History of the Intellectual Development of Europe Volume I Part 2

But this orderly process may be disturbed exteriorly or interiorly. If from its original seats a whole nation were transposed to some new abode, in which the climate, the seasons, the aspect of nature were altogether different, it would appear spontaneously in all its parts to commence a movement to come into harmony with the new conditions--a movement of a secular nature, and implying the consumption of many generations for its accomplishment. During such a period of trans.m.u.tation there would, of course, be an increased waste of life, a risk, indeed, of total disappearance or national death; but the change once completed, the requisite correspondence once attained, things would go forward again in an orderly manner on the basis of the new modification that had been a.s.sumed. When the change to be accomplished is very profound, involving extensive anatomical alterations not merely in the appearance of the skin, but even in the structure of the skull, long periods of time are undoubtedly required, and many generations of individuals are consumed.

[Sidenote: And through blood admixture.]

Or, by interior disturbance, particularly by blood admixture, with more rapidity may a national type be affected, the result plainly depending on the extent to which admixture has taken place. This is a disturbance capable of mathematical computation. If the blood admixture be only of limited amount, and transient in its application, its effect will sensibly disappear in no very great period of time, though never, perhaps, in absolute reality. This accords with the observation of philosophical historians, who agree in the conclusion that a small tribe intermingling with a larger one will only disturb it in a temporary manner, and, after the course of a few years, the effect will cease to be perceptible. Nevertheless, the influence must really continue much longer than is outwardly apparent; and the result is the same as when, in a liquid, a drop of some other kind is placed, and additional quant.i.ties of the first liquid then successively added. Though it might have been possible at first to detect the adulteration without trouble, it becomes every moment less and less possible to do so, and before long it cannot be done at all. But the drop is as much present at last as it was at first: it is merely masked; its properties overpowered.

Considering in this manner the contamination of a numerous nation, a trifling amount of foreign blood admixture would appear to be indelible, and the disturbance, at any moment, capable of computation by the ascertained degree of dilution that has taken place. But it must not be forgotten that there is another agency at work, energetically tending to bring about h.o.m.ogeneity: it is the influence of external physical conditions. The intrusive adulterating element possesses in itself no physiological inertia, but as quickly as may be is brought into correspondence with the new circ.u.mstances to which it is exposed, herein running in the same course as the element with which it had mingled had itself antecedently gone over.

National h.o.m.ogeneity is thus obviously secured by the operation of two distinct agencies: the first, gradual but inevitable dilution; the second, motion to come into harmony with the external natural state. The two conspire in their effects.

[Sidenote: Secular variations of nations.]

[Sidenote: Their inst.i.tutions must correspondingly change.]

We must therefore no longer regard nations or groups of men as offering a permanent picture. Human affairs must be looked upon as in continuous movement, not wandering in an arbitrary manner here and there, but proceeding in a perfectly definite course. Whatever may be the present state, it is altogether transient. All systems of civil life are therefore necessarily ephemeral. Time brings new external conditions; the manner of thought is modified; with thought, action. Inst.i.tutions of all kinds must hence partic.i.p.ate in this fleeting nature, and, though they may have allied themselves to political power, and gathered therefrom the means of coercion, their permanency is but little improved thereby; for, sooner or later, the population on whom they have been imposed, following the external variations, spontaneously outgrows them, and their ruin, though it may have been delayed, is none the less certain. For the permanency of any such system it is essentially necessary that it should include within its own organization a law of change, and not of change only, but change in the right direction--the direction in which the society interested is about to pa.s.s. It is in an oversight of this last essential condition that we find an explanation of the failure of so many such inst.i.tutions. Too commonly do we believe that the affairs of men are determined by a spontaneous action or free will; we keep that overpowering influence which really controls them in the background. In individual life we also accept a like deception, living in the belief that every thing we do is determined by the volition of ourselves or of those around us; nor is it until the close of our days that we discern how great is the illusion, and that we have been swimming--playing and struggling--in a stream which, in spite of all our voluntary motions, has silently and resistlessly borne us to a predetermined sh.o.r.e.

In the foregoing pages I have been tracing a.n.a.logies between the life of individuals and that of nations. There is yet one point more.

[Sidenote: The death of nations.]

Nations, like individuals, die. Their birth presents an ethnical element; their death, which is the most solemn event that we can contemplate, may arise from interior or from external causes. Empires are only sand-hills in the hour-gla.s.s of Time; they crumble spontaneously away by the process of their own growth.

A nation, like a man, hides from itself the contemplation of its final day. It occupies itself with expedients for prolonging its present state. It frames laws and const.i.tutions under the delusion that they will last, forgetting that the condition of life is change. Very able modern statesmen consider it to be the grand object of their art to keep things as they are, or rather as they were. But the human race is not at rest; and bands with which, for a moment, it may be restrained, break all the more violently the longer they hold. No man can stop the march of destiny.

[Sidenote: There is nothing absolute in time.]

