wine in the mass, in studies and lecture-rooms a wider-reaching criticism of the methods of thought upon which the very fundamentals of Catholic teaching rested was in progress. We cannot attempt here to gauge the significance in this process of such names as Peter Abelard (1079-1142), Albertus Magnus (1193-1280), and Thomas Aquinas (1225-1274). These men sought to reconstruct Catholicism on a sounder system of reasoning. Chief among their critics and successors were Duns Scotus (?-1308), an Oxford Franciscan and, to judge by his sedulous thought and deliberate subtleties, a Scotchman, and Occam, an Englishman (?-1347). Both these latter, like Averroes (see chap. xxxii, § 8), made a definite distinction between theological and philosophical truth; they placed theology on a pinnacle, but they placed it where it could no longer obstruct research. Duns Scotus declared that it was impossible to prove by reasoning the existence of God or of the Trinity or the credibility of the Act of Creation; Occam was still more insistent upon this separation—which manifestly released scientific inquiry from dogmatic control. A later generation, benefiting by the freedoms towards which these pioneers worked, and knowing not the sources of its freedom, had the ingratitude to use the name of Scotus as a term for stupidity, and so we have our English word "Dunce." Says Professor Pringle Pattison,^[16] "Occam, who is still a Scholastic, gives us the Scholastic justification of the spirit which had already taken hold upon Roger Bacon, and which was to enter upon its rights in the fifteenth and sixteenth centuries."

Standing apart by himself because of his distinctive genius is this Roger Bacon (about 1210 to about 1293), who was also English. He was a Franciscan of Oxford, and a very typical Englishman indeed, irritable, hasty, honest, and shrewd. He was two centuries ahead of his world. Says H. O. Taylor of him:^[17]

"The career of Bacon was an intellectual tragedy, conforming to the old principles of tragic art: that the hero's character shall be large and noble, but not flawless, inasmuch as the fatal consummation must issue from character, and not happen through chance. He died an old man, as in his youth, so in his age, a devotee of tangible knowledge. His pursuit of a knowledge which was not altogether learning had been obstructed by the Order of which he was an unhappy and rebellious member; quite as fatally his achievement was deformed from within by the principles which he accepted from his time. But he was responsible for his acceptance of current opinions; and as his views roused the distrust of his brother Friars, his intractable temper drew their hostility (of which we know very little) on his head. Persuasiveness and tact were needed by one who would impress such novel views as his upon his fellows or, in the thirteenth century, escape persecution for their divulgence. Bacon attacked dead and living worthies, tactlessly, fatuously, and unfairly. Of his life scarcely anything is known, save from his allusions to himself and others; and these are insufficient for the construction of even a slight consecutive narrative. Born; studied at Oxford; went to Paris, studied, experimented; is at Oxford again, and a Franciscan; studies, teaches, becomes suspect to his Order, is sent back to Paris, kept under surveillance, receives a letter from the Pope, writes, writes, writes—his three best-known works; is again in trouble, confined for many years, released, and dead, so very dead, body and frame alike, until partly unearthed after five centuries."

The bulk of these "three best-known works" is a hotly phrased and sometimes quite abusive, but entirely just attack on the ignorance of the times, combined with a wealth of suggestions 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 bad Latin translations 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 the 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 inæstimabili, 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."

Occam, Roger Bacon, these are the early precursors of a great movement in Europe away from "Realism" towards reality. For a time the older influences fought against the naturalism of the new Nominalists. In 1339 Occam's books were put under a ban and Nominalism solemnly condemned. As late as 1473 an attempt was made to bind teachers of Paris by an oath to teach Realism.^[18] It was only in the sixteenth century with the printing of books and the increase of intelligence that the movement from absolutism towards experiment became massive, and that one investigator began to co-operate with another.

Throughout the thirteenth and fourteenth centuries experimenting with material things was on the increase, items of knowledge were being won by men, but there was no inter-related advance. The work was done in a detached, furtive, and inglorious manner. A tradition of isolated investigation came into Europe from the Arabs and a considerable amount of private and secretive research was carried on by the alchemists, for whom modern writers are a little too apt with their contempt. These alchemists were in close touch with the glass and metal workers and with the herbalists and medicine-makers of the times; they pried into many secrets of nature, but they were obsessed by "practical" ideas; they sought not knowledge, but power; they wanted to find out how to manufacture gold from cheaper materials, how to make men immortal by the elixir of life, and such-like vulgar dreams. Incidentally in their researches they learnt much about poisons, dyes, metallurgy, and the like; they discovered various refractory substances, and worked their way towards clear glass and so to lenses and optical instruments; but as scientific men tell us continually, and as "practical" men still refuse to learn, it is only when knowledge is sought for her own sake that she gives rich and unexpected gifts in any abundance to her servants. The world of to-day is still much more disposed to spend money on technical research than on pure science. Half the men in our scientific laboratories still dream of patents and secret processes. We live to-day largely in the age of alchemists, for all our sneers at their memory. The "business man" of to-day still thinks of research as a sort of alchemy.

Closely associated with the alchemists were the astrologers, who were also a "practical" race. They studied the stars—to tell fortunes. They lacked that broader faith and understanding which induces men simply to study the stars.

Not until the fifteenth century did the ideas which Roger Bacon first expressed begin to produce their first-fruits in new knowledge and a widening outlook. Then suddenly, as the sixteenth century dawned, and as the world recovered from the storm of social trouble that had followed the pestilences of the fourteenth century, Western Europe broke out into a galaxy of names that outshine the utmost scientific reputations of the best age of Greece. Nearly every nation contributed, the reader will note, for science knows no nationality.

One of the earliest and most splendid in this constellation is the Florentine, Leonardo da Vinci (1452-1519), a man with an almost miraculous vision for reality. He was a naturalist, an anatomist, an engineer, as well as a very great artist. He was the first modern to realize the true nature of fossils,^[19] he made note-books of observations that still amaze us, he was convinced of the practicability of mechanical flight. Another great name is that of Copernicus, a Pole (1473-1543), who made the first clear analysis of the movements of the heavenly bodies and showed that the earth moves round the sun. Tycho Brahe (1546-1601), a Dane working at the university of Prague, rejected this latter belief, but his observations of celestial movements were of the utmost value to his successors, and especially to the German, Kepler (1571- 1630). Galileo Galilei (1564-1642) was the founder of the science of dynamics. Before his time it was believed that a weight a hundred times greater than another would fall a hundred times as fast. Galileo denied this. Instead of arguing about it like a scholar and a gentleman, he put it to the coarse test of experiment by dropping two unequal weights from an upper gallery of the leaning tower of Pisa—to the horror of all erudite men. He made what was almost the first telescope, and he developed the astronomical views of Copernicus; but the church, still struggling gallantly against the light, decided that to believe that the earth was smaller and inferior to the sun made man and Christianity of no account, and diminished the importance of the Pope; so Galileo, under threats of dire punishment, when he was an old man of sixty-nine, was made to recant this view and put the earth back in its place as the immovable centre of the universe. He knelt before ten cardinals in scarlet, an assembly august enough to overawe truth itself, while he amended the creation he had disarranged. The story has it that as he rose from his knees, after repeating his recantation, he muttered, "Eppur si muove"—"it moves nevertheless."

Newton (1642-1727) was born in the year of Galileo's death. By his discovery of the law of gravitation he completed the clear vision of the starry universe that we have to-day. But Newton carries us into the eighteenth century. He carries us too far for the present chapter. Among the earlier names, that of Dr. Gilbert (1540-1603), of Colchester, is pre-eminent. Roger Bacon had preached experiment, Gilbert was one of the first to practise it. There can be little doubt that his work, which was chiefly upon magnetism, helped to form the ideas of Francis Bacon, Lord Verulam (1561-1626), Lord Chancellor to James I of England. This Francis Bacon has been called the "Father of Experimental Philosophy," but of his share in the development of scientific work far too much has been made.^[20] He was, says Sir R. A. Gregory, "not the founder but the apostle" of the scientific method. His greatest service to science was a fantastic book, The New Atlantis. "In his New Atlantis, Francis Bacon planned in somewhat fanciful language a palace of invention, a great temple of science, where the pursuit of knowledge in all its branches was to be organized on principles of the highest efficiency."

