History of Human Society Part 26

In those days popes were usually not honored in their own country, and, moreover, had enough to do to control their refractory subjects to the north of the Alps. Unity was impossible among cities so blindly and selfishly opposed to one another, and it was, besides, especially prevented by jealous sovereigns from without, who wished rather to see these cities acting independently and separately {338} than effectively, in a strong, united government. Under these circ.u.mstances it was impossible there should be a strong and unified government; yet, could they have been properly utilized, all the materials were at hand for developing a national life which would have withstood the shock of opposing nationalities through centuries. The attempt to make a great confederation, a representative republic, failed, however, and with it failed the real hopes of republicanism in Italy.

_The Rise of Popular a.s.semblies in France_.--In the early history of France, while feudalism yet prevailed, it became customary for the provinces to have their popular a.s.semblies. These a.s.semblies usually were composed of all cla.s.ses of the people, and probably had their origin in the calls made by feudal lords to unite all those persons within their feudatories who might have something to say respecting the administration of the government and the law. In them the three estates were a.s.sembled--the clergy, the n.o.bility, and the commons.

Many of these old provincial a.s.semblies continued for a long time, for instance, in Brittany and Languedoc, where they remained until the period of the revolution.

It appears that every one of these provinces had its own provincial a.s.sembly, and a few of these a.s.semblies survived until modern times, so that we know somewhat of their nature. Although their powers were very much curtailed on the rise of monarchy, especially in the time of the Louis's, yet the provinces in which they continued had advantages over those provinces which had lost the provincial a.s.semblies. They had purchased of the crown the privilege of collecting all taxes demanded by the central government, and they retained the right to tax themselves for the expenses of their local administration and to carry on improvements, such as roads and water-courses, without any administration of the central government. Notwithstanding much restriction upon their power within their own domain, they moved with a certain freedom which other provinces did not possess.

_Rural Communes Arose in France_.--Although feudalism had prevailed over the entire country, there was a continual growth {339} of local self-government at the time when feudalism was gradually pa.s.sing into monarchial power. It was to the interest of the kings to favor somewhat the development of local self-government, especially the development of the cities while the struggle for dominion over feudalism was going on; but when the kings had once obtained power they found themselves confronted with the uprising spirit of local government. The struggle between king and people went on for some centuries, until the time when everything ran to monarchy and all the rights of the people were wrested from them; indeed, the perfection of the centralized government of the French monarch left no opportunity for the voice of the people to be heard.

The rural communes existed by rights obtained from feudal lords who had granted them charters and given them self-government over a certain territory. These charters allowed the inhabitants of a commune to regulate citizenship and the administration of property, and to define feudal rights and duties. Their organ of government was a general a.s.sembly of all the inhabitants, which either regulated the affairs of a commune directly or else delegated especial functions to communal officers who had power to execute laws already pa.s.sed or to convoke the general a.s.sembly of the people on new affairs. The collection of taxes for both the central and the local government, the management of the property of the commune, and the direction of the police system represented the chief powers of the commune. The exercise of these privileges led into insistence upon the right of every man, whether peasant, freeman, or n.o.ble, to be tried by his peers.

_The Munic.i.p.alities of France_.--As elsewhere related, the barbarians found the cities and towns of France well advanced in their own munic.i.p.al system. This system they modified but little, only giving somewhat of the spirit of political freedom. In the struggle waged later against the feudal n.o.bility these towns gradually obtained their rights, by purchase or agreement, and became self-governing. In this struggle we find the Christian church, represented by the bishop, always arraying itself on the side of the commons against the n.o.bility, {340} and thus establishing democracy. Among the munic.i.p.al privileges which were wrested from the n.o.bility was included the right to make all laws that might concern the people; to raise their own taxes, both local and for the central government; to administer justice in their own way, and to manage their own police system. The relations of the munic.i.p.ality to the central government or the feudal lord forced them to pay a certain tribute, which gave them a legal right to manage themselves.

