History of the Intellectual Development of Europe Volume I Part 31

[Sidenote: Gradual preparation for the debas.e.m.e.nt of religion.]

[Sidenote: Corruption of Christianity.]

If thus the misfortunes that had fallen on Italy had given her a base population, whose wants could only be met by a paganized religion, the more fortunate cla.s.ses all over the empire had long been tending in the same direction. Whoever will examine the progress of Christian society from the earlier ages, will find that there could be no other result than a repudiation of solid learning and an alliance with art. We have only to compare the poverty and plainness of the first disciples with the extravagance reached in a few generations. Cyprian complains of the covetousness, pride, luxury, and worldly-mindedness of Christians, even of the clergy and confessors. Some made no scruple to contract matrimony with heathens. Clement of Alexandria bitterly inveighs against "the vices of an opulent and luxurious Christian community--splendid dresses, gold and silver vessels, rich banquets, gilded litters and chariots, and private baths. The ladies kept Indian birds, Median peac.o.c.ks, monkeys, and Maltese dogs, instead of maintaining widows and orphans; the men had mult.i.tudes of slaves." The dipping three times at baptism, the tasting of honey and milk, the oblations for the dead, the signing of the cross on the forehead on putting on the clothes or the shoes, or lighting a candle, which Tertullian imputes to tradition without the authority of Scripture, foreshadowed a thousand pagan observances soon to be introduced. As time pa.s.sed on, so far from the state of things improving, it became worse. Not only among the frivolous cla.s.s, but even among historic personages, there was a hankering after the ceremonies of the departed creed, a lingering attachment to the old rites, and, perhaps, a religious indifference to the new. To the age of Justinian these remarks strikingly apply. Boethius was, at the best, only a pagan philosopher; Tribonian, the great lawyer, the author of the Justinian Code, was suspected of being an atheist.

[Sidenote: Episcopal splendour and wickedness.]

[Sidenote: Paganisms of Christianity.]

[Sidenote: It allies itself to art,]

In the East, the splendour of the episcopal establishments extorted admiration even from those who were familiar with the imperial court.

The well-ordered trains of attendants and the magnificent banquets in the bishops' palaces are particularly praised. Extravagant views of the pre-eminent value of celibacy had long been held among the more devout, who conceded a reluctant admission even for marriage itself. "I praise the married state, but chiefly for this, that it provides virgins," had been the more than doubtful encomium of St. Jerome. Among the clergy, who under the force of this growing sentiment found it advisable to refrain from marriage, it had become customary, as we learn from the enactments and denunciations against the practice, to live with "sub-introduced women," as they were called. These pa.s.sed as sisters of the priests, the correctness of whose taste was often exemplified by the remarkable beauty of their sinful partners. A law of Honorius put an end to this iniquity. The children arising from these a.s.sociations do not appear to have occasioned any extraordinary scandal. At weddings it was still the custom to sing hymns to Venus. The cultivation of music at a very early period attracted the attention of many of the great ecclesiastics--Paul of Samosata, Arius, Chrysostom. In the first congregations probably all the worshippers joined in the hymns and psalmody. By degrees, however, more skilful performers had been introduced, and the chorus of the Greek tragedy made available under the form of antiphonal singing. The Ambrosian chant was eventually exchanged for the n.o.ble Roman chant of Gregory the Great, which has been truly characterised as the foundation of all that is grand and elevated in modern music.

[Sidenote: and rejects learning.]

With the devastation that Italy had suffered the Latin language was becoming extinct. But Roman literature had never been converted to Christianity. Of the best writers among the Fathers, not one was a Roman; all were provincials. The literary basis was the Hebrew Scriptures and the New Testament, the poetical imagery being, for the most part, borrowed from the prophets. In historical compositions there was a want of fair dealing and truthfulness almost incredible to us; thus Eusebius navely avows that in his history he shall omit whatever might tend to the discredit of the Church, and magnify whatever might conduce to her glory. The same principle was carried out in numberless legends, many of them deliberate forgeries, the amazing credulity of the times yielding to them full credit, no matter how much they might outrage common sense. But what else was to be expected of generations who could believe that the tracks of Pharaoh's chariot-wheels were still impressed on the sands of the Red Sea, and could not be obliterated either by the winds or the waves? He who ventured to offend the public taste for these idle fables brought down upon himself the wrath of society, and was branded as an infidel. In the interpretation of the Scriptures, and, indeed, in all commentaries on authors of repute, there was a constant indulgence in fanciful mystification and the detection of concealed meanings, in the extracting of which an amusing degree of ingenuity and industry was often shown; but these hermeneutical writings, as well as the polemical, are tedious beyond endurance; with regard to the latter, the energy of their vindictive violence is not sufficient to redeem them from contempt.

