A Short History of England Part 3

IX

NATIONALITY AND THE FRENCH WARS

If any one wishes to know what we mean when we say that Christendom was and is one culture, or one civilization, there is a rough but plain way of putting it. It is by asking what is the most common, or rather the most commonplace, of all the uses of the word "Christian." There is, of course, the highest use of all; but it has nowadays many other uses.

Sometimes a Christian means an Evangelical. Sometimes, and more recently, a Christian means a Quaker. Sometimes a Christian means a modest person who believes that he bears a resemblance to Christ. But it has long had one meaning in casual speech among common people, and it means a culture or a civilization. Ben Gunn on Treasure Island did not actually say to Jim Hawkins, "I feel myself out of touch with a certain type of civilization"; but he did say, "I haven't tasted Christian food." The old wives in a village looking at a lady with short hair and trousers do not indeed say, "We perceive a divergence between her culture and our own"; but they do say, "Why can't she dress like a Christian?" That the sentiment has thus soaked down to the simplest and even stupidest daily talk is but one evidence that Christendom was a very real thing. But it was also, as we have seen, a very localized thing, especially in the Middle Ages. And that very lively localism the Christian faith and affections encouraged led at last to an excessive and exclusive parochialism. There were rival shrines of the same saint, and a sort of duel between two statues of the same divinity. By a process it is now our difficult duty to follow, a real estrangement between European peoples began. Men began to feel that foreigners did not eat or drink like Christians, and even, when the philosophic schism came, to doubt if they were Christians.

There was, indeed, much more than this involved. While the internal structure of mediaevalism was thus parochial and largely popular, in the greater affairs, and especially the external affairs, such as peace and war, most (though by no means all) of what was mediaeval was monarchical.

To see what the kings came to mean we must glance back at the great background, as of darkness and daybreak, against which the first figures of our history have already appeared. That background was the war with the barbarians. While it lasted Christendom was not only one nation but more like one city--and a besieged city. Wess.e.x was but one wall or Paris one tower of it; and in one tongue and spirit Bede might have chronicled the siege of Paris or Abbo sung the song of Alfred. What followed was a conquest and a conversion; all the end of the Dark Ages and the dawn of mediaevalism is full of the evangelizing of barbarism.

And it is the paradox of the Crusades that though the Saracen was superficially more civilized than the Christian, it was a sound instinct which saw him also to be in spirit a destroyer. In the simpler case of northern heathenry the civilization spread with a simplier progress. But it was not till the end of the Middle Ages, and close on the Reformation, that the people of Prussia, the wild land lying beyond Germany, were baptized at all. A flippant person, if he permitted himself a profane confusion with vaccination, might almost be inclined to suggest that for some reason it didn't "take" even then.

The barbarian peril was thus brought under bit by bit, and even in the case of Islam the alien power which could not be crushed was evidently curbed. The Crusades became hopeless, but they also became needless. As these fears faded the princes of Europe, who had come together to face them, were left facing each other. They had more leisure to find that their own captaincies clashed; but this would easily have been overruled, or would have produced a petty riot, had not the true creative spontaneity, of which we have spoken in the local life, tended to real variety. Royalties found they were representatives almost without knowing it; and many a king insisting on a genealogical tree or a t.i.tle-deed found he spoke for the forests and the songs of a whole country-side. In England especially the transition is typified in the accident which raised to the throne one of the n.o.blest men of the Middle Ages.

Edward I. came clad in all the splendours of his epoch. He had taken the Cross and fought the Saracens; he had been the only worthy foe of Simon de Montfort in those baronial wars which, as we have seen, were the first sign (however faint) of a serious theory that England should be ruled by its barons rather than its kings. He proceeded, like Simon de Montfort, and more solidly, to develop the great mediaeval inst.i.tution of a parliament. As has been said, it was superimposed on the existing parish democracies, and was first merely the summoning of local representatives to advise on local taxation. Indeed its rise was one with the rise of what we now call taxation; and there is thus a thread of theory leading to its latter claims to have the sole right of taxing.

But in the beginning it was an instrument of the most equitable kings, and notably an instrument of Edward I. He often quarrelled with his parliaments and may sometimes have displeased his people (which has never been at all the same thing), but on the whole he was supremely the representative sovereign. In this connection one curious and difficult question may be considered here, though it marks the end of a story that began with the Norman Conquest. It is pretty certain that he was never more truly a representative king, one might say a republican king, than in the fact that he expelled the Jews. The problem is so much misunderstood and mixed with notions of a stupid spite against a gifted and historic race as such, that we must pause for a paragraph upon it.

The Jews in the Middle Ages were as powerful as they were unpopular.

