A Short History of the World Part 21

[Ill.u.s.tration: JERUSALEM, SHOWING THE MOSQUE OF OMAR]

Very speedily the intolerant self-sufficiency of the early days of faith, which made the Koran seem the only possible book, was dropped. Learning sprang up everywhere in the footsteps of the Arab conquerors. By the eighth century there was an educational {256} organization throughout the whole "Arabized" world. In the ninth learned men in the schools of Cordoba in Spain were corresponding with learned men in Cairo, Bagdad, Bokhara and Samarkand. The Jewish mind a.s.similated very readily with the Arab, and for a time the two Semitic races worked together through the medium of Arabic. Long after the political break-up and enfeeblement of the Arabs, this intellectual community of the Arab-speaking world endured. It was still producing very considerable results in the thirteenth century.

[Ill.u.s.tration: VIEW OF CAIRO MOSQUES]

So it was that the systematic acc.u.mulation and criticism of facts which was first begun by the Greeks was resumed in this astonis.h.i.+ng renascence of the Semitic world. The seed of Aristotle and the museum of Alexandria that had lain so long inactive and neglected now germinated and began to grow towards fruition. Very great advances were made in mathematical, medical and physical science. {257} The clumsy Roman numerals were ousted by the Arabic figures we use to this day and the zero sign was first employed. The very name _algebra_ is Arabic. So is the word chemistry. The names of such stars as Algol, Aldebaran and Bootes preserve the traces of Arab conquests in the sky. Their philosophy was destined to reanimate the medieval philosophy of France and Italy and the whole Christian world.

The Arab experimental chemists were called alchemists, and they were still sufficiently barbaric in spirit to keep their methods and results secret as far as possible. They realized from the very beginning what enormous advantages their possible discoveries might give them, and what far-reaching consequences they might have on human life. They came upon many metallurgical and technical devices of the utmost value, alloys and dyes, distilling, tinctures and essences, optical gla.s.s; but the two chief ends they sought, they sought in vain. One was "the philosopher's stone"--a means of changing the metallic elements one into another and so getting a control of artificial gold, and the other was the _elixir vitoe_, a stimulant that would revivify age and prolong life indefinitely. The crabbed patient experimenting of these Arab alchemists spread into the Christian world. The fascination of their enquiries spread. Very gradually the activities of these alchemists became more social and co-operative. They found it profitable to exchange and compare ideas. By insensible gradations the last of the alchemists became the first of the experimental philosophers.

The old alchemists sought the philosopher's stone which was to trans.m.u.te base metals to gold, and an elixir of immortality; they found the methods of modern experimental science which promise in the end to give man illimitable power over the world and over his own destiny.

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XLV

THE DEVELOPMENT OF LATIN CHRISTENDOM

It is worth while to note the extremely shrunken dimensions of the share of the world remaining under Aryan control in the seventh and eighth centuries. A thousand years before, the Aryan-speaking races were triumphant over all the civilized world west of China.

Now the Mongol had thrust as far as Hungary, nothing of Asia remained under Aryan rule except the Byzantine dominions in Asia Minor, and all Africa was lost and nearly all Spain. The great h.e.l.lenic world had shrunken to a few possessions round the nucleus of the trading city of Constantinople, and the memory of the Roman world was kept alive by the Latin of the western Christian priests. In vivid contrast to this tale of retrogression, the Semitic tradition had risen again from subjugation and obscurity after a thousand years of darkness.

Yet the vitality of the Nordic peoples was not exhausted.

Confined now to Central and North-Western Europe and terribly muddled in their social and political ideas, they were nevertheless building up gradually and steadily a new social order and preparing unconsciously for the recovery of a power even more extensive than that they had previously enjoyed.

We have told how at the beginning of the sixth century there remained no central government in Western Europe at all. That world was divided up among numbers of local rulers holding their own as they could. This was too insecure a state of affairs to last; a system of co-operation and a.s.sociation grew up in this disorder, the feudal system, which has left its traces upon European life up to the present time. This feudal system was a sort of crystallization of society about power. Everywhere the lone man felt insecure and was prepared to barter a certain amount of his liberty for help and protection. He sought a stronger man as his lord and protector; {259} he gave him military services and paid him dues, and in return he was confirmed in his possession of what was his. His lord again found safety in va.s.salage to a still greater lord. Cities also found it convenient to have feudal protectors, and monasteries and church estates bound themselves by similar ties. No doubt in many cases allegiance was claimed before it was offered; the system grew downward as well as upward.

