Fifty Things You Need To Know About British History. Hugh Williams
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Название: Fifty Things You Need To Know About British History
Автор: Hugh Williams
Издательство: HarperCollins
Жанр: Историческая литература
isbn: 9780007309504
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The country developed from a wild, barbarous land into a unified self-governing province – Britannia.
The impact of the Roman occupation on Britain was profound. The country developed from a wild, barbarous land inhabited by fierce tribes into a unified self-governing province – Britannia. A network of roads linked all corners of the land; a single currency created a coherent market for trade; and the refinements of Roman civilisation brought fine buildings and magnificent fortifications to the towns and cities. Latin became the language of law and education. The British adopted the customs and attitudes of their governors: many of them wore togas. British metals were taken back to the heart of the Empire to be fashioned into weapons and armour, and wine and exotic fruits made their way northwards in return. Britain developed into what it would become again – a trading nation. But no empires last forever. By the end of the fourth century AD, Britain, like the rest of Rome’s once indomitable possessions, was suffering from invasion on all sides. The Empire had finally cracked in two with an eastern half based in Constantine’s capital of Constantinople and a western part still trying desperately to cling to power in Rome. In 410 AD the last Emperor of the western Empire, Honorius, told the people of Britain that he had no legions left to defend them. Britannia, Rome’s most northerly outpost, the troublesome island that had over four centuries succumbed to its power and become one of its most precious possessions, was abandoned. The unity of Roman Britain broke apart and the country surrendered to the tribal ambitions of foreign marauders. The Dark Ages had begun.
I remember once being involved in a documentary series for the BBC with the historian, John Roberts. It was called ‘The Triumph of the West’ and in it he explained how Western ideas and values had grown to be such a dominant force throughout the world. One sequence was filmed in the Forum in Rome. Roberts talked about Charlemagne, who in the late eighth century conquered a large part of Western Europe and tried to bring some sense of order to the chaos created by the wars of its different tribes. In 800 Charlemagne entered Rome where the Pope made him Holy Roman Emperor, a title that would exist in European history for centuries afterwards. Imagine, said Roberts, what it must have been like for Charlemagne, a man who could not write but who was struggling to tame the disruption all around him, to enter the Forum Romanum – a place which he had never seen before and of which he had no conception. He must have realised that the Roman Empire, although it had been extinguished four hundred years before, created a civilisation more advanced and more sophisticated than the one in which he was living.
For Britain, as for the rest of Europe, the collapse of the Roman Empire was an extraordinary period in its history. Nearly everything it had built – its language was one exception – was eventually demolished. It would be 600 years before anything remotely comparable emerged to replace it.
Saint Augustine Arrives in Britain
In 597 AD Saint Augustine landed in Kent as a missionary from the Pope in Rome. At the same time Celtic missionaries were at work in Ireland, Scotland and the North of England. Britain’s beginnings as a Christian nation had begun.
The History of the Decline and Fall of the Roman Empire by Edward Gibbon is one of the greatest works in British literature. Published in six volumes over twelve years between 1776 and 1788 it surveys its subject with effortless control, its elegant prose never distracted by the mass of detail it seeks to describe. In the last chapter one short sentence stands out. Summing up his colossal narrative Gibbon wrote: ‘I have described the triumph of barbarism and religion.’ In other words religion – Christianity – was for him as much a cause of the collapse of the Roman Empire as was the rise of barbarism. In the main part of the book he devoted two famous chapters to Christianity in which he displayed the sceptical attitudes of the Enlightenment of the eighteenth century. ‘The clergy successfully preached the doctrines of patience and pusillanimity,’ he wrote; ‘the active virtues of society were discouraged; and the last remains of military spirit were buried in the cloister.’ He is particularly scathing about miracles: ‘The lame walked, the blind saw, the sick were healed, the dead were raised, demons were expelled, and the laws of Nature were frequently suspended for the benefit of the church.’ There is much more in the same vein. For Gibbon, Christianity sapped the strength of the Empire and so contributed to its fall.
His views were undoubtedly harsh – the barbarians would probably have sacked Rome with or without Christianity – but in today’s secular age Gibbon’s disenchantment with organised religion must still sound appealing to a lot of people. Whether or not one takes his view, the fact remains that from the start of the seventh century to the middle of the nineteenth, the history of Britain is as much about the history of religion as anything else. Today we may have abandoned Christian teaching in favour of scientific instruction, and prefer a society built on civic concepts of liberty rather than any thoughts of a duty before God, but we were not always like that. Saint Augustine’s mission ensured that Britain was eventually drawn into Europe’s Catholic Church. The Emperors might have gone, but Rome remained a powerful force in the life of Britain.
The history of Britain is as much about the history of religion as anything else.
We know very little about the development of Christianity in Britain during its early years. Rumour has it that Joseph of Arimathea, the man who gave up his prepared tomb for the body of Jesus, visited Glastonbury many years after the Crucifixion, but there is no evidence for this. As Christianity developed, its organisation spread all through the provinces of the Roman Empire and by the middle of the second century AD had become established in Britain. The religion prospered as the Empire tottered. In the third century, when Rome was under threat from Asia as well as Northern Europe, Christians were able to evade prosecution as their persecutors turned their attention to more pressing matters. By the beginning of the fourth century they had strengthened sufficiently to become tolerated; by the end of it theirs was the official religion.
The British took on the role of independent thinking even at this very early stage of Christian development. A man called Pelagius, who came from Britain, began to teach a doctrine that denied the idea of Original Sin, and the bishops of Gaul became so worried about its effects that in the early fifth century they sent Saint Germanus to meet with British Christians and explain the errors of their ways. During his visit Germanus went to pay homage at the shrine of Saint Alban, a martyr who had been executed during one of the last crackdowns on Christianity in the middle of the third or possibly at the beginning of the fourth century.
Before Augustine reached Britain, Celtic missionaries had begun their work, starting in Ireland, which was never part of the Roman Empire. Saint Patrick, who in his youth had been captured by raiders and taken to Ireland as a slave, seems to have carried out missions around the early part or middle of the fifth century. Much later Saint Columba travelled from Ireland to Scotland, and had founded the monastery on the Western Isle of Iona by the time Saint Augustine arrived in Kent. Christianity had successfully survived the Roman withdrawal and was continuing its work among the people of Britain. Up until the end of the sixth century, СКАЧАТЬ