They were the capitalists of the age, the men with wealth banked ready for use. It is very tenable that in this way they were useful; it is certain that in this way they were used. It is also quite fair to say that in this way they were ill-used. The ill-usage was not indeed that suggested at random in romances, which mostly revolve on the one idea that their teeth were pulled out. Those who know this as a story about King John generally do not know the rather important fact that it was a story against King John. It is probably doubtful; it was only insisted on as exceptional; and it was, by that very insistence, obviously regarded as disreputable. But the real unfairness of the Jews' position was deeper and more distressing to a sensitive and highly civilized people. They might reasonably say that Christian kings and n.o.bles, and even Christian popes and bishops, used for Christian purposes (such as the Crusades and the cathedrals) the money that could only be acc.u.mulated in such mountains by a usury they inconsistently denounced as unchristian; and then, when worse times came, gave up the Jew to the fury of the poor, whom that useful usury had ruined. That was the real case for the Jew; and no doubt he really felt himself oppressed.

Unfortunately it was the case for the Christians that they, with at least equal reason, felt him as the oppressor; and that _mutual_ charge of tyranny is the Semitic trouble in all times. It is certain that in popular sentiment, this Anti-Semitism was not excused as uncharitableness, but simply regarded as charity. Chaucer puts his curse on Hebrew cruelty into the mouth of the soft-hearted prioress, who wept when she saw a mouse in a trap; and it was when Edward, breaking the rule by which the rulers had hitherto fostered their bankers' wealth, flung the alien financiers out of the land, that his people probably saw him most plainly at once as a knight errant and a tender father of his people.

Whatever the merits of this question, such a portrait of Edward was far from false. He was the most just and conscientious type of mediaeval monarch; and it is exactly this fact that brings into relief the new force which was to cross his path and in strife with which he died.

While he was just, he was also eminently legal. And it must be remembered, if we would not merely read back ourselves into the past, that much of the dispute of the time was legal; the adjustment of dynastic and feudal differences not yet felt to be anything else. In this spirit Edward was asked to arbitrate by the rival claimants to the Scottish crown; and in this sense he seems to have arbitrated quite honestly. But his legal, or, as some would say, pedantic mind made the proviso that the Scottish king as such was already under his suzerainty, and he probably never understood the spirit he called up against him; for that spirit had as yet no name. We call it to-day Nationalism.

Scotland resisted; and the adventures of an outlawed knight named Wallace soon furnished it with one of those legends which are more important than history. In a way that was then at least equally practical, the Catholic priests of Scotland became especially the patriotic and Anti-English party; as indeed they remained even throughout the Reformation. Wallace was defeated and executed; but the heather was already on fire; and the espousal of the new national cause by one of Edward's own knights named Bruce, seemed to the old king a mere betrayal of feudal equity. He died in a final fury at the head of a new invasion upon the very border of Scotland. With his last words the great king commanded that his bones should be borne in front of the battle; and the bones, which were of gigantic size, were eventually buried with the epitaph, "Here lies Edward the Tall, who was the hammer of the Scots." It was a true epitaph, but in a sense exactly opposite to its intention. He was their hammer, but he did not break but make them; for he smote them on an anvil and he forged them into a sword.

That coincidence or course of events, which must often be remarked in this story, by which (for whatever reason) our most powerful kings did not somehow leave their power secure, showed itself in the next reign, when the baronial quarrels were resumed and the northern kingdom, under Bruce, cut itself finally free by the stroke of Bannockburn. Otherwise the reign is a mere interlude, and it is with the succeeding one that we find the new national tendency yet further developed. The great French wars, in which England won so much glory, were opened by Edward III., and grew more and more nationalist. But even to feel the transition of the time we must first realize that the third Edward made as strictly legal and dynastic a claim to France as the first Edward had made to Scotland; the claim was far weaker in substance, but it was equally conventional in form. He thought, or said, he had a claim on a kingdom as a squire might say he had a claim on an estate; superficially it was an affair for the English and French lawyers. To read into this that the people were sheep bought and sold is to misunderstand all mediaeval history; sheep have no trade union. The English arms owed much of their force to the cla.s.s of the free yeomen; and the success of the infantry, especially of the archery, largely stood for that popular element which had already unhorsed the high French chivalry at Courtrai. But the point is this; that while the lawyers were talking about the Salic Law, the soldiers, who would once have been talking about guild law or glebe law, were already talking about English law and French law. The French were first in this tendency to see something outside the township, the trade brotherhood, the feudal dues, or the village common. The whole history of the change can be seen in the fact that the French had early begun to call the nation the Greater Land. France was the first of nations and has remained the norm of nations, the only one which is a nation and nothing else. But in the collision the English grew equally corporate; and a true patriotic applause probably hailed the victories of Crecy and Poitiers, as it certainly hailed the later victory of Agincourt. The latter did not indeed occur until after an interval of internal revolutions in England, which will be considered on a later page; but as regards the growth of nationalism, the French wars were continuous. And the English tradition that followed after Agincourt was continuous also. It is embodied in rude and spirited ballads before the great Elizabethans. The Henry V. of Shakespeare is not indeed the Henry V. of history; yet he is more historic. He is not only a saner and more genial but a more important person. For the tradition of the whole adventure was not that of Henry, but of the populace who turned Henry into Harry. There were a thousand Harries in the army at Agincourt, and not one. For the figure that Shakespeare framed out of the legends of the great victory is largely the figure that all men saw as the Englishman of the Middle Ages. He did not really talk in poetry, like Shakespeare's hero, but he would have liked to. Not being able to do so, he sang; and the English people princ.i.p.ally appear in contemporary impressions as the singing people. They were evidently not only expansive but exaggerative; and perhaps it was not only in battle that they drew the long bow. That fine farcical imagery, which has descended to the comic songs and common speech of the English poor even to-day, had its happy infancy when England thus became a nation; though the modern poor, under the pressure of economic progress, have partly lost the gaiety and kept only the humour. But in that early April of patriotism the new unity of the State still sat lightly upon them; and a cobbler in Henry's army, who would at home have thought first that it was the day of St. Crispin of the Cobblers, might truly as well as sincerely have hailed the splintering of the French lances in a storm of arrows, and cried, "St. George for Merry England."