So a sort of pyramidal system grew up, varying widely in different localities, permitting at first a considerable play of violence and private warfare but making steadily for order and a new reign of law. The pyramids grew up until some became recognizable as kingdoms. Already by the early sixth century a Frankish kingdom existed under its founder Clovis in what is now France and the Netherlands, and presently Visigothic and Lombard and Gothic kingdoms were in existence.

The Moslim when they crossed the Pyrenees in 720 found this Frankish kingdom under the practical rule of Charles Martel, the Mayor of the Palace of a degenerate descendant of Clovis, and experienced the decisive defeat of Poitiers (732) at his hands.

This Charles Martel was practically overlord of Europe north of the Alps from the Pyrenees to Hungary. He ruled over a mult.i.tude of subordinate lords speaking French-Latin, and High and Low German languages. His son Pepin extinguished the last descendants of Clovis and took the kingly state and t.i.tle. His grandson Charlemagne, who began to reign in 768, found himself lord of a realm so large that he could think of reviving the t.i.tle of Latin Emperor. He conquered North Italy and made himself master of Rome.

Approaching the story of Europe as we do from the wider horizons of a world history we can see much more distinctly than the mere nationalist historian how cramping and disastrous this tradition of the Latin Roman Empire was. A narrow intense struggle for this phantom predominance was to consume European energy for more than a thousand years. Through all that period it is possible to trace certain unquenchable antagonisms; they run through the wits of Europe like the obsessions of a demented mind. One driving force was this ambition of successful rulers, which Charlemagne (Charles the Great) embodied, to become Caesar. The realm of Charlemagne consisted of a complex of feudal German states at {260} various stages of barbarism. West of the Rhine, most of these German peoples had learnt to speak various Latinized dialects which fused at last to form French. East of the Rhine, the racially similar German peoples did not lose their German speech. On account of this, communication was difficult between these two groups of barbarian conquerors and a split easily brought about. The split was made the more easy by the fact that the Frankish usage made it seem natural to divide the empire of Charlemagne among his sons at his death. So one aspect of the history of Europe from the days of Charlemagne onwards is a history of first this monarch and his family and then that, struggling to a precarious heads.h.i.+p of the kings, princes, dukes, bishops and cities of Europe, while a steadily deepening antagonism between the French and German speaking elements develops in the medley. There was a formality of election for each emperor; and the climax of his ambition was to struggle to the possession of that worn-out, misplaced capital Rome and to a coronation there.

[Map: Area more or less under Frankish dominion in the time of Charles Martel]

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The next factor in the European political disorder was the resolve of the Church at Rome to make no temporal prince but the Pope of Rome himself emperor in effect. He was already pontifex maximus; for all practical purposes he held the decaying city; if he had no armies he had at least a vast propaganda organization in his priests throughout the whole Latin world; if he had little power over men's bodies he held the keys of heaven and h.e.l.l in their imaginations and could exercise much influence upon their souls.

So throughout the middle ages while one prince manoeuvred against another first for equality, then for ascendancy, and at last for the supreme prize, the Pope of Rome, sometimes boldly, sometimes craftily, sometimes feebly--for the Popes were a succession of oldish men and the average reign of a Pope was not more than two years--manoeuvred for the submission of all the princes to himself as the ultimate overlord of Christendom.

But these antagonisms of prince against prince and of Emperor against Pope do not by any means exhaust the factors of the European confusion. There was still an Emperor in Constantinople speaking Greek and claiming the allegiance of all Europe. When Charlemagne sought to revive the empire, it was merely the Latin end of the empire he revived. It was natural that a sense of rivalry between Latin Empire and Greek Empire should develop very readily. And still more readily did the rivalry of Greek-speaking Christianity and the newer Latin-speaking version develop. The Pope of Rome claimed to be the successor of St.

Peter, the chief of the apostles of Christ, and the head of the Christian community everywhere. Neither the emperor nor the patriarch in Constantinople were disposed to acknowledge this claim. A dispute about a fine point in the doctrine of the Holy Trinity consummated a long series of dissensions in a final rupture in 1054. The Latin Church and the Greek Church became and remained thereafter distinct and frankly antagonistic. This antagonism must be added to the others in our estimate of the conflicts that wasted Latin Christendom in the middle ages.