[Sidenote: Painting and sculpture.]

[Sidenote: Adopts a typical model of the Saviour,]

The relation of the Church to the sister arts, painting and sculpture, was doubtless fairly indicated at a subsequent time by the second Council of Nicea, A.D. 787; their superst.i.tious use had been resumed.

Sculpture has, however, never forgotten the preference that was shown to her sister. To this day she is a pagan, emulating in this the example of the n.o.blest of the sciences, Astronomy, who bears in mind the great insults she has received from the Church, and tolerates the name of no saint in the visible heavens; the new worlds she discovers are dedicated to Ura.n.u.s, or Neptune, or other Olympian divinities. Among the ecclesiastics there had always been many, occasionally some of eminence, who set their faces against the connexion of worship with art; thus Tertullian of old had manifested his displeasure against Hermogenes, on account of the two deadly sins into which he had fallen, painting and marriage; but Gnostic Christianity had approved, as Roman Christianity was now to approve, of their union. To the Gnostics we owe the earliest examples of our sacred images. The countenance of our Saviour, along with those of Pythagoras, Plato, Aristotle, appears on some of their engraved gems and seals. Among the earlier fathers--Justin Martyn and Tertullian--there was an impression that the personal appearance of our Lord was ungainly; that he was short of stature; and, at a later period Cyril says, mean of aspect "even beyond the ordinary race of men." But these unsuitable delineations were generally corrected in the fourth century, it being then recognised that G.o.d could not dwell in a humble form or low stature. The model eventually received was perhaps that described in the spurious epistle of Lentulus to the Roman senate: "He was a man of tall and well-proportioned form; his countenance severe and impressive, so as to move the beholders at once with love and awe. His hair was of an amber colour, reaching to his ears with no radiation, and standing up from his ears cl.u.s.tering and bright, and flowing down over his shoulders, parted on the top according to the fashion of the Nazarenes. The brow high and open; the complexion clear, with a delicate tinge of red; the aspect frank and pleasing; the nose and mouth finely formed; the beard thick, parted, and of the colour of the hair; the eyes blue, and exceedingly bright." Subsequently the oval countenance a.s.sumed an air of melancholy, which, though eminently suggestive, can hardly be considered as the type of manly beauty.

[Sidenote: and of the Virgin.]

At first the cross was without any adornment; it next had a lamb at the foot; and eventually became the crucifix, sanctified with the form of the dying Saviour. Of the Virgin Mary, destined in later times to furnish so many beautiful types of female loveliness, the earliest representations are veiled. The Egyptian sculptors had thus depicted Isis; the first form of the Virgin and child was the counterpart of Isis and Horus. St. Augustine says her countenance was unknown; there appears, however, to have been a very early Christian tradition that in complexion she was a brunette. Adventurous artists by degrees removed the veil, and next to the mere countenance added a full-grown figure like that of a dignified Roman matron; then grouped her with the divine child, the wise men, and other suggestions of Scripture.

[Sidenote: Consolidation of papal power in the West.]

[Sidenote: Roman Church anthropomorphized,]

[Sidenote: and necessarily becoming intolerant.]

While thus the papacy was preparing for an alliance with art, it did not forget to avail itself of the vast advantages within its reach by interfering in domestic life--an interference which the social demoralization of the time more than ever permitted. A prodigious step in power was made by a.s.suming the cognizance of marriage, and the determination of the numberless questions connected with it. Once having discovered the influence thus gained, the papacy never surrendered it; some of the most important events in later history have been determined by its action in this matter. Perhaps even a greater power accrued from its a.s.sumption of the cognizance of wills, and of questions respecting the testamentary disposal of property. Though in many respects, at the time we are now considering, the papacy had separated itself from morality, had become united to monachism, and was preparing for a future alliance with political influences and military power; though its indignation and censures were less against personal wickedness than heresy of opinion, toward which it was inexorable and remorseless, a good effect arose from these a.s.sumptions upon domestic life, particularly as regards the elevation of the female s.e.x. The power thus arising was re-enforced by a continually-increasing rigour in the application of penitential punishments. As in the course of years the intellectual basis on which that power rested became more doubtful, and therefore more open to attack, the papacy became more sensitive and more exacting. Pushed on by the influence of the lower population, it fell into the depths of anthropomorphism, a.s.serting for the Virgin and the saints such attributes as omniscience, omnipresence, omnipotence.

Everywhere present, they could always listen to prayer, and, if necessary, control or arrest the course of Nature. As it was certain that such doctrines must in the end be overthrown, the inevitable day was put off by an instant and vindictive repression of any want of conformity. Despotism in the State and despotism in the Church were upheld by despotism over thought.

[Sidenote: Origin of the alliance of the papacy and France.]