Human things are uncomfortably complex, and while it was the April of patriotism it was the Autumn of mediaeval society. In the next chapter I shall try to trace the forces that were disintegrating the civilization; and even here, after the first victories, it is necessary to insist on the bitterness and barren ambition that showed itself more and more in the later stages, as the long French wars dragged on. France was at the time far less happy than England--wasted by the treason of its n.o.bles and the weakness of its kings almost as much as by the invasion of the islanders. And yet it was this very despair and humiliation that seemed at last to rend the sky, and let in the light of what it is hard for the coldest historian to call anything but a miracle.

It may be this apparent miracle that has apparently made Nationalism eternal. It may be conjectured, though the question is too difficult to be developed here, that there was something in the great moral change which turned the Roman Empire into Christendom, by which each great thing, to which it afterwards gave birth, was baptized into a promise, or at least into a hope of permanence. It may be that each of its ideas was, as it were, mixed with immortality. Certainly something of this kind can be seen in the conception which turned marriage from a contract into a sacrament. But whatever the cause, it is certain that even for the most secular types of our own time their relation to their native land has become not contractual but sacramental. We may say that flags are rags, that frontiers are fictions, but the very men who have said it for half their lives are dying for a rag, and being rent in pieces for a fiction even as I write. When the battle-trumpet blew in 1914 modern humanity had grouped itself into nations almost before it knew what it had done. If the same sound is heard a thousand years hence, there is no sign in the world to suggest to any rational man that humanity will not do exactly the same thing. But even if this great and strange development be not enduring, the point is that it is felt as enduring.

It is hard to give a definition of loyalty, but perhaps we come near it if we call it the thing which operates where an obligation is felt to be unlimited. And the minimum of duty or even decency asked of a patriot is the maximum that is asked by the most miraculous view of marriage. The recognized reality of patriotism is not mere citizenship. The recognized reality of patriotism is for better for worse, for richer for poorer, in sickness and in health, in national growth and glory and in national disgrace and decline; it is not to travel in the ship of state as a pa.s.senger, but if need be to go down with the ship.

It is needless to tell here again the tale of that earthquake episode in which a clearance in the earth and sky, above the confusion and abas.e.m.e.nt of the crowns, showed the commanding figure of a woman of the people. She was, in her own living loneliness, a French Revolution. She was the proof that a certain power was not in the French kings or in the French knights, but in the French. But the fact that she saw something above her that was other than the sky, the fact that she lived the life of a saint and died the death of a martyr, probably stamped the new national sentiment with a sacred seal. And the fact that she fought for a defeated country, and, even though it was victorious, was herself ultimately defeated, defines that darker element of devotion of which I spoke above, which makes even pessimism consistent with patriotism. It is more appropriate in this place to consider the ultimate reaction of this sacrifice upon the romance and the realities of England.

I have never counted it a patriotic part to plaster my own country with conventional and unconvincing compliments; but no one can understand England who does not understand that such an episode as this, in which she was so clearly in the wrong, has yet been ultimately linked up with a curious quality in which she is rather unusually in the right. No one candidly comparing us with other countries can say we have specially failed to build the sepulchres of the prophets we stoned, or even the prophets who stoned us. The English historical tradition has at least a loose large-mindedness which always finally falls into the praise not only of great foreigners but great foes. Often along with much injustice it has an illogical generosity; and while it will dismiss a great people with mere ignorance, it treats a great personality with hearty hero-worship. There are more examples than one even in this chapter, for our books may well make out Wallace a better man than he was, as they afterwards a.s.signed to Washington an even better cause than he had.