Time, to the nation as to the individual, is nothing absolute; its duration depends on the rate of thought and feeling. For the same reason that to the child the year is actually longer than to the adult, the life of a nation may be said to be no longer than the life of a person, considering the manner in which its affairs are moving. There is a variable velocity of existence, though the lapses of time may be equable.

[Sidenote: Nations are only transitional forms.]

The origin, existence, and death of nations depend thus on physical influences, which are themselves the result of immutable laws. Nations are only transitional forms of humanity. They must undergo obliteration as do the transitional forms offered by the animal series. There is no more an immortality for them than there is an immobility for an embryo in any one of the manifold forms pa.s.sed through in its progress of development.

[Sidenote: Their course is ever advancing, never retrograde.]

[Sidenote: Variable rapidity of national life.]

The life of a nation thus flows in a regular sequence, determined by invariable law, and hence, in estimating different nations, we must not be deceived by the casual aspect they present. The philosophical comparison is made by considering their entire manner of career or cycle of progress, and not their momentary or transitory state. Though they may encounter disaster, their absolute course can never be retrograde; it is always onward, even if tending to dissolution. It is as with the individual, who is equally advancing in infancy, in maturity, in old age. Pascal was more than justified in his a.s.sertion that "the entire succession of men, through the whole course of ages, must be regarded as one man, always living and incessantly learning." In both cases, the manner of advance, though it may sometimes be unexpected, can never be abrupt. At each stage events and ideas emerge which not only necessarily owe their origin to preceding events and ideas, but extend far into the future and influence it. As these are crowded together, or occur more widely apart, national life, like individual, shows a variable rapidity, depending upon the intensity of thought and action. But, no matter how great that energy may be, or with what rapidity modifications may take place--since events are emerging as consequences of preceding events, and ideas from preceding ideas--in the midst of the most violent intellectual oscillations, a discerning observer will never fail to detect that there exists a law of continuous variation of human opinions.

[Sidenote: Plan of this work.]

[Sidenote: Selection among European communities.]

In the examination of the progress of Europe on which we now enter, it is, of course, to intellectual phenomena that we must, for the most part, refer; material aggrandis.e.m.e.nt and political power offering us less important though still valuable indications, and serving our purpose rather in a corroborative way. There are five intellectual manifestations to which we may resort--philosophy, science, literature, religion, government. Our obvious course is, first, to study the progress of that member of the European family, the eldest in point of advancement, and to endeavour to ascertain the characteristics of its mental unfolding. We may reasonably expect that the younger members of the family, more or less distinctly, will offer us ill.u.s.trations of the same mode of advancement that we shall thus find for Greece; and that the whole continent, which is the sum of these different parts, will, in its secular progress, comport itself in like manner.

[Sidenote: Our investigation limited to the intellectual, and commencing with Greece.]

[Sidenote: From thence we pa.s.s to the examination of all Europe.]

Of the early condition of Europe, since we have to consider it in its prehistoric times, our information must necessarily be imperfect.

Perhaps, however, we may be disposed to accept that imperfection as a sufficient token of its true nature. Since history can offer us no aid, our guiding lights must be comparative theology and comparative philology. Proceeding from those times, we shall, in detail, examine the intellectual or philosophical movement first exhibited in Greece, endeavouring to ascertain its character at successive epochs, and thereby to judge of its complete nature. Fortunately for our purpose, the information is here sufficient, both in amount and distinctness. It then remains to show that the mental movement of the whole continent is essentially of the same kind, though, as must necessarily be the case, it is spread over far longer periods of time. Our conclusions will constantly be found to gather incidental support and distinctness from ill.u.s.trations presented by the aged populations of Asia, and the aborigines of Africa and America.

[Sidenote: The five ages of European life.]

The intellectual progress of Europe being of a nature answering to that observed in the case of Greece, and this, in its turn, being like that of an individual, we may conveniently separate it into arbitrary periods, sufficiently distinct from one another, though imperceptibly merging into each other. To these successive periods I shall give the t.i.tles of--1, the Age of Credulity; 2, the Age of Inquiry; 3, the Age of Faith; 4, the Age of Reason; 5, the Age of Decrepitude; and shall use these designations in the division of my subject in its several chapters.

[Sidenote: The world is ruled by law.]

From the possibility of thus regarding the progress of a continent in definite and successive stages, answering respectively to the periods of individual life--infancy, childhood, youth, maturity, old age--we may gather an instructive lesson. It is the same that we have learned from inquiries respecting the origin, maintenance, distribution, and extinction of animals and plants, their balancing against each other; from the variations of aspect and form of an individual man as determined by climate; from his social state, whether in repose or motion; from the secular variations of his opinions, and the gradual dominion of reason over society: this lesson is, that the government of the world is accomplished by immutable law.