Upon this divided world of Christendom rained the blows of three sets of antagonists. About the Baltic and North Seas remained a series of Nordic tribes who were only very slowly and reluctantly {263} Christianized; these were the Northmen. They had taken to the sea and piracy, and were raiding all the Christian coasts down to Spain. They had pushed up the Russian rivers to the desolate central lands and brought their s.h.i.+pping over into the south-flowing rivers. They had come out upon the Caspian and Black Seas as pirates also. They set up princ.i.p.alities in Russia; they were the first people to be called Russians. These Northmen Russians came near to taking Constantinople. England in the early ninth century was a Christianized Low German country under a king, Egbert, a protege and pupil of Charlemagne. The Northmen wrested half the kingdom from his successor Alfred the Great (886), and finally under Canute (1016) made themselves masters of the whole land. Under Rolph the Ganger (912) another band of Northmen conquered the north of France, which became Normandy.

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[Ill.u.s.tration: STATUE OF CHARLEMAGNE IN FRONT OF NOTRE DAME, PARIS]

Canute ruled not only over England but over Norway and Denmark, but his brief empire fell to pieces at his death through that political weakness of the barbaric peoples--division among a ruler's sons. It is interesting to speculate what might have happened if this temporary union of the Northmen had endured.

They were a race of astonis.h.i.+ng boldness and energy. They sailed in their galleys even to Iceland and Greenland. They were the first Europeans to land on American soil. Later on Norman adventurers were to recover Sicily from the Saracens and sack Rome. It is a fascinating thing to imagine what a great northern sea-faring power might have grown out of Canute's kingdom, reaching from America to Russia.

To the east of the Germans and Latinized Europeans was a medley of Slav tribes and Turkish peoples. Prominent among these were the Magyars or Hungarians who were coming westward throughout the eighth and ninth centuries. Charlemagne held them for a time, but after his death they established themselves in what is now Hungary; and after the fas.h.i.+on of their kindred predecessors, the Huns, raided every summer into the settled parts of Europe. In 938 they went through Germany into France, crossed the Alps into North Italy, and so came home, burning, robbing and destroying.

Finally pounding away from the south at the vestiges of the {264} Roman Empire were the Saracens. They had made themselves largely masters of the sea; their only formidable adversaries upon the water were the Northmen, the Russian Northmen out of the Black Sea and the Northmen of the west.

[Map: Europe at the death of Charlemagne--814]

Hemmed in by these more vigorous and aggressive peoples, amidst forces they did not understand and dangers they could not estimate, Charlemagne and after him a series of other ambitious spirits took up the futile drama of restoring the Western Empire under the name of the Holy Roman Empire. From the time of Charlemagne onward this idea obsessed the political life of Western Europe, while in the East the Greek half of the Roman power decayed and dwindled until at last nothing remained of it at all but the corrupt trading city of Constantinople and a few miles of territory about it. Politically the continent of Europe remained traditional and uncreative from the time of Charlemagne onward for a thousand years.

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The name of Charlemagne looms large in European history but his personality is but indistinctly seen. He could not read nor write, but he had a considerable respect for learning; he liked to be read aloud to at meals and he had a weakness for theological discussion. At his winter quarters at Aix-la-Chapelle or Mayence he gathered about him a number of learned men and picked up much from their conversation. In the summer he made war, against the Spanish Saracens, against the Slavs and Magyars, against the Saxons, and other still heathen German tribes. It is doubtful whether the idea of becoming Caesar in succession to Romulus Augustulus occurred to him before his acquisition of North Italy, or whether it was suggested to him by Pope Leo III, who was anxious to make the Latin Church independent of Constantinople.

There were the most extraordinary manoeuvres at Rome between the Pope and the prospective emperor in order to make it appear or not appear as if the Pope gave him the imperial crown. The Pope succeeded in crowning his visitor and conqueror by surprise in St.

Peter's on Christmas Day 800 A.D. He produced a crown, put it on the head of Charlemagne and hailed him Caesar and Augustus. There was great applause among the people. Charlemagne was by no means pleased at the way in which the thing was done, it rankled in his mind as a defeat; and he left the most careful instructions to his son that he was not to let the Pope crown him emperor; he was to seize the crown into his own hands and put it on his own head himself. So at the very outset of this imperial revival we see beginning the age-long dispute of Pope and Emperor for priority.

