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35.11 What Gibbon Thought of the World in 1780

In these preceding ten sections we have been dealing with an age of division, of separated nationalities. We have already described this period of the seventeenth and eighteenth centuries as an interregnum, in the progress of mankind towards a worldwide unity. Throughout this period there was no ruling unifying idea in men’s minds. The impulse of the empire had failed until the Emperor was no more than one of a number of competing princes, and the dream of Christendom also was a fading dream. The developing «powers» jostled one another throughout the world; but for a time it seemed that they might jostle one another indefinitely without any great catastrophe to mankind. The great geographical discoveries of the sixteenth century had so enlarged human resources that, for all their divisions, for all the waste of their wars and policies, the people of Europe enjoyed a considerable and increasing prosperity. Central Europe recovered steadily from the devastation of the Thirty Years’ War.

Looking back upon this period, which came to its climax in the eighteenth century, looking back, as we can begin to do nowadays, and seeing its events in relation to the centuries that came before it and to the great movements of the present time, we are able to realize how transitory and provisional were its political forms and how unstable its securities. Provisional it was as no other age has been provisional, an age of assimilation and recuperation, a political pause, a gathering up of the ideas of men and the resources of science for a wider human effort. But the contemporary mind did not see it in that light. The failure of the great creative ideas as they had been formulated in the Middle Ages had left human thought for a time destitute of the guidance of creative ideas; even educated and imaginative men saw the world undramatically; no longer as an interplay of effort and destiny, but as the, scene in which a trite happiness was sought and the milder virtues were rewarded. It was not simply the contented and conservative-minded who, in a world of rapid changes, were under the sway of this assurance of an achieved fixity of human conditions. Even highly critical and insurgent intelligences, in default of any sustaining movements in the soul of the community, betrayed the same disposition. Political life, they felt, had ceased to be the urgent and tragic think, it had once been; it had become a polite comedy. The eighteenth was a, century of comedy, which at the end grew grim. It is inconceivable that that world of the middle eighteenth century could have produced a Jesus of Nazareth, a Gautama, a Francis of Assisi, and an Ignatius of Loyola. If one may imagine an eighteenth century John Huss, it is impossible to imagine anyone with sufficient pas sion to burn him. Until the stirrings of conscience in Britain that developed into the Methodist revival began, we can detect scarcely a suspicion that there still remained great tasks in hand for our race to do, that enormous disturbances were close at hand, or that the path of man through space and time was dark with countless dangers, and must to the end remain a high and terrible enterprise.

We have quoted again and again in this history, from Gibbon’s Decline and fall of the Roman Empire. Now we shall quote from it for the last time and bid it farewell, for we have come to the age in which it was written. Gibbon was born in 1737, and the last volume of his history was published in 1787, but the passage we shall quote was probably written in the Year 1780. Gibbon was a young man of delicate health and fairly good fortune; he had a partial and interrupted education at Oxford, and then he completed his studies in Geneva; on the whole his outlook was French and cosmopolitan rather than British, and he was much under the intellectual influence of that great Frenchman who is best known under the name of Voltaire (Francois Marie Arouet de Voltaire, 1694 1778). Voltaire -was an author of enormous industry; seventy volumes of him adorn the present -writer’s shelves, and another edition of Voltaire’s works runs to ninety- four; he dealt largely with history and public affairs, and he corresponded with Catherine the Great of Russia, Frederick the Great of Prussia, Louis XV, and most of the prominent people of the time. Both Voltaire and Gibbon had the sense of history strong in them; both have set out very plainly and fully their visions of human life; and it is clear that to both of them the system in which they lived, the system of monarchy, of leisurely and privileged gentlefolk’s, of rather despised industrial and trading people and of downtrodden and negligible laborers, and poor and common people, seemed the most stably established way of living that the world has ever seen. They postured a little as republicans, and sneered at the divine pretensions of monarchy; but the republicanism that appealed to Voltaire was the crowned republicanism of the Britain of those days, in which the king was simply the official head, the first and greatest of the gentlemen.