Thackeray smiled at Miss Jane Porter's picture of Wallace, going into war weeping with a cambric pocket-handkerchief; but her att.i.tude was more English and not less accurate. For her idealization was, if anything, nearer the truth than Thackeray's own notion of a mediaevalism of hypocritical hogs-in-armour. Edward, who figures as a tyrant, could weep with compa.s.sion; and it is probable enough that Wallace wept, with or without a pocket-handkerchief. Moreover, her romance was a reality, the reality of nationalism; and she knew much more about the Scottish patriots ages before her time than Thackeray did about the Irish patriots immediately under his nose. Thackeray was a great man; but in that matter he was a very small man, and indeed an invisible one. The cases of Wallace and Washington and many others are here only mentioned, however, to suggest an eccentric magnanimity which surely balances some of our prejudices. We have done many foolish things, but we have at least done one fine thing; we have whitewashed our worst enemies. If we have done this for a bold Scottish raider and a vigorous Virginian slave-holder, it may at least show that we are not likely to fail in our final appreciation of the one white figure in the motley processions of war. I believe there to be in modern England something like a universal enthusiasm on this subject. We have seen a great English critic write a book about this heroine, in opposition to a great French critic, solely in order to blame him for not having praised her enough. And I do not believe there lives an Englishman now, who if he had the offer of being an Englishman then, would not discard his chance of riding as the crowned conqueror at the head of all the spears of Agincourt, if he could be that English common soldier of whom tradition tells that he broke his spear asunder to bind it into a cross for Joan of Arc.

X

THE WAR OF THE USURPERS

The poet Pope, though a friend of the greatest of Tory Democrats, Bolingbroke, necessarily lived in a world in which even Toryism was Whiggish. And the Whig as a wit never expressed his political point more clearly than in Pope's line which ran: "The right divine of kings to govern wrong." It will be apparent, when I deal with that period, that I do not palliate the real unreason in divine right as Filmer and some of the pedantic cavaliers construed it. They professed the impossible ideal of "non-resistance" to any national and legitimate power; though I cannot see that even that was so servile and superst.i.tious as the more modern ideal of "non-resistance" even to a foreign and lawless power.

But the seventeenth century was an age of sects, that is of fads; and the Filmerites made a fad of divine right. Its roots were older, equally religious but much more realistic; and though tangled with many other and even opposite things of the Middle Ages, ramify through all the changes we have now to consider. The connection can hardly be stated better than by taking Pope's easy epigram and pointing out that it is, after all, very weak in philosophy. "The right divine of kings to govern wrong," considered as a sneer, really evades all that we mean by "a right." To have a right to do a thing is not at all the same as to be right in doing it. What Pope says satirically about a divine right is what we all say quite seriously about a human right. If a man has a right to vote, has he not a right to vote wrong? If a man has a right to choose his wife, has he not a right to choose wrong? I have a right to express the opinion which I am now setting down; but I should hesitate to make the controversial claim that this proves the opinion to be right.

Now mediaeval monarchy, though only one aspect of mediaeval rule, was roughly represented in the idea that the ruler had a right to rule as a voter has a right to vote. He might govern wrong, but unless he governed horribly and extravagantly wrong, he retained his position of right; as a private man retains his right to marriage and locomotion unless he goes horribly and extravagantly off his head. It was not really even so simple as this; for the Middle Ages were not, as it is often the fashion to fancy, under a single and steely discipline. They were very controversial and therefore very complex; and it is easy, by isolating items whether about _jus divinum_ or _primus inter pares_, to maintain that the mediaevals were almost anything; it has been seriously maintained that they were all Germans. But it is true that the influence of the Church, though by no means of all the great churchmen, encouraged the sense of a sort of sacrament of government, which was meant to make the monarch terrible and therefore often made the man tyrannical. The disadvantage of such despotism is obvious enough. The precise nature of its advantage must be better understood than it is, not for its own sake so much as for the story we have now to tell.

The advantage of "divine right," or irremovable legitimacy, is this; that there is a limit to the ambitions of the rich. "_Roi ne puis_"; the royal power, whether it was or was not the power of heaven, was in one respect like the power of heaven. It was not for sale. Const.i.tutional moralists have often implied that a tyrant and a rabble have the same vices. It has perhaps been less noticed that a tyrant and a rabble most emphatically have the same virtues. And one virtue which they very markedly share is that neither tyrants nor rabbles are sn.o.bs; they do not care a b.u.t.ton what they do to wealthy people. It is true that tyranny was sometimes treated as coming from the heavens almost in the lesser and more literal sense of coming from the sky; a man no more expected to be the king than to be the west wind or the morning star.

But at least no wicked miller can chain the wind to turn only his own mill; no pedantic scholar can trim the morning star to be his own reading-lamp. Yet something very like this is what really happened to England in the later Middle Ages; and the first sign of it, I fancy, was the fall of Richard II.

Shakespeare's historical plays are something truer than historical; they are traditional; the living memory of many things lingered, though the memory of others was lost. He is right in making Richard II.

incarnate the claim to divine right; and Bolingbroke the baronial ambition which ultimately broke up the old mediaeval order. But divine right had become at once drier and more fantastic by the time of the Tudors. Shakespeare could not recover the fresh and popular part of the thing; for he came at a later stage in a process of stiffening which is the main thing to be studied in later mediaevalism. Richard himself was possibly a wayward and exasperating prince; it might well be the weak link that snapped in the strong chain of the Plantagenets. There may have been a real case against the _coup d'etat_ which he effected in 1397, and his kinsman Henry of Bolingbroke may have had strong sections of disappointed opinion on his side when he effected in 1399 the first true usurpation in English history. But if we wish to understand that larger tradition which even Shakespeare had lost, we must glance back at something which befell Richard even in the first years of his reign. It was certainly the greatest event of his reign; and it was possibly the greatest event of all the reigns which are rapidly considered in this book. The real English people, the men who work with their hands, lifted their hands to strike their masters, probably for the first and certainly for the last time in history.