From this Utopian dream arose the Royal Society of London, which received a Royal Charter from Charles II of England in 1662. The essential use and virtue of this society was and is publication. Its formation marks a definite step from isolated inquiry towards co-operative work, from the secret and solitary investigations of the alchemist to the frank report and open discussion which is the life of the modern scientific process. For the true scientific method is this: to trust no statements without verification, to test all things as rigorously as possible, to keep no secrets, to attempt no monopolies, to give out one's best modestly and plainly, serving no other end but knowledge.

The long-slumbering science of anatomy was revived by Harvey (1578-1657), who demonstrated the circulation of the blood.... Presently the Dutchman, Leeuwenhoek (1632-1723) brought the first crude microscope to bear upon the hidden minutiæ of life.

These are but some of the brightest stars amidst that increasing multitude of men who have from the fifteenth century to our own time, with more and more collective energy and vigour, lit up our vision of the universe, and increased our power over the conditions of our lives.

 

§ 7

We have dealt thus fully with the beginnings of science in the Middle Ages because of its ultimate importance in human affairs. In the long run, Roger Bacon is of more significance to mankind than any monarch of his time. But the contemporary world, for the most part, knew nothing of this smouldering activity in studies and lecture-rooms and alchemist's laboratories that was presently to alter all the conditions of life. The church did indeed take notice of what was afoot, but only because of the disregard of her conclusive decisions. She had decided that the earth was the very centre of God's creation, and that the Pope was the divinely appointed ruler of the earth. Men's ideas on these essential points, she insisted, must not be disturbed by any contrary teaching. So soon, however, as she had compelled Galileo to say that the world did not move she was satisfied; she does not seem to have realized how ominous it was for her that, after all, the earth did move.

Very great social as well as intellectual developments were in progress in Western Europe throughout this period of the later Middle Ages. But the human mind apprehends events far more vividly than changes; and men for the most part, then as now, kept on in their own traditions in spite of the shifting scene about them.

In an outline such as this it is impossible to crowd in the clustering events of history that do not clearly show the main process of human development, however bright and picturesque they may be. We have to record the steady growth of towns and cities, the reviving power of trade and money, the gradual re-establishment of law and custom, the extension of security, the supersession of private warfare that went on in Western Europe in the period between the First Crusade and the sixteenth century. Of much that looms large in our national histories we cannot tell anything. We have no space for the story of the repeated attempts of the English kings to conquer Scotland and set themselves up as kings of France, nor of how the Norman English established themselves insecurely in Ireland (twelfth century), and how Wales was linked to the English crown (1282). All through the Middle Ages the struggle of England with Scotland and France was in progress; there were times when it seemed that Scotland was finally subjugated and when the English king held far more land in France than its titular sovereign. In the English histories this struggle with France is too often represented as a single-handed and almost successful attempt to conquer France. In reality it was a joint enterprise undertaken in concert with the powerful French vassal state of Burgundy to conquer and divide the patrimony of Hugh Capet.^[21] Of the English rout by the Scotch at Bannockburn (1314), and of William Wallace and Robert the Bruce, the Scottish national heroes, of the battles of Crecy (1346) and Poitiers (1356) and Agincourt (1415) in France, which shine like stars in the English imagination, little battles in which sturdy bowmen through some sunny hours made a great havoc among French knights in armour, of the Black Prince and Henry V of England, and of how a peasant girl, Joan of Arc, the Maid of Orleans, drove the English out of her country again (1429-1430), this history relates nothing. For every country has such cherished national events. They are the ornamental tapestry of history, and no part of the building. Rajputana or Poland, Russia, Spain, Persia, and China can all match or outdo the utmost romance of western Europe, with equally adventurous knights and equally valiant princesses and equally stout fights against the odds. Nor can we tell how Louis XI of France (1461-1483), the son of Joan of Arc's Charles VII, brought Burgundy to heel and laid the foundations of a centralized French monarchy. It signifies more that in the thirteenth and fourteenth centuries, gunpowder, that Mongol gift, came to Europe so that the kings (Louis XI included) and the law, relying upon the support of the growing towns, were able to batter down the castles of the half-independent robber knights and barons of the earlier Middle Ages and consolidate a more centralized power. The fighting nobles and knights of the barbaric period disappear slowly from history during these centuries; the Crusades consumed them, such dynastic wars as the English Wars of the Roses killed them off, the arrows from the English long-bow pierced them and stuck out a yard behind, infantry so armed swept them from the stricken field; they became reconciled to trade and changed their nature. They disappeared in everything but a titular sense from the west and south of Europe before they disappeared from Germany. The knight in Germany remained a professional fighting man into the sixteenth century.

Between the eleventh and the fifteenth centuries in western Europe, and particularly in France and England, there sprang up like flowers a multitude of very distinctive and beautiful buildings, cathedrals, abbeys, and the like, the Gothic architecture. This lovely efflorescence marks the appearance of a body of craftsmen closely linked in its beginnings to the church. In Italy and Spain too the world was beginning to build freely and beautifully again. At first it was the wealth of the church that provided most of these buildings; then kings and merchants also began to build.

From the twelfth century onward, with the increase of trade, there was a great revival of town life throughout Europe. Prominent among these towns were Venice, with its dependents Ragusa and Corfu, Genoa, Verona, Bologna, Pisa, Florence, Naples, Milan, Marseilles, Lisbon, Barcelona, Narbonne, Tours, Orleans, Bordeaux, Paris, Ghent, Bruges, Boulogne, London, Oxford, Cambridge, Southampton, Dover, Antwerp, Hamburg, Bremen, Cologne, Mayence, Nuremberg, Munich, Leipzig, Magdeburg, Breslau, Stettin, Dantzig, Königsberg, Riga, Pskof, Novgorod, Wisby, and Bergen.

"A West German town, between 1400 and 1500,^[22] embodied all the achievements of progress at that time, although from a modern standpoint much seems wanting.... The streets were mostly narrow and irregularly built, the houses chiefly of wood, while almost every burgher kept his cattle in the house, and the herd of swine which was driven every morning by the town herdsman to the pasture-ground formed an inevitable part of city life.^[23] In Frankfort-on-Main it was unlawful after 1481 to keep swine in the Altstadt, but in the Neustadt and in Sachsenhausen this custom remained as a matter of course. It was only in 1645, after a corresponding attempt in 1556 had failed, that the swine-pens in the inner town were pulled down at Leipzig. The rich burghers, who occasionally took part in the great trading companies, were conspicuously wealthy landowners and had extensive courtyards with large barns inside the town walls. The most opulent of them owned those splendid patrician houses which we still admire even to-day. But even in the older towns most houses of the fifteenth century have disappeared; only here and there a building with open timber-work and over-hanging storeys, as in Bacharach or Miltenburg, reminds us of the style of architecture then customary in the houses of burghers. The great bulk of the inferior population, who lived on mendicancy, or got a livelihood by the exercise of the inferior industries, inhabited squalid hovels outside the town; the town wall was often the only support for these wretched buildings. The internal fittings of the houses, even amongst the wealthy population, were very defective according to modern ideas; the Gothic style was as little suitable for the petty details of objects of luxury as it was splendidly adapted for the building of churches and town halls. The influence of the Renaissance added much to the comfort of the house.