Their pathway was not always smooth, however, but, on the contrary, full of contention and struggle against overbearing lords who sought to usurp authority. Their internal management generally consisted of two a.s.semblies--one a general a.s.sembly of citizens, in which they were all well represented, the other an a.s.sembly of notables. The former elected the magistrates, and performed all legislative actions; the latter acted as a sort of advisory council to a.s.sist the magistrates.

Sometimes the cities had but one a.s.sembly of citizens, which merely elected magistrates and exercised supervision over them. The magistracy generally consisted of aldermen, presided over by a mayor, and acted as a general executive council for the city.

Munic.i.p.al freedom gradually declined through adverse circ.u.mstances.

Within the city limits tyranny, aristocracy, or oligarchy sometimes prevailed, wresting from the people the rights which they had purchased or fought for. Without was the pressure of the feudal lord, which gradually pa.s.sed into the general fight of the king for royal supremacy. The king, it is true, found the towns very strong allies in his struggle against the n.o.bility. They too had commenced a struggle against the feudal lords, and there was a common bond of sympathy between them. But when the feudal lords were once mastered, the king must turn his attention to reducing the liberties of the people, and gradually, through the influence of monarchy and centralization of government, the rights and privileges of the people of the towns of France pa.s.sed away.

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_The States-General Was the First Central Organization_.--It ought to be mentioned here that after the monarchy was moderately well established, Philip the Fair (1285-1314) called the representatives of the nation together. He called in the burghers of the towns, the n.o.bility, and the clergy and formed a parliament for the discussion of the affairs of the realm. It appeared that the const.i.tutional development which began so early in England was about to obtain in France. But it was not to be realized, for in the three centuries that followed--namely, the fourteenth, fifteenth, and sixteenth--the monarchs of France managed to keep this body barely in existence, without giving it any real power. When the king was secure upon his throne and imperialism had received its full power, the n.o.bility, the clergy, and the commons were no longer needed to support the throne of France, and, consequently, the will of the people was not consulted.

It is true that each estate of n.o.bility, clergy, and commons met separately from time to time and made out its own particular grievances to the king, but the representative power of the people pa.s.sed away and was not revived again until, on the eve of the revolution, Louis XVI, shaken with terror, once more called together the three estates in the last representative body held before the political deluge burst upon the French nation.

_Failure of Attempts at Popular Government in Spain_.--There are signs of popular representation in Spain at a very early date, through the independent towns. This representation was never universal or regular.

Many of the early towns had charter rights which they claimed as ancient privileges granted by the Roman government. These cities were represented for a time in the popular a.s.sembly, or Cortes, but under the reign of Ferdinand and Isabella the Cortes were seldom called, and when they were, it was for the advantage of the sovereign rather than of the people. Many attempts were made in Spain, from time to time, to fan into flame this enthusiasm for popular representation, but the predominance of monarchy and the dogmatic centralized power of the church tended to {342} repress all real liberty. Even in these later days sudden bursts of enthusiasm for const.i.tutional liberty and const.i.tutional privilege are heard from the southern peninsula; but the transition into monarchy was so sudden that the rights of the people were forever curtailed. The frequent outbursts for liberty and popular government came from the centres where persisted the ideas of freedom planted by the northern barbarians.

_Democracy in the Swiss Cantons_.--It is the boast of some of the rural districts of Switzerland, that they never submitted to the feudal regime, that they have never worn the yoke of bondage, and, indeed, that they were never conquered. It is probable that several of the rural communes of Switzerland have never known anything other than a free peasantry. They have continually practised the pure democracy exemplified by the entire body of citizens meeting in the open field to make the laws and to elect their officers. Although it is true that in these rural communities of Switzerland freedom has been a continuous quant.i.ty, yet during the twelfth and thirteenth centuries Switzerland, as a whole, was dominated by feudalism. This feudalism differed somewhat from the French feudalism, for it represented a sort of overlordship of absentee feudal chiefs, which, leaving the people more to themselves, made va.s.salage less irksome.