Pagan slavery had slowly perished, not so much by decaying as by developing into something better. In one sense it did not die, but rather came to life. The slave-owner was like a man who should set up a row of sticks for a fence, and then find they had struck root and were budding into small trees. They would be at once more valuable and less manageable, especially less portable; and such a difference between a stick and a tree was precisely the difference between a slave and a serf--or even the free peasant which the serf seemed rapidly tending to become. It was, in the best sense of a battered phrase, a social evolution, and it had the great evil of one. The evil was that while it was essentially orderly, it was still literally lawless. That is, the emanc.i.p.ation of the commons had already advanced very far, but it had not yet advanced far enough to be embodied in a law. The custom was "unwritten," like the British Const.i.tution, and (like that evolutionary, not to say evasive ent.i.ty) could always be overridden by the rich, who now drive their great coaches through Acts of Parliament. The new peasant was still legally a slave, and was to learn it by one of those turns of fortune which confound a foolish faith in the common sense of unwritten const.i.tutions. The French Wars gradually grew to be almost as much of a scourge to England as they were to France. England was despoiled by her own victories; luxury and poverty increased at the extremes of society; and, by a process more proper to an ensuing chapter, the balance of the better mediaevalism was lost. Finally, a furious plague, called the Black Death, burst like a blast on the land, thinning the population and throwing the work of the world into ruin.

There was a shortage of labour; a difficulty of getting luxuries; and the great lords did what one would expect them to do. They became lawyers, and upholders of the letter of the law. They appealed to a rule already nearly obsolete, to drive the serf back to the more direct servitude of the Dark Ages. They announced their decision to the people, and the people rose in arms.

The two dramatic stories which connect Wat Tyler, doubtfully with the beginning, and definitely with the end of the revolt, are far from unimportant, despite the desire of our present prosaic historians to pretend that all dramatic stories are unimportant. The tale of Tyler's first blow is significant in the sense that it is not only dramatic but domestic. It avenged an insult to the family, and made the legend of the whole riot, whatever its incidental indecencies, a sort of demonstration on behalf of decency. This is important; for the dignity of the poor is almost unmeaning in modern debates; and an inspector need only bring a printed form and a few long words to do the same thing without having his head broken. The occasion of the protest, and the form which the feudal reaction had first taken, was a Poll Tax; but this was but a part of a general process of pressing the population to servile labour, which fully explains the ferocious language held by the government after the rising had failed; the language in which it threatened to make the state of the serf more servile than before. The facts attending the failure in question are less in dispute. The mediaeval populace showed considerable military energy and co-operation, stormed its way to London, and was met outside the city by a company containing the King and the Lord Mayor, who were forced to consent to a parley. The treacherous stabbing of Tyler by the Mayor gave the signal for battle and ma.s.sacre on the spot. The peasants closed in roaring, "They have killed our leader"; when a strange thing happened; something which gives us a fleeting and a final glimpse of the crowned sacramental man of the Middle Ages. For one wild moment divine right was divine.

The King was no more than a boy; his very voice must have rung out to that mult.i.tude almost like the voice of a child. But the power of his fathers and the great Christendom from which he came fell in some strange fashion upon him; and riding out alone before the people, he cried out, "I am your leader"; and himself promised to grant them all they asked. That promise was afterwards broken; but those who see in the breach of it the mere fickleness of the young and frivolous king, are not only shallow but utterly ignorant interpreters of the whole trend of that time. The point that must be seized, if subsequent things are to be seen as they are, is that Parliament certainly encouraged, and Parliament almost certainly obliged, the King to repudiate the people.

For when, after the rejoicing revolutionists had disarmed and were betrayed, the King urged a humane compromise on the Parliament, the Parliament furiously refused it. Already Parliament is not merely a governing body but a governing cla.s.s. Parliament was as contemptuous of the peasants in the fourteenth as of the Chartists in the nineteenth century. This council, first summoned by the king like juries and many other things, to get from plain men rather reluctant evidence about taxation, has already become an object of ambition, and is, therefore, an aristocracy. There is already war, in this case literally to the knife, between the Commons with a large C and the commons with a small one. Talking about the knife, it is notable that the murderer of Tyler was not a mere n.o.ble but an elective magistrate of the mercantile oligarchy of London; though there is probably no truth in the tale that his blood-stained dagger figures on the arms of the City of London. The mediaeval Londoners were quite capable of a.s.sa.s.sinating a man, but not of sticking so dirty a knife into the neighbourhood of the cross of their Redeemer, in the place which is really occupied by the sword of St.

Paul.