But Louis the Pious, the son of Charlemagne, disregarded his father's instructions and was entirely submissive to the Pope.

The empire of Charlemagne fell apart at the death of Louis the Pious and the split between the French-speaking Franks and the German-speaking Franks widened. The next emperor to arise was Otto, the son of a certain Henry the Fowler, a Saxon, who had been elected King of Germany by an a.s.sembly of German princes and prelates in 919. Otto descended upon Rome and was crowned emperor there in 962. This Saxon line came to an end early in the eleventh century and gave place to other German rulers. The feudal princes and n.o.bles to the west who spoke various French dialects {266} did not fall under the sway of these German emperors after the Carlovingian line, the line that is descended from Charlemagne, had come to an end, and no part of Britain ever came into the Holy Roman Empire. The Duke of Normandy, the King of France and a number of lesser feudal rulers remained outside.

In 987 the Kingdom of France pa.s.sed out of the possession of the Carlovingian line into the hands of Hugh Capet, whose descendants were still reigning in the eighteenth century. At the time of Hugh Capet the King of France ruled only a comparatively small territory round Paris.

In 1066 England was attacked almost simultaneously by an invasion of the Norwegian Northmen under King Harold Hardrada and by the Latinized Northmen under the Duke of Normandy. Harold King of England defeated the former at the battle of Stamford Bridge, and was defeated by the latter at Hastings. England was conquered by the Normans, and so cut off from Scandinavian, Teutonic and Russian affairs, and brought into the most intimate relations and conflicts with the French. For the next four centuries the English were entangled in the conflicts of the French feudal princes and wasted upon the fields of France.

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XLVI

THE CRUSADES AND THE AGE OF PAPAL DOMINION

It is interesting to note that Charlemagne corresponded with the Caliph Haroun-al-Raschid, the Haroun-al-Raschid of the _Arabian Nights_. It is recorded that Haroun-al-Raschid sent amba.s.sadors from Bagdad--which had now replaced Damascus as the Moslem capital--with a splendid tent, a water clock, an elephant and the keys of the Holy Sepulchre. This latter present was admirably calculated to set the Byzantine Empire and this new Holy Roman Empire by the ears as to which was the proper protector of the Christians in Jerusalem.

These presents remind us that while Europe in the ninth century was still a weltering disorder of war and pillage, there flourished a great Arab Empire in Egypt and Mesopotamia, far more civilized than anything Europe could show. Here literature and science still lived; the arts flourished, and the mind of man could move without fear or superst.i.tion. And even in Spain and North Africa where the Saracenic dominions were falling into political confusion there was a vigorous intellectual life.

Aristotle was read and discussed by these Jews and Arabs during these centuries of European darkness. They guarded the neglected seeds of science and philosophy.

North-east of the Caliph's dominions was a number of Turkish tribes. They had been converted to Islam, and they held the faith much more simply and fiercely than the actively intellectual Arabs and Persians to the south. In the tenth century the Turks were growing strong and vigorous while the Arab power was divided and decaying. The relations of the Turks to the Empire of the Caliphate became very similar to the relations of the Medes to the last Babylonian Empire fourteen centuries before. In the eleventh century a group of Turkish tribes, the Seljuk Turks, came down into Mesopotamia and made the Caliph their nominal ruler but really their {268} captive and tool. They conquered Armenia.

Then they struck at the remnants of the Byzantine power in Asia Minor. In 1071 the Byzantine army was utterly smashed at the battle of Melasgird, and the Turks swept forward until not a trace of Byzantine rule remained in Asia. They took the fortress of Nicaea over against Constantinople, and prepared to attempt that city.

The Byzantine emperor, Michael VII, was overcome with terror. He was already heavily engaged in warfare with a band of Norman adventurers who had seized Durazzo, and with a fierce Turkish people, the Petschenegs, who were raiding over the Danube. In his extremity he sought help where he could, and it is notable that he did not appeal to the western emperor but to the Pope of Rome as the head of Latin Christendom. He wrote to Pope Gregory VII, and his successor Alexius Comnenus wrote still more urgently to Urban II.