At the beginning of the fourteenth century, in the year 1309, the cantons, Schwyz, Uri, and Unterwalden, lying near Lake Lucerne, gained, through the emperor, Henry VII, the recognition of their independence in all things except allegiance to the empire. Each of these small states had its own government, varying somewhat from that of its neighbors. Yet the rural cantons evinced a strong spirit of pure democracy, for they had already, about half a century previous, formed themselves into a league which proved the germ of confederacy, which perpetuated republican inst.i.tutions in the Middle Ages. The spirit of freedom prevailing throughout diverse communities brought the remainder of the Swiss cantons into the confederation.

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The first liberties possessed by the various cantons were indigenous to the soil. From time immemorial they had clung to the ancient right of self-government, and had developed in their midst a local system which feudalism never succeeded in eradicating. It mattered not how diverse their systems of local government, they had a common cause against feudal domination, and this brought them into a close union in the attempt to throw off such domination. It is one of the remarkable phenomena of political history, that proud, aristocratic cities with monarchial tendencies could be united with humble and rude communes which held expressly to pure democracy. It is but another ill.u.s.tration of the truth that a particular form of government is not necessary to the development of liberty, but it is the spirit, bravery, independence, and unity of the people that make democracy possible.

Another important truth, also, is ill.u.s.trated here--that Italian, German, and French people who respect each other's liberty and have a common cause may dwell together on a basis of unity and mutual support.

Switzerland stands, then, for the perpetuation of the early local liberties of the people. It has always been the synonym of freedom and the haven of refuge for the politically oppressed of all nations, and its freedom has always had a tendency to advance civilization, not only within the boundaries of the Swiss government, but throughout all Europe. Progressive ideas of religion and education have ever accompanied liberty in political affairs. The long struggle with the feudal lords and the monarchs of European governments, and with the Emperor of Germany, united the Swiss people on a basis of common interests and developed a spirit of independence. At the same time, it had a tendency to warp their judgments respecting the religious rights and liberties of a people, and more than once the Swiss have shown how narrow in conception of government a republic can be. Yet, upon the whole, it must be conceded that the watch-fires of liberty have never been extinguished in Switzerland, and that the light they {344} have shed has illumined many dark places in Europe and America.

_The Ascendancy of Monarchy_.--Outside of Switzerland the faint beginning of popular representation was gradually overcome by the ascendancy of monarchy. Feudalism, after its decline, was rapidly followed by the development of monarchy throughout Europe. The centralization of power became a universal principle, uniting in one individual the government of an entire nation. It was an expression of unity, and was essential to the redemption of Europe from the chaotic state in which it had been left by declining feudalism.

Monarchy is not necessarily the rule of a single individual. It may be merely the proclamation of the will of the people through one man, the expression of the voice of the people from a single point. Of all forms of government a monarchy is best adapted to a nation or people needing a strong central government able to act with precision and power. As ill.u.s.trative of this, it is a noteworthy fact that the old Lombard league of confederated states could get along very well until threatened with foreign invasion; then they needed a king. The Roman republic, with consuls and senate, moved on very well in times of peace, but in times of war it was necessary to have a dictator, whose voice should have the authority of law. The President of the United States is commander-in-chief of the army, which position in time of war gives him a power almost resembling imperialism. Could Greece have presented against her invaders a strong monarchy which could unite all her heroes in one common command, her enemies would not so easily have prevailed against her.

Monarchy, then, in the development of European life seemed merely a stage of progress not unlike that of feudalism itself--a stage of progressive government; and it was only when it was carried to a ridiculous extreme in France and in England--in France under the Louis's and in England under the Stuarts--that it finally appeared detrimental to the highest interests of the people. On the other hand, the weak {345} republicanism of the Middle Ages had not sufficient unity or sufficient aggressiveness to maintain itself, and gave way to what was then a form of government better adapted to conditions and surroundings. But the fires of liberty, having been once lighted, were to burst forth again in a later period and burn with sufficient heat to purify the governments of the world.