It is remarked above that Parliament was now an aristocracy, being an object of ambition. The truth is, perhaps, more subtle than this; but if ever men yearn to serve on juries we may probably guess that juries are no longer popular. Anyhow, this must be kept in mind, as against the opposite idea of the _jus divinum_ or fixed authority, if we would appreciate the fall of Richard. If the thing which dethroned him was a rebellion, it was a rebellion of the parliament, of the thing that had just proved much more pitiless than he towards a rebellion of the people. But this is not the main point. The point is that by the removal of Richard, a step above the parliament became possible for the first time. The transition was tremendous; the crown became an object of ambition. That which one could s.n.a.t.c.h another could s.n.a.t.c.h from him; that which the House of Lancaster held merely by force the House of York could take from it by force. The spell of an undethronable thing seated out of reach was broken, and for three unhappy generations adventurers strove and stumbled on a stairway slippery with blood, above which was something new in the mediaeval imagination; an empty throne.

It is obvious that the insecurity of the Lancastrian usurper, largely because he was a usurper, is the clue to many things, some of which we should now call good, some bad, all of which we should probably call good or bad with the excessive facility with which we dismiss distant things. It led the Lancastrian House to lean on Parliament, which was the mixed matter we have already seen. It may have been in some ways good for the monarchy, to be checked and challenged by an inst.i.tution which at least kept something of the old freshness and freedom of speech. It was almost certainly bad for the parliament, making it yet more the ally of the mere ambitious n.o.ble, of which we shall see much later. It also led the Lancastrian House to lean on patriotism, which was perhaps more popular; to make English the tongue of the court for the first time, and to reopen the French wars with the fine flag-waving of Agincourt. It led it again to lean on the Church, or rather, perhaps, on the higher clergy, and that in the least worthy aspect of clericalism. A certain morbidity which more and more darkened the end of mediaevalism showed itself in new and more careful cruelties against the last crop of heresies. A slight knowledge of the philosophy of these heresies will lend little support to the notion that they were in themselves prophetic of the Reformation. It is hard to see how anybody can call Wycliffe a Protestant unless he calls Palagius or Arius a Protestant; and if John Ball was a Reformer, Latimer was not a Reformer.

But though the new heresies did not even hint at the beginning of English Protestantism, they did, perhaps, hint at the end of English Catholicism. Cobham did not light a candle to be handed on to Nonconformist chapels; but Arundel did light a torch, and put it to his own church. Such real unpopularity as did in time attach to the old religious system, and which afterwards became a true national tradition against Mary, was doubtless started by the diseased energy of these fifteenth-century bishops. Persecution can be a philosophy, and a defensible philosophy, but with some of these men persecution was rather a perversion. Across the channel, one of them was presiding at the trial of Joan of Arc.

But this perversion, this diseased energy, is the power in all the epoch that follows the fall of Richard II., and especially in those feuds that found so ironic an imagery in English roses--and thorns. The foreshortening of such a backward glance as this book can alone claim to be, forbids any entrance into the military mazes of the wars of York and Lancaster, or any attempt to follow the thrilling recoveries and revenges which filled the lives of Warwick the Kingmaker and the warlike widow of Henry V. The rivals were not, indeed, as is sometimes exaggeratively implied, fighting for nothing, or even (like the lion and the unicorn) merely fighting for the crown. The shadow of a moral difference can still be traced even in that stormy twilight of a heroic time. But when we have said that Lancaster stood, on the whole, for the new notion of a king propped by parliaments and powerful bishops, and York, on the whole, for the remains of the older idea of a king who permits nothing to come between him and his people, we have said everything of permanent political interest that could be traced by counting all the bows of Barnet or all the lances of Tewkesbury. But this truth, that there was something which can only vaguely be called Tory about the Yorkists, has at least one interest, that it lends a justifiable romance to the last and most remarkable figure of the fighting House of York, with whose fall the Wars of the Roses ended.

If we desire at all to catch the strange colours of the sunset of the Middle Ages, to see what had changed yet not wholly killed chivalry, there is no better study than the riddle of Richard III. Of course, scarcely a line of him was like the caricature with which his much meaner successor placarded the world when he was dead. He was not even a hunchback; he had one shoulder slightly higher than the other, probably the effect of his furious swordsmanship on a naturally slender and sensitive frame. Yet his soul, if not his body, haunts us somehow as the crooked shadow of a straight knight of better days. He was not an ogre shedding rivers of blood; some of the men he executed deserved it as much as any men of that wicked time; and even the tale of his murdered nephews is not certain, and is told by those who also tell us he was born with tusks and was originally covered with hair. Yet a crimson cloud cannot be dispelled from his memory, and, so tainted is the very air of that time with carnage, that we cannot say he was incapable even of the things of which he may have been innocent. Whether or no he was a good man, he was apparently a good king and even a popular one; yet we think of him vaguely, and not, I fancy, untruly, as on sufferance. He antic.i.p.ated the Renascence in an abnormal enthusiasm for art and music, and he seems to have held to the old paths of religion and charity. He did not pluck perpetually at his sword and dagger because his only pleasure was in cutting throats; he probably did it because he was nervous. It was the age of our first portrait-painting, and a fine contemporary portrait of him throws a more plausible light on this particular detail. For it shows him touching, and probably twisting, a ring on his finger, the very act of a high-strung personality who would also fidget with a dagger. And in his face, as there painted, we can study all that has made it worth while to pause so long upon his name; an atmosphere very different from everything before and after. The face has a remarkable intellectual beauty; but there is something else on the face that is hardly in itself either good or evil, and that thing is death; the death of an epoch, the death of a great civilization, the death of something which once sang to the sun in the canticle of St.