From the acts of Pope Gregory the Great, and his organization of the ideas of his age, the paganization of religion in Italy and its alliance with art, I have now to turn to the second topic to which this chapter is devoted--the relations a.s.sumed by the papacy with the kings of France, by which the work of Gregory was consolidated and upheld, and diffused all over Europe.

[Sidenote: Military results of the Arabian wars.]

The armies of the Saracens had wrested from Christendom the western, southern, and eastern countries of the Mediterranean; their fleets dominated in that sea. Ecclesiastical policy had undergone a revolution.

Carthage, Alexandria, Jerusalem, Antioch, had disappeared from the Christian system; their bishops had pa.s.sed away. Alone, of the great episcopal seats, Constantinople and Rome were left. To all human appearance, their fall seemed to be only a question of time.

[Sidenote: Independence of the pope.]

The disputes of the Bishop of Rome with his African and Asiatic rivals had thus come to an untimely end. With them nothing more remained to be done; his communications with the emperor at Constantinople were at the sufferance of the Mohammedan navies. The imperial power was paralysed.

The pope was forced by events into isolation; he converted it into independence.

But independence! how was that to be a.s.serted and maintained. In Italy itself the Lombards seemed to be firmly seated, but they were Arian heretics. Their presence and power were incompatible with his. Already, in a political sense, he was at their mercy.

One movement alone was open to him; and, whether he rightly understood his position or not, the stress of events forced him to make it. It was an alliance with the Franks, who had successfully resisted the Mohammedan power, and who were orthodox.

[Sidenote: Conditions of his alliance with the Franks.]

An ambitious Frank officer had resolved to deprive his sovereign of the crown if the pope would sanctify the deed. They came to an understanding. The usurpation was consummated by the one and consecrated by the other. It was then the interest of the intrusive line of monarchs to magnify their Italian confederate. In the spread of Roman principles lay the consolidation of the new Frankish power. It became desirable to compel the ignorant German tribes to acknowledge in the pope the vicegerent of G.o.d, even though the sword must be applied to them for that purpose for thirty years.

The pope revolted against his Byzantine sovereign on the question of images; but that was a fict.i.tious issue. He did not revolt against his new ally, who fell into the same heresy. He broke away from a weak and cruel master, and attached himself on terms of equality to a confederate. But from the first his eventual ascendancy was a.s.sured. The representative of a system which is immortal must finally gain supremacy over individuals and families, who must die.

[Sidenote: The conversion of Europe.]

Though we cannot undervalue the labours of the monks, who had already nominally brought many portions of Europe to Christianity, the pa.s.sage of the centre of the Continent to its Age of Faith, was, in an enlarged political sense, the true issue of the empire of the Franks. The fiat of Charlemagne put a stamp upon it which it bears to this day. He converted an ecclesiastical fiction into a political fact.

[Sidenote: Three points for consideration.]

To understand this important event, it is necessary to describe, 1st, the psychical state of Central Europe; 2nd, the position of the pontiff and his compact with the Franks. It is also necessary to determine the actual religious value of the system he represents, and this is best done through, 3rd, the biography of the popes.

[Sidenote: The psychical change of Europe.]

1st. As with the Arabs, so with the barbarians of Europe. They pa.s.s from their Age of Credulity to their Age of Faith without dwelling long in the intermediate state of Inquiry. An age of inquiry implies self-investigation, and the absence of an authoritative teacher. But the Arabs had had the Nestorians and the Jews, and to the Germans the lessons of the monk were impressively enforced by the convincing argument of the sword of Charlemagne.

[Sidenote: Labours and successes of the monks.]

[Sidenote: Influence of devout women.]

[Sidenote: Conversion of Europe.]

The military invasions of the south by the barbarians were retaliated by missionary invasions of the north. The aim of the former was to conquer, that of their antagonists to convert, if antagonists those can be called who sought to turn them from their evil ways. The monk penetrated through their most gloomy forests unarmed and defenceless; he found his way alone to their fortresses. Nothing touches the heart of a savage so profoundly as the greatness of silent courage. Among the captives taken from the south in war were often high-born women of great beauty and purity of mind, and sometimes even bishops, who, true to their religious principles, did not fail to exert a happy and a holy influence on the tribes among whom their lot was cast. One after another the various nations submitted: the Vandals and Gepidae in the fourth century; the Goths somewhat earlier; the Franks at the end of the fifth; the Alemanni and Lombards at the beginning of the sixth; the Bavarians, Hessians, and Thuringians in the seventh and eighth. Of these, all embraced the Arian form except the Franks, who were converted by the Catholic clergy. In truth, however, these nations were only Christianized upon the surface, their conversion being indicated by little more than their making the sign of the cross. In all these movements women exercised an extraordinary influence: thus Clotilda, the Queen of the Franks, brought over to the faith her husband Clovis. Bertha, the Queen of Kent, and Gisella, the Queen of Hungary, led the way in their respective countries; and under similar influences were converted the Duke of Poland and the Czar Jarislaus. To women Europe is thus greatly indebted, though the forms of religion at the first were nothing more than the creed and the Lord's prayer. It has been truly said that for these conversions three conditions were necessary--a devout female of the court, a national calamity, and a monk. As to the people, they seem to have followed the example of their rulers in blind subserviency, altogether careless as to what the required faith might be. The conversion of the ruler is navely taken by historians as the conversion of the whole people. As might be expected, a faith so lightly a.s.sumed at the will or whim of the sovereign was often as lightly cast aside; thus the Swedes, Bohemians, and Hungarians relapsed into idolatry.