"The fourteenth and fifteenth century saw the building of numerous Gothic town churches and town halls throughout Europe which still in many cases serve their original purpose. The power and prosperity of the towns find their best expression in these and in the fortifications with their strong towers and gateways. Every picture of a town of the sixteenth or later centuries shows conspicuously these latter erections for the protection and honour of the town. The town did many things which in our time are done by the State. Social problems were taken up by town administration or the corresponding municipal organization. The regulation of trade was the concern of the guilds in agreement with the council, the care of the poor belonged to the church, while the council looked after the protection of the town walls and the very necessary fire brigades. The council, mindful of its social duties, superintended the filling of the municipal granaries, in order to have supplies in years of scarcity. Such store-houses were erected in almost every town during the fifteenth century. Tariffs of prices for the sale of all wares, high enough to enable every artisan to make a good livelihood, and to give the purchaser a guarantee for the quality of the wares, were maintained. The town was also the chief capitalist; as a seller of annuities on lives and inheritances it was a banker and enjoyed unlimited credit. In return it obtained means for the construction of fortifications or for such occasions as the acquisition of sovereign rights from the hand of an impecunious prince."

For the most part these European towns were independent or quasi-independent aristocratic republics. Most admitted a vague overlordship on the part of the church, or of the emperor or of a king. Others were parts of kingdoms, or even the capitals of dukes or kings. In such cases their internal freedom was maintained by a royal or imperial charter. In England the Royal City of Westminster on the Thames stood cheek by jowl with the walled city of London, into which the King came only with ceremony and permission. The entirely free Venetian republic ruled an empire of dependent islands and trading ports, rather after the fashion of the Athenian republic. Genoa also stood alone. The Germanic towns of the Baltic and North Sea from Riga to Middelburg in Holland, Dortmund, and Cologne were loosely allied in a confederation, the confederation of the Hansa towns, under the leadership of Hamburg, Bremen, and Lubeck, a confederation which was still more loosely attached to the empire. This confederation, which included over seventy towns in all, and which had dépôts in Novgorod, Bergen, London, and Bruges, did much to keep the northern seas clean of piracy, that curse of the Mediterranean and of the Eastern seas. The Eastern Empire throughout its last phase, from the Ottoman conquest of its European hinterland in the fourteenth and early fifteenth century until its fall in 1453, was practically only the trading town of Constantinople, a town state like Genoa or Venice, except that it was encumbered by a corrupt imperial court.

The fullest and most splendid developments of this city life of the later Middle Ages occurred in Italy. After the end of the Hohenstaufen line in the thirteenth century, the hold of the Holy Roman Empire upon North and Central Italy weakened, although, as we shall tell, German Emperors were still crowned as kings and emperors in Italy up to the time of Charles V (circ. 1530). There arose a number of quasi-independent city states to the north of Rome, the papal capital. South Italy and Sicily, however, remained under foreign dominion. Genoa and her rival, Venice, were the great trading seaports of this time; their noble palaces, their lordly paintings, still win our admiration. Milan, at the foot of the St. Gothard pass, revived to wealth and power. Inland was Florence, a trading and financial centre which, under the almost monarchical rule of the Medici family in the fifteenth century, enjoyed a second "Periclean age." But

 

 

already before the time of these cultivated Medici "bosses," Florence had produced much beautiful art. Giotto's tower (Giotto, born 1266, died 1337) and the glorious Duomo (by Brunellesco, born 1377, died 1446) already existed. Towards the end of the fourteenth century Florence became the centre of the rediscovery, restoration, and imitation of antique art (the "Renaissance" in its narrower sense). Artistic productions, unlike philosophical thought and scientific discovery, are the ornaments and expression rather than the creative substance of history, and here we cannot attempt to trace the development of the art of Filippo Lippi, Botticelli, Donatello (died 1466), Leonardo da Vinci (died 1519), Michelangelo (1475-1564), and Raphael (died 1520). Of the scientific speculation of Leonardo we have already had occasion to speak.

 

§ 8

In 1453, as we have related, Constantinople fell. Throughout the next century the Turkish pressure upon Europe was heavy and continuous. The boundary line between Mongol and Aryan, which had lain somewhere east of the Pamirs in the days of Pericles, had receded now to Hungary. Constantinople had long been a mere island of Christians in a Turk-ruled Balkan Peninsula. Its fall did much to interrupt the trade with the East.

Of the two rival cities of the Mediterranean, Venice was generally on much better terms with the Turks than Genoa. Every intelligent Genoese sailor fretted at the trading monopoly of Venice, and tried to invent some way of getting through it or round it. And there were now new peoples taking to the sea trade, and disposed to look for new ways to the old markets because the ancient routes were closed to them. The Portuguese, for example, were developing an Atlantic coasting trade. The Atlantic was waking up again after a vast period of neglect that dated from the Roman murder of Carthage. It is rather a delicate matter to decide whether the western European was pushing out into the Atlantic or whether he was being pushed out into it by the Turk, who lorded it in the Mediterranean until the Battle of Lepanto (1571). The Venetian and Genoese ships were creeping round to Antwerp, and the Hansa town seamen were coming south and extending their range. And there were considerable developments of seamanship and shipbuilding in progress. The Mediterranean, as we have noted (chapter xvii) is a sea for galleys and coasting. But upon the Atlantic Ocean and the North Sea winds are more prevalent, seas run higher, the shore is often a danger rather than a refuge. The high seas called for the sailing ship, and in the fourteenth and fifteenth centuries it appears, keeping its course by the compass and the stars.

By the thirteenth century the Hansa merchants were already sailing regularly from Bergen across the grey cold seas to the Northmen in Iceland. In Iceland men knew of Greenland, and adventurous voyagers had long ago found a further land beyond, Vinland, where the climate was pleasant and where men could settle if they chose to cut themselves off from the rest of human kind. This Vinland was either Nova Scotia or, what is more probable, New England.

All over Europe in the fifteenth century merchants and sailors were speculating about new ways to the East. The Portuguese, unaware that Pharaoh Necho had solved the problem ages ago, were asking whether it was not possible to go round to India by the coast of Africa. Their ships followed in the course that Hanno took to Cape Verde (1445). They put out to sea to the west and found the Canary Isles, Madeira, and the Azores.^[24] That was a fairly long stride across the Atlantic. In 1486 a Portuguese, Diaz, reported that he had rounded the south of Africa....

A certain Genoese, Christopher Columbus, began to think more and more of what is to us a very obvious and natural enterprise, but which strained the imagination of the fifteenth century to the utmost, a voyage due west across the Atlantic. At that time nobody knew of the existence of America as a separate continent. Columbus knew that the world was a sphere, but he under-estimated its size; the travels of Marco Polo had given him an exaggerated idea of the extent of Asia, and he supposed therefore that Japan, with its reputation for a great wealth of gold, lay across the Atlantic in about the position of Mexico. He had made various voyages in the Atlantic; he had been to Iceland and perhaps heard of Vinland, which must have greatly encouraged these ideas of his, and this project of sailing into the sunset became the ruling purpose of his life. He was a penniless man, some accounts say he was a bankrupt, and his only way of securing a ship was to get someone to entrust him with a command. He went first to King John II of Portugal, who listened to him, made difficulties, and then arranged for an expedition to start without his knowledge, a purely Portuguese expedition. This highly diplomatic attempt to steal a march on an original man failed, as it deserved to fail; the crew became mutinous, the captain lost heart and returned (1483). Columbus then went to the Court of Spain.

At first he could get no ship and no powers. Spain was assailing Granada, the last foothold of the Moslems in western Europe. Most of Spain had been recovered by the Christians between the eleventh and the thirteenth century; then had come a pause; and now all Spain, united by the marriage of Ferdinand of Aragon and Isabella of Castile, was setting itself to the completion of the Christian conquest. Despairing of Spanish help, Columbus sent his brother Bartholomew to Henry VII of England, but the adventure did not attract that canny monarch. Finally in 1492 Granada fell, and then, helped by some merchants of the town of Palos, Columbus got his ships, three ships, of which only one, the Santa Maria, of 100 tons burthen, was decked. The two other were open boats of half that tonnage.

The little expedition—it numbered altogether eighty-eight men!— went south to the Canaries, and then stood out across the unknown seas, in beautiful weather and with a helpful wind.