Such a conception commends itself to the intellect of man by its majestic grandeur. It makes him discern the eternal in the vanishing of present events and through the shadows of time. From the life, the pleasures, the sufferings of humanity, it points to the impa.s.sive; from our wishes, wants, and woes, to the inexorable. Leaving the individual beneath the eye of Providence, it shows society under the finger of law.

And the laws of Nature never vary; in their application they never hesitate nor are wanting.

[Sidenote: And yet there is free-will for man.]

But in thus ascending to primordial laws, and a.s.serting their immutability, universality, and paramount control in the government of this world, there is nothing inconsistent with the free action of man.

The appearance of things depends altogether on the point of view we occupy. He who is immersed in the turmoil of a crowded city sees nothing but the acts of men, and, if he formed his opinion from his experience alone, must conclude that the course of events altogether depends on the uncertainties of human volition. But he who ascends to a sufficient elevation loses sight of the pa.s.sing conflicts, and no longer hears the contentions. He discovers that the importance of individual action is diminishing, as the panorama beneath him is extending. And if he could attain to the truly philosophical, the general point of view, disengaging himself front all terrestrial influences and entanglements, rising high enough to see the whole globe at a glance, his acutest vision would fail to discover the slightest indication of man, his free-will, or his works. In her resistless, onward sweep, in the clock-like precision of her daily and nightly revolution, in the well-known pictured forms of her continents and seas, now no longer dark and doubtful, but shedding forth a planetary light, well might he ask what had become of all the aspirations and anxieties, the pleasures and agony of life. As the voluntary vanished from his sight, and the irresistible remained, and each moment became more and more distinct, well might he incline to disbelieve his own experience, and to question whether the seat of so much undying glory could be the place of so much human uncertainty, whether beneath the vastness, energy, and immutable course of a moving world, there lay concealed the feebleness and imbecility of man. Yet it is none the less true that these contradictory conditions co-exist--Free-will and Fate, Uncertainty and Destiny, It is only the point of view that has changed, but on that how much has depended! A little nearer we gather the successive ascertainments of human inquiry, a little further off we realize the panoramic vision of the Deity. A Hindu philosopher has truly remarked, that he who stands by the banks of a flowing stream sees, in their order, the various parts as they successively glide by, but he who is placed on an exalted station views, at a glance, the whole as a motionless silvery thread among the fields. To the one there is the acc.u.mulating experience and knowledge of man in time, to the other there is the instantaneous the unsuccessive knowledge of G.o.d.

[Sidenote: Changeability of forms and unchangeability of law.]

Is there an object presented to us which does not bear the mark of ephemeral duration? As respects the tribes of life, they are scarcely worth a moment's thought, for the term of the great majority of them is so brief that we may say they are born and die before our eyes. If we examine them, not as individuals, but as races, the same conclusion holds good, only the scale is enlarged from a few days to a few centuries. If from living we turn to lifeless nature, we encounter again the evidence of brief continuance. The sea is unceasingly remoulding its sh.o.r.es; hard as they are, the mountains are constantly yielding to frost and to rain; here an extensive tract of country is elevated, there depressed. We fail to find any thing that is not undergoing change.

Then forms are in their nature transitory, law is everlasting. If from visible forms we turn to directing law how vast is the difference. We pa.s.s from the finite, the momentary, the incidental, the conditioned--to the illimitable, the eternal, the necessary, the unshackled.

[Sidenote: The object of this book is to a.s.sert the control of law in human affairs.]

It is of law that I am to speak in this book. In a world composed of vanishing forms I am to vindicate the imperishability, the majesty of law, and to show how man proceeds, in his social march, in obedience to it. I am to lead my reader, perhaps in a reluctant path, from the outward phantasmagorial illusions which surround us, and so ostentatiously obtrude themselves on our attention, to something that lies in silence and strength behind. I am to draw his thoughts from the tangible to the invisible, from the limited to the universal, from the changeable to the invariable, from the transitory to the eternal; from the expedients and volitions so largely amusing the life of man, to the predestined and resistless issuing from the fiat of G.o.d.

Chapter II.

OF EUROPE: ITS TOPOGRAPHY AND ETHNOLOGY.

ITS PRIMITIVE MODES OF THOUGHT, AND THEIR PROGRESSIVE VARIATIONS, MANIFESTED IN THE GREEK AGE OF CREDULITY.

_Description of Europe: its Topography, Meteorology, and secular Geological Movements.--Their Effect on its Inhabitants._

_Its Ethnology determined through its Vocabularies._

_Comparative Theology of Greece; the Stage of Sorcery, the Anthropocentric Stage.--Becomes connected with false Geography and Astronomy.--Heaven, the Earth, the Under World.--Origin, continuous Variation and Progress of Greek Theology.--It introduces Ionic Philosophy._

_Decline of Greek Theology, occasioned by the Advance of Geography and Philosophical Criticism.--Secession of Poets, Philosophers, Historians.--Abortive public Attempts to sustain it.--Duration of its Decline.--Its Fall._

Europe is geographically a peninsula, and historically a dependency of Asia.