Francis and sailed to the ends of the earth in the ships of the First Crusade, but which in peace wearied and turned its weapons inwards, wounded its own brethren, broke its own loyalties, gambled for the crown, and grew feverish even about the creed, and has this one grace among its dying virtues, that its valour is the last to die.

But whatever else may have been bad or good about Richard of Gloucester, there was a touch about him which makes him truly the last of the mediaeval kings. It is expressed in the one word which he cried aloud as he struck down foe after foe in the last charge at Bosworth--treason.

For him, as for the first Norman kings, treason was the same as treachery; and in this case at least it was the same as treachery. When his n.o.bles deserted him before the battle, he did not regard it as a new political combination, but as the sin of false friends and faithless servants. Using his own voice like the trumpet of a herald, he challenged his rival to a fight as personal as that of two paladins of Charlemagne. His rival did not reply, and was not likely to reply. The modern world had begun. The call echoed unanswered down the ages; for since that day no English king has fought after that fashion. Having slain many, he was himself slain and his diminished force destroyed. So ended the war of the usurpers; and the last and most doubtful of all the usurpers, a wanderer from the Welsh marches, a knight from nowhere, found the crown of England under a bush of thorn.

XI

THE REBELLION OF THE RICH

Sir Thomas More, apart from any arguments about the more mystical meshes in which he was ultimately caught and killed, will be hailed by all as a hero of the New Learning; that great dawn of a more rational daylight which for so many made mediaevalism seem a mere darkness. Whatever we think of his appreciation of the Reformation, there will be no dispute about his appreciation of the Renascence. He was above all things a Humanist and a very human one. He was even in many ways very modern, which some rather erroneously suppose to be the same as being human; he was also humane, in the sense of humanitarian. He sketched an ideal, or rather perhaps a fanciful social system, with something of the ingenuity of Mr. H. G. Wells, but essentially with much more than the flippancy attributed to Mr. Bernard Shaw. It is not fair to charge the Utopian notions upon his morality; but their subjects and suggestions mark what (for want of a better word) we can only call his modernism. Thus the immortality of animals is the sort of transcendentalism which savours of evolution; and the grosser jest about the preliminaries of marriage might be taken quite seriously by the students of Eugenics. He suggested a sort of pacifism--though the Utopians had a quaint way of achieving it. In short, while he was, with his friend Erasmus, a satirist of mediaeval abuses, few would now deny that Protestantism would be too narrow rather than too broad for him. If he was obviously not a Protestant, there are few Protestants who would deny him the name of a Reformer. But he was an innovator in things more alluring to modern minds than theology; he was partly what we should call a Neo-Pagan. His friend Colet summed up that escape from mediaevalism which might be called the pa.s.sage from bad Latin to good Greek. In our loose modern debates they are lumped together; but Greek learning was the growth of this time; there had always been a popular Latin, if a dog-Latin. It would be nearer the truth to call the mediaevals bi-lingual than to call their Latin a dead language. Greek never, of course, became so general a possession; but for the man who got it, it is not too much to say that he felt as if he were in the open air for the first time. Much of this Greek spirit was reflected in More; its universality, its urbanity, its balance of buoyant reason and cool curiosity. It is even probable that he shared some of the excesses and errors of taste which inevitably infected the splendid intellectualism of the reaction against the Middle Ages; we can imagine him thinking gargoyles Gothic, in the sense of barbaric, or even failing to be stirred, as Sydney was, by the trumpet of "Chevy Chase." The wealth of the ancient heathen world, in wit, loveliness, and civic heroism, had so recently been revealed to that generation in its dazzling profusion and perfection, that it might seem a trifle if they did here and there an injustice to the relics of the Dark Ages. When, therefore, we look at the world with the eyes of More we are looking from the widest windows of that time; looking over an English landscape seen for the first time very equally, in the level light of the sun at morning. For what he saw was England of the Renascence; England pa.s.sing from the mediaeval to the modern. Thus he looked forth, and saw many things and said many things; they were all worthy and many witty; but he noted one thing which is at once a horrible fancy and a homely and practical fact. He who looked over that landscape said: "Sheep are eating men."