The story of that momentous voyage of two months and nine days must be read in detail to be appreciated. The crew was full of doubts and fears; they might, they feared, sail on for ever. They were comforted by seeing some birds, and later on by finding a pole worked with tools, and a branch with strange berries. At ten o'clock, on the night of October 11th, 1492, Columbus saw a light ahead; the next morning land was sighted, and, while the day was still young, Columbus landed on the shores of the new world, richly apparelled and bearing the royal banner of Spain....

Early in 1493 Columbus returned to Europe. He brought gold, cotton, strange beasts and birds, and two wild-eyed painted Indians to be baptized. He had not found Japan, it was thought, but India. The islands he had found were called therefore the West Indies. The same year he sailed again with a great expedition of seventeen ships and fifteen thousand men, with the express permission of the Pope to take possession of these new lands for the Spanish crown....

We cannot tell of his experiences as Governor of this Spanish colony, nor how he was superseded and put in chains. In a little while a swarm of Spanish adventurers were exploring the new lands. But it is interesting to note that Columbus died ignorant of the fact that he had discovered a new continent. He believed to the day of his death that he had sailed round the world to Asia.

The news of his discoveries caused a great excitement throughout western Europe. It spurred the Portuguese to fresh attempts to reach India by the South African route. In 1497, Vasco da Gama sailed from Lisbon to Zanzibar, and thence, with an Arab pilot, he struck across the Indian Ocean to Calicut in India. In 1515 there were Portuguese ships in Java and the Moluccas. In 1519 a Portuguese sailor, Magellan, in the employment of the Spanish King, coasted to the south of South America, passed through the dark and forbidding "Strait of Magellan," and so came into the Pacific Ocean, which had already been sighted by Spanish explorers who had crossed the Isthmus of Panama.

Magellan's expedition continued across the Pacific Ocean westward. This was a far more heroic voyage than that of Columbus; for eight and ninety days Magellan sailed unflinchingly over that vast, empty ocean, sighting nothing but two little desert islands. The crews were rotten with scurvy; there was little water and that bad, and putrid biscuit to eat. Rats were hunted eagerly; cowhide was gnawed and sawdust devoured to stay the pangs of hunger. In this state the expedition reached the Ladrones. They discovered the Philippines, and here Magellan was killed in a fight with the natives. Several other captains were murdered. Five ships had started with Magellan in August, 1519, and two hundred and eighty men; in July, 1522, the Vittoria, with a remnant of one and thirty men aboard, returned up the Atlantic to her anchorage near the Mole of Seville, in the river Guadalquivir—the first ship that ever circumnavigated this planet.^[25]

The English and French and Dutch and the sailors of the Hansa towns came rather later into this new adventure of exploration. They had not the same keen interest in the eastern trade. And when they did come in, their first efforts were directed to sailing round the north of America as Magellan had sailed round the south, and to sailing round the north of Asia as Vasco da Gama had sailed round the south of Africa. Both these enterprises were doomed to failure by the nature of things. Both in America and the East, Spain and Portugal had half a century's start of England and France and Holland. And Germany never started. The King of Spain was Emperor of Germany in those crucial years, and the Pope had given the monopoly of America to Spain, and not simply to Spain, but to the kingdom of Castile. This must have restrained both Germany and Holland at first from American adventures. The Hansa towns were quasi-independent; they had no monarch behind them to support them, and no unity among themselves for so big an enterprise as oceanic exploration. It was the misfortune of Germany, and perhaps of the world, that, as we will presently tell, a storm of warfare exhausted her when all the Western powers were going to this newly opened school of trade and administration upon the high seas.

Slowly throughout the sixteenth century the immense good fortune of Castile unfolded itself before the dazzled eyes of Europe. She had found a new world, abounding in gold and silver and wonderful possibilities of settlement. It was all hers, because the Pope had said so. The Court of Rome, in an access of magnificence, had divided this new world of strange lands, which was now opening out to the European imagination, between the Spanish, who were to have everything west of a line 370 leagues west of the Cape Verde islands, and the Portuguese, to whom everything east of this line was given.

At first the only people encountered by the Spaniards in America were savages of a Mongoloid type. Many of these savages were cannibals. It is a misfortune for science that the first Europeans to reach America were these rather incurious Spaniards, without any scientific passion, thirsty for gold, and full of the blind bigotry of a recent religious war. They made few intelligent observations of the native methods and ideas of these primordial people. They slaughtered them, they robbed them, they enslaved them, and baptized them; but they made small note of the customs and motives that changed and vanished under their assault. They were as destructive and reckless as the British in Tasmania, who shot the last Palæolithic men at sight, and put out poisoned meat for them to find.

Great areas of the American interior were prairie land, whose nomadic tribes subsisted upon vast herds of the now practically extinct bison. In their manner of life, in their painted garments and their free use of paint, in their general physical characters, these prairie Indians showed remarkable resemblances to the Later Palæolithic men of the Solutrian age in Europe. But they had no horses. They seem to have made no very great advance from that primordial state, which was probably the state in which their ancestors had reached America. They had, however, a knowledge of metals, and most notably a free use of native copper, but no knowledge of iron. As the Spaniards penetrated into the continent, they found and they attacked, plundered, and destroyed two separate civilized systems that had developed in America, perhaps quite independently of the civilized systems of the old world. One of them was the Aztec civilization of Mexico; the other, that of Peru. They had arisen out of the heliolithic sub-civilization that had drifted across the Pacific from its region of origin round and about the Mediterranean. We have already noted one or two points of interest in these unique developments. Along their own lines these civilized peoples had reached to a state of affairs roughly parallel with the culture of pre-dynastic Egypt or the early Sumerian cities. Before the Aztecs and the Peruvians there had been still earlier civilized beginnings which had either been destroyed by their successors, or which had failed and relapsed of their own accord.

The Aztecs seem to have been a conquering, less civilized people, dominating a more civilized community, as the Aryans dominated Greece and North India. Their religion was a primitive, complex, and cruel system, in which human sacrifices and ceremonial cannibalism played a large part. Their minds were haunted by the idea of sin and the need for bloody propitiations.^[26]

The Aztec civilization was destroyed by an expedition under Cortez. He had eleven ships, four hundred Europeans, two hundred Indians, sixteen horses, and fourteen guns. But in Yucatan he picked up a stray Spaniard who had been a captive with the Indians for some years, and who had more or less learnt various Indian languages, and knew that the Aztec rule was deeply resented by many of its subjects. It was in alliance with these that Cortez advanced over the mountains into the valley of Mexico, (1519)^[27]. How he entered Mexico, how its monarch, Montezuma, was killed by his own people for favouring the Spaniards, how Cortez was besieged in Mexico, and escaped with the loss of his guns and horses, and how after a terrible retreat to the coast he was able to return and subjugate the whole land, is a romantic and picturesque story which we cannot even attempt to tell here. The population of Mexico to this day is largely of native blood, but Spanish has replaced the native languages, and such culture as exists is Catholic and Spanish.

The still more curious Peruvian state fell a victim to another adventurer, Pizarro. He sailed from the Isthmus of Panama in 1530, with an expedition of a hundred and sixty-eight Spaniards. Like Cortez in Mexico, he availed himself of the native dissensions to secure possession of the doomed state. Like Cortez, too, who had made a captive and tool of Montezuma, he seized the Inca of Peru by treachery, and attempted to rule in his name. Here again we cannot do justice to the tangle of subsequent events, the ill-planned insurrections of the natives, the arrival of Spanish reinforcements from Mexico, and the reduction of the state to a Spanish province. Nor can we tell much more of the swift spread

 

 

of Spanish adventurers over the rest of America, outside the Portuguese reservation of Brazil. To begin with, each story is nearly always a story of adventurers and of cruelty and loot. The Spaniards ill-treated the natives, they quarrelled among themselves, the law and order of Spain were months and years away from them; it was only very slowly that the phase of violence and conquest passed into a phase of government and settlement. But long before there was much order in America, a steady stream of gold and silver began to flow across the Atlantic to the Spanish government and people.