_Beginning of Const.i.tutional Liberty in England_.--When the Normans entered England, feudalism was in its infancy and wanted yet the form of the Roman system. The kings of the English people soon became the kings of England, and the feudal system spread over the entire island.

But this feudalism was already in the grasp of monarchy which prevailed much more easily in England than in France. There came a time in England, as elsewhere, when the people, seeking their liberties, were to be united with the king to suppress the feudal n.o.bility, and there sprang up at this time some elements of popular representative government, most plainly visible in the parliament of Simon de Montfort (1265) and the "perfect parliament" of 1295, the first under the reign of Henry III, and the second under Edward I. In one or two instances prior to this, county representation was summoned in parliament in order to facilitate the method of a.s.sessing and collecting taxes, but these two parliaments marked the real beginnings of const.i.tutional liberty in England, so far as local representation is concerned.

Prior to this, in 1215, the n.o.bles and the commons, working together, had wrested the concession of the great _Magna Charta_ from King John, and thus had established a precedent of the right of each cla.s.s of individuals to have its share in the government of the realm; under its declaration king, n.o.bility, and commons, each a check upon the other, each struggling for power, and all developing through the succeeding generations the liberty of the people under the const.i.tution. This long, slow process of development, reminding one somewhat of the struggle of the plebeians of Rome against the patricians, {346} finally made the lower house of parliament, which represents the people of the realm, the most prominent factor in the government of the English people--and at last, without a cataclysm like the French Revolution, established liberty of speech, popular representation, and religious liberty.

We find, then, that in England and in other parts of Europe a liberalizing tendency set in after monarchy had been established and become predominant, which limited the actions of kings and declared for the liberties of the people. Imperialism in monarchy was limited by the const.i.tution of the people. England laid the foundations of democracy in recognizing the rights of representation of all cla.s.ses.

SUBJECTS FOR FURTHER STUDY

1. What phases of popular government are to be noted in the Italian cities?

2. What is the relation of "enlightened absolutism" to social progress?

3. The characteristics of mediaeval guilds.

4. Why were the guilds discontinued?

5. The rise and decline of popular a.s.semblies and rural communes of France.

6. The nature of the government of the Swiss cantons.

7. The transition from feudalism to monarchy.

8. In what ways was the idea of popular government perpetuated in Europe?

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CHAPTER XXII

THE INTELLECTUAL AWAKENING OF EUROPE

_Social Evolution Is Dependent Upon Variation_.--The process by which ideas are born and propagated in human society is strangely a.n.a.logous to the methods of biological evolution. The laws of survival, of adaptation, of variation and mutation prevail, and the evidence of conspicuous waste is ever present. The grinding and shifting of human nature under social law is similar to the grinding and shifting of physical nature under organic law. When we consider the length of time it takes physical nature to accomplish the ultimate of fixed values, seventy millions of years or more to produce an oak-tree, millions of years to produce a horse or a man, we should not be impatient with the slow processes of human society nor the waste of energy in the process.

For human society arises out of the confusion of ideas and progresses according to the law of survival.

New ideas must be accepted, diffused, used, and adapted to new conditions. It would seem that Europe had sufficient knowledge of life contributed by the Orient, by Greek, Roman, and barbarian to go forward; but first must come a period of readjustment of old truth to new environment and the discovery of new truth. For several centuries, in the Dark Ages, the intellectual life of man lay dormant. Then must come a quickening of the spirit before the world could advance.

However, in considering human progress, the day of small things must "not be despised." For in the days of confusion and low tide of regression there are being established new modes of life and thought which through right adaptation will flow on into the full tide of progress. Revivals come which gather up and utilize the scattered and confused ideas of life, adapting and utilizing them by setting new standards and imparting new impulses of progress.