[Sidenote: Conversion of England.]

Among such apostasies it is interesting to recall that of the inhabitants of Britain, to whom Christianity was first introduced by the Roman legions, and who might boast in Constantine the Great, and his mother Helena, if they were really natives of that country, that they had exercised no little influence on the religion of the world. The biography of Pelagius shows with what acuteness theological doctrines were considered in those remote regions; but, after the decline of Roman affairs, this promising state of things was destroyed, and the clergy driven by the pagan invaders to the inaccessible parts of Wales, Scotland, and Ireland. The sight of some English children exposed for sale in the slave-market at Rome suggested to Gregory the Great the attempt of reconverting the island. On his a.s.suming the pontificate he commissioned the monk Augustine for that purpose; and after the usual exertion of female influence in the court of King Ethelbert by Bertha, his Frankish princess, and the usual vicissitudes of backsliding, the faith gradually won its way throughout the whole country. A little opposition occurred on the part of the ancient clergy, who retained in their fastnesses the traditions of the old times, particularly in regard to Easter. But this at length disappeared; an intercourse sprang up with Rome, and it became common for the clergy and wealthy n.o.bles to visit that city.

[Sidenote: Irish and British missionaries.]

Displaying the same n.o.ble quality which in our own times characterises it, British Christianity did not fail to exert a proselytizing spirit.

As, at the end of the sixth century, Columban, an Irish monk of Banchor, had gone forth as a missionary, pa.s.sing through France, Switzerland, and beyond the confines of the ancient Roman empire, so about a century later Boniface, an Englishman of Devonshire, repaired to Germany, under a recommendation from the pope and Charles Martel, and laboured among the Hessians and Saxons, cutting down their sacred oaks, overturning their altars, erecting churches, founding bishoprics, and gaining at last, from the hands of the savages, the crown of martyrdom. In the affinity of their language to those of the countries to which they went, these missionaries from the West found a very great advantage.

It is the glory of Pope Formosus, the same whose body underwent a posthumous trial, that he converted the Bulgarians, a people who came from the banks of the Volga. The fact that this event was brought about by a picture representing the judgment-day shows on what trifling circ.u.mstances these successes turned. The Slavians were converted by Greek missionaries, and for them the monk Cyril invented an alphabet, as Ulphilas had done for the Goths. The predatory Normans, who plundered the churches in their forays, embraced Christianity on settling in Normandy, as the Goths, in like circ.u.mstances, had elsewhere done. The Scandinavians were converted by St. Anschar.

[Sidenote: Influence of Charlemagne on these events.]

Thus, partly by the preaching of missionaries, partly by the example of monks, partly by the influence of females, partly by the sword of the Frankish sovereigns, partly by the great name of Rome, Europe was at last nominally converted. The so-called religious wars of Charlemagne, which lasted more than thirty years, and which were attended by the atrocities always incident to such undertakings, were doubtless as much, so far as he was concerned, of a political as of a theological nature.

They were the embodiment of the understanding that had been made with Rome by Pepin. Charlemagne clearly comprehended the position and functions of the Church; he never suffered it to intrude unduly on the state. Regarding it as furnishing a bond for uniting not only the various nations and tribes of his empire, but even families and individuals together, he ever extended to it a wise and liberal protection. His mental condition prevented him from applying its doctrines to the regulation of his own life, which was often blemished by acts of violence and immorality. From the point of view he occupied, he doubtless was led to the conclusion that the maxims of religion are intended for the edification and comfort of those who occupy a humbler sphere, but that for a prince it is only necessary to maintain appropriate political relations with the Church. To him baptism was the sign, not of salvation, but of the subjugation of people; and the foundation of churches and monasteries, the inst.i.tution of bishoprics, and increase of the clergy, a more trustworthy means of government than military establishments. A priest must necessarily lean on him for support, a lieutenant might revolt.

[Sidenote: Reflex action of converted Europe.]