After the first violent treasure hunt came plantation and the working of mines. With that arose the earliest labour difficulty in the new world. At first the Indians were enslaved with much brutality and injustice; but to the honour of the Spaniards this did not go uncriticized. The natives found champions, and very valiant champions, in the Dominican Order and in a secular priest Las Casas, who was for a time a planter and slave-owner in Cuba until his conscience smote him. An importation of negro slaves from West Africa also began quite early in the sixteenth century. After some retrogression, Mexico, Brazil, and Spanish South America began to develop into great slave-holding, wealth-producing lands....

We cannot tell here, as we would like to do, of the fine civilizing work done in South America, and more especially among the natives, by the Franciscans, and presently by the Jesuits, who came into America in the latter half of the sixteenth century (after 1549)....^[28]

So it was that Spain rose to a temporary power and prominence in the world's affairs. It was a very sudden and very memorable rise. From the eleventh century this infertile and corrugated peninsula had been divided against itself, its Christian population had sustained a perpetual conflict with the Moors; then by what seems like an accident it achieved unity just in time to reap the first harvest of benefit from the discovery of America. Before that time Spain had always been a poor country; it is a poor country to-day, almost its only wealth lies in its mines. For a century, however, through its monopoly of the gold and silver of America, it dominated the world. The east and centre of Europe were still overshadowed by the Turk and Mongol; the discovery of America was itself a consequence of the Turkish conquests; very largely through the Mongolian inventions of compass and paper, and under the stimulus of travel in Asia and of the growing knowledge of eastern Asiatic wealth and civilization, came this astonishing blazing up of the mental, physical, and social energies of the "Atlantic fringe." For close in the wake of Portugal and Spain came France and England, and presently Holland, each in its turn taking up the rôle of expansion and empire overseas. The centre of interest for European history which once lay in the Levant shifts now from the Alps and the Mediterranean Sea to the Atlantic. For some centuries the Turkish Empire and Central Asia and China are relatively neglected by the limelight of the European historian. Nevertheless, these central regions of the world remain central, and their welfare and participation is necessary to the permanent peace of mankind.

 

§ 9

And now let us consider the political consequences of this vast release and expansion of European ideas in the fourteenth and fifteenth centuries with the new development of science, the exploration of the world, the great dissemination of knowledge through paper and printing, and the spread of a new craving for freedom and equality. How was it affecting the mentality of the courts and kings that directed the formal affairs of mankind? We have already shown how the hold of the Catholic church upon the consciences of men was weakening at this time. Only the Spaniards, fresh from a long and finally successful religious war against Islam, had any great enthusiasm left for the church. The Turkish conquests and the expansion of the known world robbed the Roman Empire of its former prestige of universality. The old mental and moral framework of Europe was breaking up. What was happening to the dukes, princes, and kings of the old dispensation during this age of change?

In England, as we shall tell later, very subtle and interesting tendencies were leading towards a new method in government, the method of parliament, that was to spread later on over nearly all the world. But of these tendencies the world at large was as yet practically unconscious in the sixteenth century.

Few monarchs have left us intimate diaries; to be a monarch and to be frank are incompatible feats; monarchy is itself necessarily a pose. The historian is obliged to speculate about the contents of the head that wears a crown as best he can. No doubt regal psychology has varied with the ages. We have, however, the writings of a very able man of this period who set himself to study and expound the arts of kingcraft as they were understood in the later fifteenth century. This was the celebrated Florentine, Niccolo Machiavelli (1469-1527). He was of good birth and reasonable fortune, and he had entered the public employment of the republic by the time he was twenty-five. For eighteen years he was in the Florentine diplomatic service; he was engaged upon a number of embassies, and in 1500 he was sent to France to deal with the French king. From 1502 to 1512 he was the right-hand man of the gonfalonier (the life president) of Florence, Soderini. Machiavelli reorganized the Florentine army, wrote speeches for the gonfalonier, was indeed the ruling intelligence in Florentine affairs. When Soderini, who had leant upon the French, was overthrown by the Medici family whom the Spanish supported, Machiavelli, though he tried to transfer his services to the victors, was tortured on the rack and expelled. He took up his quarters in a villa near San Casciano, twelve miles or so from Florence, and there entertained himself partly by collecting and writing salacious stories to a friend in Rome, and partly by writing books about Italian politics in which he could no longer play a part. Just as we owe Marco Polo's book of travels to his imprisonment, so we owe Machiavelli's Prince, his Florentine History, and The Art of War to his downfall and the boredom of San Casciano.

The enduring value of these books lies in the clear idea they give us of the quality and limitations of the ruling minds of this age. Their atmosphere was his atmosphere. If he brought an exceptionally keen intelligence to their business, that merely throws it into a brighter light.

His susceptible mind had been greatly impressed by the cunning, cruelty, audacity, and ambition of Cæsar Borgia, the Duke of Valentino, in whose camp he had spent some months as an envoy. In his Prince he idealized this dazzling person. Cæsar Borgia (1476-1507), the reader must understand, was the son of Pope Alexander VI, Rodrigo Borgia (1492-1503). The reader will perhaps be startled at the idea of a Pope having a son, but this, we must remember, was a pre-reformation Pope. The Papacy at this time was in a mood of moral relaxation, and though Alexander was, as a priest, pledged to live unmarried, this did not hinder him from living openly with a sort of unmarried wife, and devoting the resources of Christendom to the advancement of his family. Cæsar was a youth of spirit even for the times in which he lived; he had early caused his elder brother to be murdered, and also the husband of his sister, Lucrezia. He had indeed betrayed and murdered a number of people. With his father's assistance he had become duke of a wide area of Central Italy when Machiavelli visited him. He had shown little or no military ability, but considerable dexterity and administrative power. His magnificence was of the most temporary sort. When presently his father died, it collapsed like a pricked bladder. Its unsoundness was not evident to Machiavelli.^[29] Our chief interest in Cæsar Borgia is that he realized Machiavelli's highest ideals of a superb and successful prince.

Much has been written to show that Machiavelli had wide and noble intentions behind his political writings, but all such attempts to ennoble him will leave the sceptical reader who insists on reading the lines instead of reading imaginary things between the lines of Machiavelli's work, cold towards him. This man manifestly had no belief in any righteousness at all, no belief in a God ruling over the world or in a God in men's hearts, no understanding of the power of conscience in men. Not for him were Utopian visions of world-wide human order, or attempts to realize the City of God. Such things he did not want. It seemed to him that to get power, to gratify one's desires and sensibilities and hates, to swagger triumphantly in the world, must be the crown of human desire. Only a prince could fully realize such a life. Some streak of timidity or his sense of the poorness of his personal claims had evidently made him abandon such dreams for himself; but at least he might hope to serve a prince, to live close to the glory, to share the plunder and the lust and the gratified malice. He might even make himself indispensable! He set himself, therefore, to become an "expert" in princecraft. He assisted Soderini to fail. When he was racked and rejected by the Medicis, and had no further hopes of being even a successful court parasite, he wrote these handbooks of cunning to show what a clever servant some prince had lost. His ruling thought, his great contribution to political literature, was that the moral obligations upon ordinary men cannot bind princes.^[30]

There is a disposition to ascribe the virtue of patriotism to Machiavelli because he suggested that Italy, which was weak and divided—she had been invaded by the Turks and saved from conquest only by the death of the Sultan Muhammad, and she was being fought over by the French and Spanish as though she was something inanimate—might be united and strong; but he saw in that possibility only a great opportunity for a prince. And he advocated a national army only because he saw the Italian method of carrying on war by hiring bands of foreign mercenaries was a hopeless one. At any time such troops might go over to a better paymaster or decide to plunder the state they protected. He had been deeply impressed by the victories of the Swiss over the Milanese, but he never fathomed the secret of the free spirit that made those victories possible. The Florentine militia he created was a complete failure. He was a man born blind to the qualities that make peoples free and nations great.