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_The Revival of Progress Throughout Europe_.--Human society, as a world of ideas, is a continuous quant.i.ty, and therefore it is difficult to mark off any definite period of time to show social causation. Roughly speaking, the period from the beginning of the eighth century to the close of the fifteenth is a period of intellectual ferment, the climax of which extended from the eleventh to the close of the fifteenth century. It was in this period that the forces were gathering in preparation for the achievements of the modern era of progress. There was one general movement, an awakening along the whole line of human endeavor in the process of transition from the old world to the new.

It was a revival of art, language, literature, philosophy, theology, politics, law, trade, commerce, and the additions of invention and discovery. It was the period of establishing schools and laying the foundation of universities. In this there was a more or less continuous progress of the freedom of the mind, which permitted reflective thought, which subsequently led on to the religious reformation that permitted freedom of belief, and the French Revolution, which permitted freedom of political action. It was the rediscovery of the human mind, a quickening of intellectual liberty, a desire of alert minds for something new. It was a call for humanity to move forward.

_The Revival of Learning a Central Idea of Progress_.--As previously stated, the church had taken to itself by force of circ.u.mstances the power in the Western world relinquished by the fallen Roman Empire. In fighting the battles against unbelief, ignorance, and political corruption, it had become a powerful hierarchy. As the conservator of learning, it eventually began to settle the limits of knowledge and belief on its own interpretation and to force this upon the world. It saved the elements of knowledge from the destruction of the barbarians, but in turn sought to lock up within its own precincts of belief the thoughts of the ages, presuming to do the thinking for the world. It became dogmatic, arbitrary, conservative, and conventional. Moreover, this had become the {349} att.i.tude of all inert Europe. The several movements that sought to overcome this stifling condition of the mind are called the "revival of learning."

A more specific use of the term renaissance, or revival of learning, refers especially to the restoration of the intellectual continuity of Europe, or the rebirth of the human mind. It is generally applied to what is known as humanism, or the revival of cla.s.sical learning.

Important as this phase of general progress is, it can be considered only as a part of the great revival of progress. Humanism, or the revival of cla.s.sical learning, having its origin and first great impulse in Italy, it has become customary to use humanism and the Italian renaissance interchangeably, yet without careful consideration; for although the Italian renaissance is made up largely of humanism, it had such wide-reaching consequences on the progress of all Europe as not to be limited by the single influence of the revival of the cla.s.sical learning.

_Influence of Charlemagne_.--Clovis founded the Frankish kingdom, which included the territory now occupied by France and the Netherlands.

Subsequently this kingdom was enlarged under the rule of Charles Martel, who turned back the Moslem invasion at Poitiers in 732, and became ruler of Europe north of the Alps. His son Pepin enlarged and strengthened the kingdom, so that when his successor Charlemagne came into power in 768 he found himself in control of a vast inland empire.

He conquered Rome and all north Italy and a.s.sumed the t.i.tle of Roman emperor. The movement of Charlemagne was a slight and even a doubtful beginning of the revival. Possibly his reform was a faint flickering of the watch-fires of intellectual and civil activity, but they went out and darkness obscured the horizon until the breaking of the morn of liberty. Yet in the darkness of the ages that followed new forces were forming un.o.bserved by the contemporary historian--forces which should give a new awakening to the mind of all Europe.

Charlemagne re-established the unity of government which {350} had been lost in the decline of the old Roman government; he enlarged the boundary of the empire, established an extensive system of administration, and promoted law and order. He did more than this: he promoted religion by favoring the church in the advancement of its work throughout the realm. But unfortunately, in the attempt to break down feudalism, he increased it by giving large donations to the church, and so helped to develop ecclesiastical feudalism, and laid the foundation of subsequent evils. He was a strong warrior, a great king, and a master of civil government.