This singular summary of the great epoch of our emanc.i.p.ation and enlightenment is not the fact usually put first in such very curt historical accounts of it. It has nothing to do with the translation of the Bible, or the character of Henry VIII., or the characters of Henry VIII.'s wives, or the triangular debates between Henry and Luther and the Pope. It was not Popish sheep who were eating Protestant men, or _vice versa_; nor did Henry, at any period of his own brief and rather bewildering papacy, have martyrs eaten by lambs as the heathen had them eaten by lions. What was meant, of course, by this picturesque expression, was that an intensive type of agriculture was giving way to a very extensive type of pasture. Great s.p.a.ces of England which had hitherto been cut up into the commonwealth of a number of farmers were being laid under the sovereignty of a solitary shepherd. The point has been put, by a touch of epigram rather in the manner of More himself, by Mr. J. Stephen, in a striking essay now, I think, only to be found in the back files of _The New Witness_. He enunciated the paradox that the very much admired individual, who made two blades of gra.s.s grow instead of one, was a murderer. In the same article, Mr. Stephen traced the true moral origins of this movement, which led to the growing of so much gra.s.s and the murder, or at any rate the destruction, of so much humanity. He traced it, and every true record of that transformation traces it, to the growth of a new refinement, in a sense a more rational refinement, in the governing cla.s.s. The mediaeval lord had been, by comparison, a coa.r.s.e fellow; he had merely lived in the largest kind of farm-house after the fashion of the largest kind of farmer. He drank wine when he could, but he was quite ready to drink ale; and science had not yet smoothed his paths with petrol. At a time later than this, one of the greatest ladies of England writes to her husband that she cannot come to him because her carriage horses are pulling the plough. In the true Middle Ages the greatest men were even more rudely hampered, but in the time of Henry VIII. the transformation was beginning. In the next generation a phrase was common which is one of the keys of the time, and is very much the key to these more ambitious territorial schemes. This or that great lord was said to be "Italianate." It meant subtler shapes of beauty, delicate and ductile gla.s.s, gold and silver not treated as barbaric stones but rather as stems and wreaths of molten metal, mirrors, cards and such trinkets bearing a load of beauty; it meant the perfection of trifles. It was not, as in popular Gothic craftsmanship, the almost unconscious touch of art upon all necessary things: rather it was the pouring of the whole soul of pa.s.sionately conscious art especially into unnecessary things. Luxury was made alive with a soul.

We must remember this real thirst for beauty; for it is an explanation--and an excuse.

The old barony had indeed been thinned by the civil wars that closed at Bosworth, and curtailed by the economical and crafty policy of that unkingly king, Henry VII. He was himself a "new man," and we shall see the barons largely give place to a whole n.o.bility of new men. But even the older families already had their faces set in the newer direction.

Some of them, the Howards, for instance, may be said to have figured both as old and new families. In any case the spirit of the whole upper cla.s.s can be described as increasingly new. The English aristocracy, which is the chief creation of the Reformation, is undeniably ent.i.tled to a certain praise, which is now almost universally regarded as very high praise. It was always progressive. Aristocrats are accused of being proud of their ancestors; it can truly be said that English aristocrats have rather been proud of their descendants. For their descendants they planned huge foundations and piled mountains of wealth; for their descendants they fought for a higher and higher place in the government of the state; for their descendants, above all, they nourished every new science or scheme of social philosophy. They seized the vast economic chances of pasturage; but they also drained the fens. They swept away the priests, but they condescended to the philosophers. As the new Tudor house pa.s.ses through its generations a new and more rationalist civilization is being made; scholars are criticizing authentic texts; sceptics are discrediting not only popish saints but pagan philosophers; specialists are a.n.a.lyzing and rationalizing traditions, and sheep are eating men.

We have seen that in the fourteenth century in England there was a real revolution of the poor. It very nearly succeeded; and I need not conceal the conviction that it would have been the best possible thing for all of us if it had entirely succeeded. If Richard II. had really sprung into the saddle of Wat Tyler, or rather if his parliament had not unhorsed him when he had got there, if he had confirmed the fact of the new peasant freedom by some form of royal authority, as it was already common to confirm the fact of the Trade Unions by the form of a royal charter, our country would probably have had as happy a history as is possible to human nature. The Renascence, when it came, would have come as popular education and not the culture of a club of aesthetics. The New Learning might have been as democratic as the old learning in the old days of mediaeval Paris and Oxford. The exquisite artistry of the school of Cellini might have been but the highest grade of the craft of a guild. The Shakespearean drama might have been acted by workmen on wooden stages set up in the street like Punch and Judy, the finer fulfilment of the miracle play as it was acted by a guild. The players need not have been "the king's servants," but their own masters. The great Renascence might have been liberal with its liberal education. If this be a fancy, it is at least one that cannot be disproved; the mediaeval revolution was too unsuccessful at the beginning for any one to show that it need have been unsuccessful in the end. The feudal parliament prevailed, and pushed back the peasants at least into their dubious and half-developed status. More than this it would be exaggerative to say, and a mere antic.i.p.ation of the really decisive events afterwards. When Henry VIII. came to the throne the guilds were perhaps checked but apparently unchanged, and even the peasants had probably regained ground; many were still theoretically serfs, but largely under the easy landlordism of the abbots; the mediaeval system still stood. It might, for all we know, have begun to grow again; but all such speculations are swamped in new and very strange things. The failure of the revolution of the poor was ultimately followed by a counter-revolution; a successful revolution of the rich.