Yet this morally blind man was living in a little world of morally blind men. It is clear that his style of thought was the style of thought of the court of his time. Behind the princes of the new states that had grown up out of the wreckage of the empire and the failure of the Church, there were everywhere chancellors and secretaries and trusted ministers of the Machiavellian type. Cromwell, for instance, the minister of Henry VIII of England after his breach with Rome, regarded Machiavelli's Prince as the quintessence of political wisdom. When the princes were themselves sufficiently clever they too were Machiavellian. They were scheming to outdo one another, to rob weaker contemporaries, to destroy rivals, so that they might for a brief interval swagger. They had little or no vision of any scheme of human destinies greater than this game they played against one another.

 

§ 10

It is interesting to note that this Swiss infantry which had so impressed Machiavelli was no part of the princely system of Europe. At the very centre of the European system there had arisen a little confederation of free states, the Swiss Confederation, which after some centuries of nominal adhesion to the Holy Roman Empire became frankly republican in 1499. As early as the thirteenth century, the peasant farmers of three valleys round about the Lake of Lucerne took it into their heads that they would dispense with an overlord and manage their own affairs in their own fashion. Their chief trouble came from the claims of a noble family of the Aar Valley, the Habsburg family. In 1245 the men of Schwyz burnt the castle of New Habsburg which had been set up near Lucerne to overawe them; its ruins are still to be seen there.

This Habsburg family was a growing and acquisitive one; it had lands and possessions throughout Germany; and in 1273, after the extinction of the Hohenstaufen house, Rudolf of Habsburg was elected Emperor of Germany, a distinction that became at last practically hereditary in his family. None the less, the men of Uri, Schwyz, and Unterwalden did not mean to be ruled by any Habsburg; they formed an Everlasting League in 1291, and they held their own among the mountains from that time onward to this day, first as free members of the empire and then as an absolutely independent confederation. Of the heroic legend of William Tell we have no space to tell here, nor have we room in which to trace the gradual extension of the confederation to its present boundaries. Romansh, Italian, and French-speaking valleys were presently added to this valiant little republican group. The red cross flag of Geneva has become the symbol of international humanity in the midst of warfare. The bright and thriving cities of Switzerland have been a refuge for free men from a score of tyrannies.

 

§ 11a

Most of the figures that stand out in history, do so through some exceptional personal quality, good or bad, that makes them more significant than their fellows. But there was born at Ghent in Belgium in 1500 a man of commonplace abilities and melancholy temperament, the son of a mentally defective mother who had been married for reasons of state, who was, through no fault of his own, to become the focus of the accumulating stresses of Europe. The historian must give him a quite unmerited and accidental prominence side by side with such marked individualities as Alexander and Charlemagne and Frederick II. This was the Emperor Charles V. For a time he had an air of being the greatest monarch in Europe since Charlemagne. Both he and his illusory greatness were the results of the matrimonial statecraft of his grandfather, the Emperor Maximilian I (born 1459, died 1519).

Some families have fought, others have intrigued their way to world power; the Habsburgs married their way. Maximilian began his career with the inheritance of the Habsburgs, Austria, Styria, part of Alsace and other districts; 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 by virtue of the papal gifts to Castile, over all America west of Brazil. So it was that Charles, his grandson, inherited most of the American continent and between a third and a half of what the Turks had left of Europe. The father of Charles died in 1506, and Maximilian did his best to secure his grandson's election to the imperial throne.

Charles succeeded to the Netherlands in 1506; he became practically king of the Spanish dominions, his mother being imbecile, when his grandfather Ferdinand died in 1516; and his grandfather Maximilian dying in 1519, he was in 1520 elected Emperor at the still comparatively tender age of twenty.

His election as Emperor was opposed by the young and brilliant French King, Francis I, who had succeeded to the French throne in 1515 at the age of twenty-one. The candidature of Francis was supported by Leo X (1513), who also requires from us the epithet brilliant. It was indeed an age of brilliant monarchs. It was the age of Baber in India (1526-1530) and Suleiman in Turkey (1520). Both Leo and Francis dreaded the concentration of so much power in the hands of one man as the election of Charles threatened. The only other monarch who seemed to matter in Europe was Henry VIII, who had become King of England in 1509 at the age of eighteen. He also offered himself as a candidate for the empire, and the imaginative English

 

 

reader may amuse himself by working out the possible consequences of such an election. There was much scope for diplomacy in this triangle of kings. Charles on his way from Spain to Germany visited England and secured the support of Henry against Francis by bribing his minister, Cardinal Wolsey. Henry also made a great parade of friendship with Francis, there was feasting, tournaments, and suchlike antiquated gallantries in France, in a courtly picnic known to historians as the Field of the Cloth of Gold (1520). Knighthood was becoming a picturesque affectation in the sixteenth century. The Emperor Maximilian I is still called "the last of the knights"; by German historians.

The election of Charles was secured, it is to be noted, by a vast amount of bribery. He had as his chief supporters and creditors the great German business house of the Fuggers. That large treatment of money and credit which we call finance, which had gone out of European political life with the collapse of the Roman Empire, was now coming back to power. This appearance of the Fuggers, whose houses and palaces outshone those of the emperors, marks the upward movement of forces that had begun two or three centuries earlier in Cahors in France and in Florence and other Italian towns. Money, public debts, and social unrest and discontent, re-enter upon the miniature stage of this Outline. Charles V was not so much a Habsburg as a Fugger emperor.

For a time this fair, not very intelligent-looking young man with the thick upper lip and long, clumsy chin—features which still afflict his descendants—was largely a puppet in the hands of his ministers. Able servants after the order of Machiavelli guided him at first in the arts of kingship. Then in a slow but effectual way he began to assert himself. He was confronted at the very outset of his reign in Germany with the perplexing dissensions of Christendom. The revolt against the papal rule which had been going on since the days of Huss and Wycliffe had been recently exasperated by a new and unusually cynical selling of indulgences to raise money for the completion of St. Peter's at Rome. A monk named Luther, who had been consecrated as a priest, who had taken to reading the Bible, and who, while visiting Rome on the business of his order, had been much shocked by the levity and worldly splendour of the Papacy, had come forward against these papal expedients at Wittenberg (1517), offering disputation and propounding certain theses. An important controversy ensued. At first Luther carried on this controversy in Latin, but presently took to German, and speedily had the people in a ferment. Charles found this dispute raging when he came from Spain to Germany. He summoned an assembly or "diet" of the empire at Worms on the Rhine. To this, Luther, who had been asked to recant his views by Pope Leo X, and who had refused to do so, was summoned. He came, and, entirely in the spirit of Huss, refused to recant unless he was convinced of his error by logical argument or the authority of Scripture. But his protectors among the princes were too powerful for him to suffer the fate of John Huss.

Here was a perplexing situation for the young Emperor. There is reason to suppose that he was inclined at first to support Luther against the Pope. Leo X had opposed the election of Charles, and was friendly with his rival, Francis I. But Charles V was not a good Machiavellian, and he had acquired in Spain a considerable religious sincerity. He decided against Luther. Many of the German princes, and especially the Elector of Saxony, sided with the reformer. Luther went into hiding under the protection of the Saxon Elector, and Charles found himself in the presence of the opening rift that was to split Christendom into two contending camps.

Close upon these disturbances, and probably connected with them, came a widespread peasants' revolt throughout Germany. This outbreak frightened Luther very effectually. He was shocked by its excesses, and from that time forth the Reformation he advocated ceased to be a Reformation according to the people and became a Reformation according to the princes. He lost his confidence in that free judgment for which he had stood up so manfully.

Meanwhile Charles realized that his great empire was in very serious danger both from the west and from the east. On the west of him was his spirited rival, Francis I; to the east was the Turk 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 grandfather had developed a German infantry on the Swiss model, very much upon the lines expounded in Machiavelli's Art of War, but these troops had to be paid and his imperial subsidies had to be supplemented by unsecured borrowings, which were finally to bring his supporters, the Fuggers, to ruin.

