The History of Catholic Europe . Hilaire Belloc

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СКАЧАТЬ Everything else, after, say, 250 A.D., the empty fashionable philosophies, the barbarians filling the army, the current passions and the current despair, made for nothing but ruin.

      There is no parallel to this survival in all the history of mankind. Every other great civilization has, after many centuries of development, either fallen into a fixed and sterile sameness or died and disappeared. There is nothing left of Egypt, there is nothing left of Assyria. The Eastern civilizations remain, but remain immovable; or if they change can only vulgarly copy external models.

      But the civilization of Europe—the civilization, that is, of Rome and of the Empire—had a third fortune differing both from death and from sterility: it survived to a resurrection. Its essential seeds were preserved for a Second Spring.

      For five or six hundred years men carved less well, wrote verse less well, let roads fall slowly into ruin, lost or rather coarsened the machinery of government, forgot or neglected much in letters and in the arts and in the sciences. But there was preserved, right through that long period, not only so much of letters and of the arts as would suffice to bridge the great gulf between the fifth century and the eleventh, but also so much of what was really vital in the mind of Europe as would permit that mind to blossom again after its repose. And the agency, I repeat, which effected this conservation of the seeds, was the Catholic Church.

      It is impossible to understand this truth, indeed it is impossible to make any sense at all of European history, if we accept that story of the decline which is currently put forward in anti-Catholic academies, and which has seemed sufficient to anti-Catholic historians.

      Their version is, briefly, this: The Roman Empire, becoming corrupt and more vicious through the spread of luxury and through a sort of native weakness to be discovered in the very blood of the Mediterranean, was at last invaded and overwhelmed by young and vigorous tribes of Germans. These brought with them all the strength of those native virtues which later rejected the unity of Christendom and began the modern Protestant societies—which are already nearly atheist and very soon will be wholly so.

      A generic term has been invented by these modern and false historians whose version I am here giving; the vigorous, young, uncorrupt, and virtuous tribes which are imagined to have broken through the boundaries of the effete Empire and to have rejuvenated it, are grouped together as "Teutonic:" a German strain very strong numerically, superior also to what was left of Roman civilization in virile power, is said to have come in and to have taken over the handling of affairs. One great body of these Germans, the Franks, are said to have taken over Gaul; another (the Goths, in their various branches) Italy and Spain. But most complete, most fruitful, and most satisfactory of all (they tell us) was the eruption of these vigorous and healthy pagans into the outlying province of Britain, which they wholly conquered, exterminating its original inhabitants and colonizing it with their superior stock.

      "It was inevitable" (the anti-Catholic historian proceeds to admit) "that the presence of uncultured though superior men should accelerate the decline of arts in the society which they thus conquered. It is further to be deplored that their simpler and native virtues were contaminated by the arts of the Roman clergy and that in some measure the official religion of Rome captured their noble souls; for that official religion permitted the poison of the Roman decline to affect all the European mind—even the German mind—for many centuries. But at the same time this evil effect was counter-balanced by the ineradicable strength and virtues of the Northern barbaric blood. This sacred Teutonic blood it was which brought into Western Europe the subtlety of romantic conceptions, the true lyric touch in poetry, the deep reverence which was (till recently) the note of their religion, the love of adventure in which the old civilization was lacking, and a vast respect for women. At the same time their warrior spirit evolved the great structure of feudalism, the chivalric model and the whole military ideal of mediæval civilization.

      "Is it to be wondered at that when great new areas of knowledge were opened up in the later fifteenth century by suddenly expanded travel, by the printing press, and by an unexpected advance in physical science, the emancipation of the European mind should have brought this pure and barbaric stock to its own again?

      "In proportion as Teutonic blood was strong, in that proportion was the hierarchy of the Catholic Church and the hold upon men of Catholic tradition, shaken in the early sixteenth century; and before that century had closed the manly stirp of North Germany, Holland, Scandinavia and England, had developed the Protestant civilization a society advancing, healthy, and already the master of all rivals; destined soon to be, if it be not already, supreme."

      Such is not an exaggerated summary of what the anti-Catholic school of history gave us from German and from English universities (with the partial aid of anti-Catholic academic forces within Catholic countries) during the first two-thirds of the nineteenth century.

      There went with this strange way of rewriting history a flood of wild hypotheses presented as fact. Thus Parliaments (till lately admired) were imagined—and therefore stated—to be Teutonic, non-Roman, therefore non-Catholic in origin. The gradual decline of slavery was attributed to the same miraculous powers in the northern pagans; and in general whatever thing was good in itself or was consonant with modern ideas, was referred back to this original source of good in the business of Europe: the German tribes.

      Meanwhile the religious hatred these false historians had of civilization, that is, of Roman tradition and the Church, showed itself in a hundred other ways: the conquest of Spain by the Mohammedans was represented by them as the victory of a superior people over a degraded and contemptible one: the Reconquest of Spain by our race over the Asiatics as a disaster: its final triumphant instrument, the Inquisition, which saved Spain from a Moorish ravage was made out a monstrosity. Every revolt, however obscure, against the unity of European civilization in the Middle Ages (notably the worst revolt of all, the Albigensian), was presented as a worthy uplifting of the human mind against conditions of bondage. Most remarkable of all, the actual daily life of Catholic Europe, the habit, way of thought and manner of men, during the period of unity—from, say, the eighth century to the fifteenth—was simply omitted!

      At the moment when history was struggling to become a scientific study, this school of self-pleasing fairy tales held the field. When at last history did become a true scientific study, this school collapsed. But it yet retains, as an inheritance from its old hegemony, a singular power in the lower and more popular forms of historical writing; and where the English language is spoken it is, even today, almost the only view of European development which the general student can obtain.

      It will be noted at the outset that the whole of the fantastic picture which this old and now discredited theory presented, is based upon a certain conception of what happened at the breakdown of the Roman Empire.

      Unless these barbaric German tribes did come in and administrate, unless they really were very considerable in number, unless their character in truth was what this school postulated it to be—vigorous, young, virtuous and all the rest of it—unless there did indeed take place a struggle between this imaginary great German nation and the Mediterranean civilization, in which the former won and ruled as conquerors over subject peoples; unless these primary axioms have some historical truth in them, the theory which is deduced from them has no historical value whatsoever.

      A man may have a preference, as a Protestant or merely as an inhabitant of North Germany or Scandinavia, for the type of man who originally lived his degraded life outside the Roman Empire. He may, as an anti-Catholic of any kind, hope that civilization was decadent through Catholicism at the end of the united Roman Empire, and it may please him to imagine that the coincidence of what was originally barbaric with what is now Protestant German Europe is a proof of the former's original prowess. Nay, he may even desire that the non-Catholic and non-traditional type in our civilization shall attain to a supremacy which it certainly has not yet reached.2 But the whole thing is only a pleasant (or unpleasant) dream, something to imagine and not СКАЧАТЬ