Europe and the Faith "Sine auctoritate nulla vita". Hilaire Belloc

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СКАЧАТЬ would be much grumbling against the taxes and here and there revolts against them, but never a suggestion that the taxes should be levied by any other than imperial authority, or imposed in any other than the imperial manner. There was plenty of conflict between armies and individuals as to who should have the advantage of ruling, but never any doubt as to the type of function which the "Emperor" filled, nor as to the type of universally despotic action which he exercised. There were any number of little local liberties and customs which were the pride of the separate places to which they attached, but there was no conception of such local differences being antagonistic to the one life of the one State. That State was, for the men of that time, the World.

      The complete unity of this social system was the more striking from the fact that it underlay not only such innumerable local customs and liberties, but an almost equal number of philosophic opinions, of religious practices, and of dialects. There was not even one current official language for the educated thought of the Empire: there were two, Greek and Latin. And in every department of human life there co-existed this very large liberty of individual and local expression, coupled with a complete, and, as it were, necessary unity, binding the whole vast body together. Emperor might succeed Emperor, in a series of civil wars. Several Emperors might be reigning together. The office of Emperor might even be officially and consciously held in commission among four or more men. But the power of the Emperor was always one power, his office one office, and the system of the Empire one system.

      It is not the purpose of these few pages to attempt a full answer to the question of how such a civic state of mind came to be, but the reader must have some sketch of its development if he is to grasp its nature.

      The old Mediterranean world out of which the Empire grew had consisted (before that Empire was complete—say, from an unknown most distant past to 50 B.C.) in two types of society: there stood in it as rare exceptions States, or nations in our modern sense, governed by a central Government, which controlled a large area, and were peopled by the inhabitants of many towns and villages. Of this sort was ancient Egypt. But there were also, surrounding that inland sea, in such great numbers as to form the predominant type of society, a series of Cities, some of them commercial ports, most of them controlling a small area from which they drew their agricultural subsistence, but all of them remarkable for this, that their citizens drew their civic life from, felt patriotism for, were the soldiers of, and paid their taxes to, not a nation in our sense but a municipality.

      These cities and the small surrounding territories which they controlled (which, I repeat, were often no more than local agricultural areas necessary for the sustenance of the town) were essentially the sovereign Powers of the time. Community of language, culture, and religion might, indeed, bind them in associations more or less strict. One could talk of the Phoenician cities, of the Greek cities, and so forth. But the individual City was always the unit. City made war on City. The City decided its own customs, and was the nucleus of religion. The God was the God of the city. A rim of such points encircled the eastern and central Mediterranean wherever it was habitable by man. Even the little oasis of the Cyrenæan land with sand on every side, but habitable, developed its city formations. Even on the western coasts of the inland ocean, which received their culture by sea from the East, such City States, though more rare, dotted the littoral of Algeria, Provence and Spain.

      Three hundred years before Our Lord was born this moral equilibrium was disturbed by the huge and successful adventure of the Macedonian Alexander.

      The Greek City States had just been swept under the hegemony of Macedon, when, in the shape of small but invincible armies, the common Greek culture under Alexander overwhelmed the East. Egypt, the Levant littoral and much more, were turned into one Hellenized (that is, "Greecified") civilization. The separate cities, of course, survived, and after Alexander's death unity of control was lost in various and fluctuating dynasties derived from the arrangements and quarrels of his generals. But the old moral equilibrium was gone and the conception of a general civilization had appeared. Henceforward the Syrian, the Jew, the Egyptian saw with Greek eyes and the Greek tongue was the medium of all the East for a thousand years. Hence are the very earliest names of Christian things, Bishop, Church, Priest, Baptism, Christ, Greek names. Hence all our original documents and prayers are Greek and shine with a Greek light: nor are any so essentially Greek in idea as the four Catholic Gospels.

      Meanwhile in Italy one city, by a series of accidents very difficult to follow (since we have only later accounts—and they are drawn from the city's point of view only), became the chief of the City States in the Peninsula. Some few it had conquered in war and had subjected to taxation and to the acceptation of its own laws; many it protected by a sort of superior alliance; with many more its position was ill defined and perhaps in origin had been a position of allied equality. But at any rate, a little after the Alexandrian Hellenization of the East this city had in a slower and less universal way begun to break down the moral equilibrium of the City States in Italy, and had produced between the Apennines and the sea (and in some places beyond the Apennines) a society in which the City State, though of coarse surviving, was no longer isolated or sovereign, but formed part of a larger and already definite scheme. The city which had arrived at such a position, and which was now the manifest capital of the Italian scheme, was ROME.

      Contemporary with the last successes of this development in Italy went a rival development very different in its nature, but bound to come into conflict with the Roman because it also was extending. This was the commercial development of Carthage. Carthage, a Phoenician, that is, a Levantine and Semitic, colony, had its city life like all the rest. It had shown neither the aptitude nor the desire that Rome had shown for conquest, for alliances, and in general for a spread of its spirit and for the domination of its laws and modes of thought. The business of Carthage was to enrich itself: not indirectly as do soldiers (who achieve riches as but one consequence of the pursuit of arms), but directly, as do merchants, by using men indirectly, by commerce, and by the exploitation of contracts.

      The Carthaginian occupied mining centres in Spain, and harbors wherever he could find them, especially in the Western Mediterranean. He employed mercenary troops. He made no attempt to radiate outward slowly step by step, as does the military type, but true to the type of every commercial empire, from his own time to our own, the Carthaginian built up a scattered hotchpotch of dominion, bound together by what is today called the "Command of the Sea."

      That command was long absolute and Carthaginian power depended on it wholly. But such a power could not co-exist with the growing strength of martial Italy. Rome challenged Carthage; and after a prodigious struggle, which lasted to within two hundred years of the birth of Our Lord, ruined the Carthaginian power. Fifty years later the town itself was destroyed by the Romans, and its territory turned into a Roman province. So perished for many hundred years the dangerous illusion that the merchant can master the soldier. But never had that illusion seemed nearer to the truth than at certain moments in the duel between Carthage and Rome.

      The main consequence of this success was that, by the nature of the struggle, the Western Mediterranean, with all its City States, with its half-civilized Iberian peoples, lying on the plateau of Spain behind the cities of the littoral, the corresponding belt of Southern France, and the cultivated land of Northern Africa, fell into the Roman system, and became, but in a more united way, what Italy had already long before become. The Roman power, or, if the term be preferred, the Roman confederation, with its ideas of law and government, was supreme in the Western Mediterranean and was compelled by its geographical position to extend itself inland further and further into Spain, and even (what was to be of prodigious consequence to the world) into GAUL.

      But before speaking of the Roman incorporation of Gaul we must notice that in the hundred years after the final fall of Carthage, the Eastern Mediterranean had also begun to come into line. This Western power, the Roman, thus finally established, occupied Corinth in the same decade as that which saw the final destruction of Carthage, and what had once been Greece became a Roman province. All the Alexandrian or Grecian East—Syria, Egypt—followed. The Macedonian power in its provinces СКАЧАТЬ