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 chiefly 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. He sent back a message to his queen that all was "lost but honour," made a humiliating peace, and broke it as soon as he was liberated so that even the salvage of honour was but temporary. Henry VIII and the Pope, in obedience to the rules of Machiavellian strategy, now went over to the side of France in order to prevent Charles becoming too powerful. 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 stupid and confused fighting impoverished all Europe and left the Emperor in possession of Milan. In 1530 he was crowned by the Pope—he was the last German Emperor to be crowned by the Pope—at Bologna. One thinks of the rather dull-looking blonde face, with its long lip and chin, bearing the solemn expression of one who endures a doubtful though probably honourable ceremony.

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, as we have already noted, 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 by 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 (named after the little town of Schmalkalden in Hesse, at which its constitution was arranged), 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 Machiavellian 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 written 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 an animated young lady named Anne Boleyn,^[31] and wishing also to turn against the Emperor in favour of Francis I and 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 payment 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. Charles was now utterly weary of the cares and splendours of empire; he had never had 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. He then retired to a monastery at Yuste, among the oak and chestnut forests in the hills to the north of the Tagus valley, and 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 indulgences without the fatigues of a court, and Philip II was a dutiful son to whom his father's advice was a command. As for his austerities, let Prescott witness: "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 for 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."…^[32]

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.

"That Charles was not altogether unmindful of his wearing apparel in Yuste, may be inferred from the fact that his wardrobe contained no less than sixteen robes of silk and velvet, lined with ermine, or eider down, or the soft hair of the Barbary goat. As to the furniture and upholstery of his apartments, how little reliance is to be placed on the reports so carelessly circulated about these may be gathered from a single glance at the inventory of his effects, prepared by Quixada and Gaztelu soon after their master's death. Among the items we find carpets from Turkey and Alcarez, canopies of velvet and other stuffs, hangings of fine black cloth, which since his mother's death he had always chosen for his own bedroom; while the remaining apartments were provided with no less than twenty-five suits of tapestry, from the looms of Flanders, richly embroidered with figures of animals and with landscapes.... Among the different pieces of plate we find some of pure gold, and others especially noted for their curious workmanship; and as this was an age in which the art of working the precious metals was carried to the highest perfection, we cannot doubt that some of the finest specimens had come into the Emperor's possession. The whole amount of plate was estimated at between twelve and thirteen thousand ounces in weight."…^[33]

Charles had never acquired the habit of reading, but he would be read aloud to at meals after the fashion of Charlemagne, and would make what one narrator describes as a "sweet and heavenly commentary." He also amused himself with technical 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 been hitherto 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."… 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."

Among the chief pleasures of the Catholic monarch between meals during this time of retirement were funeral services. 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."

Other accounts make Charles wear a shroud and lie in the coffin, remaining there alone until the last mourner had left the chapel.

Within two months of this masquerade he was dead. And the greatness of the Holy Roman Empire died with him. The Holy Roman Empire struggled on indeed to the days of Napoleon, but as an invalid and dying thing.

 

§ 11b

Ferdinand, the brother of Charles V, took over his abandoned work and met the German princes at the diet of Augsburg in 1555. Again there was an attempt to establish a religious peace. Nothing could better show the quality of that attempted settlement and the blindness of the princes and statesmen concerned in it, to the deeper and broader processes of the time, than the form that settlement took. The recognition of religious freedom was to apply to the states and not to individual citizens; cujus regio ejus religio, "the confession of the subject was to be dependent on that of the territorial lord."

 

§ 11c

We have given as much attention as we have done to the writings of Machiavelli and to the personality of Charles V because they throw a flood of light upon the antagonisms of the next period in our history. This present chapter has told the story of a vast expansion of human horizons and of a great increase and distribution of knowledge; we have seen the conscience of common men awakening and intimations of a new and profounder social justice spreading throughout the general body of the Western civilization. But this process of light and thought was leaving courts and the political life of the world untouched. There is little in Machiavelli that might not have been written by some clever secretary in the court of Chosroes I or Shi-Hwang-ti—or even of Sargon I or Pepi. While the world in everything else was moving forward, in political ideas, in ideas about the relationship of state to state and of sovereign to citizen, it was standing still. Nay, it was falling back. For the great idea of the Catholic Church as the world city of God had been destroyed in men's minds by the church itself, and the dream of a world imperialism had, in the person of Charles V, been carried in effigy through Europe to limbo. Politically the world seemed falling back towards personal monarchy of the Assyrian or Macedonian pattern.

It is not that the newly awakened intellectual energies of western European men were too absorbed in theological restatement, in scientific investigations, in exploration and mercantile development, to give a thought to the claims and responsibilities of rulers. Not only were common men drawing ideas of a theocratic or republican or communistic character from the now accessible Bible, but the renewed study of the Greek classics was bringing the creative and fertilizing spirit of Plato to bear upon the Western mind. In England Sir Thomas More produced a quaint imitation of Plato's Republic in his Utopia, setting out a sort of autocratic communism. In Naples, a century later, a certain friar Campanella was equally bold in his City of the Sun. But such discussions were having no immediate effect upon political arrangements. Compared with the massiveness of the task, these books do indeed seem poetical and scholarly and flimsy. (Yet later on the Utopia was to bear fruit in the English Poor Laws.) The intellectual and moral development of the Western mind and this drift towards Machiavellian monarchy in Europe were for a time going on concurrently in the same world, but they were going on almost independently. The statesmen still schemed and manœuvred as if nothing grew but the power of wary and fortunate kings. It was only in the seventeenth and eighteenth centuries that these two streams of tendency, the stream of general ideas and the drift of traditional and egoistic monarchical diplomacy, interfered and came into conflict.

produced two opposite effects in politics; so far as it was Lutheran and Anglican it was monarchist; so far as it was Calvinistic, it was democratic. It is at first sight curious, but it is really quite natural, that the Catholics of the counter-reformation should also have been democratic. The Catholics could not admit the control of the monarch in the sphere of religion any more than the Calvinist; and here, as in other things (e.g. in the claim to possession of infallible truth), the Catholic priest and the Calvinistic presbyter were agreed. Filmer, an exponent of Anglican monarchism, expresses this well when he says, in speaking of the doctrine of a social contract, that 'Cardinal Bellarmine and Calvin both look asquint this way.' For the doctrine of a social contract was the democratic doctrine put forward by Catholics and Calvinists in opposition to the Lutheran and Anglican doctrine of divine right."

1. Renascence here means rebirth, and it is applied to the recovery of the entire Western world. It is not to be confused with "the Renaissance," an educational, literary, and artistic revival that went on in Italy and the Western world affected by Italy during the fourteenth and fifteenth centuries. The Renaissance was only a part of the Renascence of Europe. The Renaissance was a revival due to the exhumation of classical art and learning; it was but one factor in the very much larger and more complicated resurrection of European capacity and vigour, with which we are dealing in this chapter.
2. The early Frankish and other German kings were not elective. They were hereditary; but as there was no primogeniture, there was either partition among the sons, or a struggle to decide which son or relative should succeed. In such a struggle the nobles might take part, and this might mean some form of election. But heredity is the thing: reges ex nobilitate sumunt, says Tacitus: the king must have the nobility of being Woden-born, or he cannot be king. The genealogies of our early Saxon kings all go back to Woden, and George V is Woden-born.—E. B.
3. But the Jews were already holding their community together by systematic education at least as early as the beginning of the Christian era.
4. The Greeks had this idea.—E. B.
5. I do not think this is just. The Anglo-Saxons were not anti-monastic. They were converted by Benedictine monks in 600; just after 700 they sent out monks to convert Germany; about 960, under Dunstan and Edgar, they experienced a monastic revival. The Normans after 1066 introduced the Cluniac and Cistercian orders, and spread monasticism, while the earlier Northmen, after 900, were quite favourable to the Church in England.
   Note that Gregory's imposition of celibacy on the clergy was accepted, and willingly accepted, by the contemporary lay world. William the Conqueror, through Archbishop Lanfranc, enforced celibacy in England.—E. B.
6. Wycliffe believed in a real presence—but he held that it was spiritual and not substantial. The host was two things—bread, and at the same time a spiritual Christ. This is not the "memorial" view.—E. B.
7. Lützow's Bohemia.
8. Dr. C. O. Stallybrass says that this plague reached China thirty or forty years after its first appearance in Europe. Ibn Batuta, the Arab traveller, who was in China from 1342 to 1346, first met with it on his return to Damascus. The Black Death is the human form of a disease endemic among the jerboas and other small rodents in the districts round the head of the Caspian Sea.
9. The seeds of conflict which grew up into the Peasants' Revolt of 1381 were sown upon ground which is strangely familiar to any writer in 1920. A European catastrophe had reduced production and consequently increased the earnings of workers and traders. Rural wages had risen by 48 per cent in England, when an unwise executive endeavored to enforce in the Ordinance and Statute of Labourers (1350-51) a return to the pre-plague wages and prices of 1346, and aimed a blow in the Statute of 1378 against labour combinations. The villeins were driven to desperation by the loss of their recent increase of comfort, and the outbreak came, as Froissart saw it from the angle of the Court, "all through the too great comfort of the commonalty." Other ingredients which entered into the outbreak were the resentment felt by the new working class at the restrictions imposed on its right to combine, the objection of the lower clergy to papal taxes, and a frank dislike of foreigners and landlords. There was no touch of Wycliffe's influence in the rising. It was at its feeblest in Leicestershire, and it murdered one of the only other Liberal churchmen in England.—P. G.
10. See article "Typography" in the Encyclo. Brit.
11. Standard Italian dates from Dante (1300); standard English from Chaucer and Wycliffe (1380); standard German from Luther (1520).—E. B.
12. But Nonconformity was stamped out in Germany. See § 11b of this chapter.
13. "If I were writing a history of democracy," comments E. B., "I should deal first with democracy in religion, which is Calvinism, founded by a great Frenchman at Geneva, and then with democracy in politics, which is the French Revolution, inaugurated by another great Frenchman at Geneva, Rousseau. (The parallel of these two is striking—both typical exponents of the French genius, in its ardent logic and its apostolic fervour which gives in a burning lava to the world the findings of its logic.) It is noticeable in England how democracy in religion (Presbyterianism, which is simply Calvinism, plus Independency or Congregationalism) leads straight under the Stuarts to the English democratic ideas of the seventeenth century. I do not think the democratic element in Protestantism is sufficiently appreciated in the text. Even Luther, in the early days of 1520, could write The Freedom of a Christian Man and champion the priesthood of each believer and his direct access to his Maker. Luther, it is true, changed by 1525, and became a monarchist, the apostle of a state religion, under a godly prince who was summus episcopus. Anglicanism was from the first a monarchist religion, under a Henry VIII who was supremum caput. But if Lutheranism became, and Anglicanism was from the first, a religion of the State, Calvinism was always the religion of resistance to the State—in Holland and in Scotland most especially. The Reformation thus
14. Aristotle's Organon, or logic, had always been in part known to the West and was known as a whole after about 1130. In the thirteenth century the rest of his writings became known, in two ways. One way was that of direct translation from the Greek into Latin: it was in this way that St. Thomas Aquinas knew the Ethics and the Politics (the latter translated about 1260 by William of Moerbeke, Archbishop of Corinth in the Latin Empire of Constantinople started under Baldwin of Flanders in 1204, and a Fleming himself). The other way was that of indirect translation, that is to say, of translations of Arabic paraphrases of, or commentaries on, the works of Aristotle, such as had been made by Averroes and by Avicenna before him. It was Aristotle's Physics and (I think) Metaphysics that first became known in this way. In this latter way the West received a version of Aristotle which, like Bottom the Weaver, was strangely "translated." Sometimes translations were made direct from Arabic into Latin; sometimes they were made first into Hebrew, and then new translations were made from Hebrew into Latin. As the Arabic version of Aristotle was not always itself direct, but sometimes made from Syriac versions of the Greek, confusion became confounded. The Latin translations of the Arabic Aristotle sometimes contained not translation, but transliteration of Arabic words or sentences; and Roger Bacon very naturally objected to their unintelligibility. What is more, Aristotle's views, as well as his words, were transmogrified in the process. But the important thing is that for Aristotle's Organon, Ethics, and Politics there were direct translations from the Greek. (See Sandys' History of Classical Scholarship and Renan's Averroes et l'Averroisme.)—E. B.
15. I do not agree with this paragraph. In the first sentence things are alleged about Realism which are not justified. It was the philosophy of the priests and most humane thinkers of the Middle Ages, of St. Anselm and of John Wycliffe. Nor is it true that Realism was the philosophy of the church. It was, in the early Middle Ages; but after Occam (1330) Nominalism triumphed, and was the philosophy of the church till the Reformation. Luther denounced Nominalism.—E. B.
16. Encyclopædia Britannica, article "Scholasticism."
17. The Medieval Mind, by Henry Osborn Taylor.
18. This gives a wrong impression about Nominalism, that it was banned in the fourteenth and fifteenth centuries. The contrary is the case. The attempt of 1339 came to nothing; that of 1473 was belated and unsuccessful. Except Wycliffe, there is no considerable thinker of these centuries, so far as I know, who is not Nominalist. The triumph of Nominalism was no unmixed benefit. Its insistence on study of the individual was indeed favourable to natural science; and Harnack says that it led to good work in psychology. But its nescience about Universals led to obscurantism in theology. Wycliffe as a Realist could hold that God acted secundum rationes exemplares, by certain and known universal rules; the Nominalists reduced God to inscrutable omnipotence. They went on to add that He could therefore only be known at all by the miraculous intervention of the mass through the priesthood. Their scepticism about Universals thus overleapt itself, and fell on the other side, into obscurantist ecclesiasticism.—E. B.
19. Cp. chap. ii, § 1, towards the end.
20. See Gregory's Discovery, chap. vi.
21. Not from 1340-1360, under Edward III, but later under Henry V, 1413-1422.—E. B.
    Edward had Flemish and Bavarian allies.—H. G. W.
22. From Dr. Tille in Helmolt's History of the World.
23. Charles Dickens in his American Notes mentions swine in Broadway, New York, in the middle nineteenth century.
24. In these maritime adventures in the eastern Atlantic and the west African coast the Portuguese were preceded in the thirteenth, fourteenth, and early fifteenth centuries by Normans, Catalonians, and Genoese. See Raymond Beazley, History of Exploration in the Middle Ages.—H. H. J.
25. See Guillemard's Ferdinand Magellan.
26. For an interesting account of these American civilizations, see L. Spence, The Civilization of Ancient Mexico and Myths of Mexico and Peru.
27. See Prescott's History of the Conquest of Mexico and his History of the Conquest of Peru.
28. See Cunninghame Graham's A Vanished Arcadia.
29. Machiavelli examines the causes of Cæsar's collapse, but he holds that it was due to fortuna, against which Cæsar's virtú could not prevail.—E. B.
30. E. B. writes as follows: "I think better of Machiavelli than you do, and especially on two points. (1) He raises a real issue—whether, when a crisis besets the State, the ruler is not bound to abandon the rules of private morality, if by doing so he can preserve the State. If he abandons those rules, he does wrong—and Machiavelli admits that—but, at the same time, as the agent and organ of the State, he does right by preserving it, so far, at any rate, as it is right that it should be preserved. This is a real issue, which one cannot simply dismiss. E.g., all war is wrong, by the rules of private morality, because it is killing; but it may have a qualified and conditioned rightness if it is necessary to preserve the State, and if the State, as a scheme of good life, ought to be preserved. (2) Machiavelli did believe in the people. He only exalts the new prince, who arises to restore order and security in a troubled State. In normal times he believes that the people is a good judge of men: that 'better than many fortresses is not to be hated by the people'; that the trite proverb, 'He who founds himself on the people founds himself on mud,' is untrue, except as applied to demagogues."
31. But he had a better reason for doing this in the fact that there was no heir to the throne. The Wars of the Roses, a bitter dynastic war, were still very vivid in the minds of English people.—F. H. H.
32. Prescott's Appendix to Robertson's History of Charles V.
33. Prescott.