The ideal they sustained was the ideal of a polite and polished world in which, men of quality, that is, for no others counted would be ashamed to be cruel or gross or enthusiastic, in which the appointments of life would be spacious and elegant, and the fear of ridicule the potent auxiliary of the law in maintaining the decorum and harmonies of life. Voltaire had in him the possibility of a passionate hatred of injustice, and his interventions on behalf of persecuted or ill-used men are the high lights of his long and complicated life-story. And this being the mental disposition of Gibbon and Voltaire, and of the age in which they lived, it is natural that they should find the existence of religion in the world, and in particular the existence of Christianity, a perplexing and rather unaccountable phenomenon. The whole of that side of life seemed to them a kind of craziness in the human make-up. Gibbon’s great history is essentially an attack upon Christianity as the operating cause of the decline and fall. He idealized the crude and gross plutocracy of Rome into a world of fine gentlemen upon the eighteenth-century model, and told how it fell before the Barbarian from without because of the decay through Christianity within. In our history here we have tried to set that story in a better light. To Voltaire official Christianity was «lnfame»; something that limited people’s lives, interfered with their thoughts, and persecuted harmless dissentients. And indeed in that period of the interregnum there was very little life or light in either the orthodox Christianity of Rome or in the orthodox tame churches of Russia and of the Protestant princes. In an interregnum incommoded with an abundance of sleek parsons and sly priests it; was bard to realize what fires had once blazed in the heart of Christianity, and what fires, of political and religious passion might still blaze in the hearts of men.

At the end of his third volume Gibbon completed his account of the breaking up of the Western Empire. He then raised the question whether civilization might ever undergo again a similar collapse. This led him to review the existing state of affairs (1780) and to compare it with the state of affairs during the decline of imperial Rome. It will be very convenient to our general design to quote some passages from that comparison here, for nothing could better illustrate the state of mind of the liberal thinkers of Europe at the crest of the political interregnum of the age of the Great Powers, before the first intimations of those profound political and social forces of disintegration that have produced at length the dramatic interrogations of our own times.

«This awful revolution», wrote Gibbon of the Western collapse, «may be usefully applied to the useful instruction of the present age. It is the duty of a patriot to prefer and promote the exclusive interest and glory of his native country; but a philosopher may be permitted to enlarge his views, and to consider Europe as one great republic, whose various inhabitants have attained almost the same level of politeness and cultivation. The balance of power will continue to fluctuate, and the prosperity of our own or the neighbouring kingdoms may be alternately exalted or depressed; but these partial events cannot essentially injure our general state of happiness, the system of arts, and laws, and manners, which so advantageously distinguish, above the rest of mankind, the Europeans and their colonies. The savage nations of the globe are the common enemies of civilized society; and we may enquire with anxious curiosity whether Europe is still threatened with a repetition of those calamities which formerly oppressed the arras and institutions of Rome. Perhaps the same reflections will illustrate the fall of that mighty empire and explain the probable causes of our actual security.

«The Romans were ignorant of the extent of their danger, and the number of their enemies. Beyond the Rhine and Danube, the northern countries of Europe and Asia were filled with innumerable tribes of hunters and shepherds, poor, voracious, and turbulent; bold in arms, and impatient to ravish the fruits of industry. The Barbarian world was agitated by the rapid impulse of war; and the peace of Gaul or Italy was shaken by the distant revolutions of China. The Huns, who fled before a victorious enemy, directed their march towards the west; and the torrent was swelled by the gradual accession of captives and allies. The flying tribes who yielded to the Huns assumed in their turn the spirit of conquest; the endless column of barbarians pressed on the Roman Empire with accumulated weight and, if the foremost were destroyed, the vacant space was instantly replenished by new assailants. Such formidable emigrations can no longer issue from the North; and the long repose, which has been imputed to the decrease of population, is the happy consequence of the progress of arts and agriculture. Instead of some rude villages, thinly scattered among its woods and morasses, Germany now produces a list of two thousand three hundred walled towns; the Christian kingdoms of Denmark, Sweden, and Poland have been successively established; and the Hanse merchants, with the Teutonic knights, have extended their colonies along the coast of the Baltic, as far as the Gulf of Finland. From the Gulf of Finland to the Eastern Ocean, Russia now assumes the form of a powerful and civilized empire. The plough, the loom, and the forge are introduced on the banks of the Volga, the Oby, and the Lena; and the fiercest of the Tartar hordes have been taught to tremble and obey …

«The Empire of Rome was firmly established by the singular and perfect coalition of its members … But this union was purchased by the loss of national freedom and military spirit; and the servile provinces, destitute of life and motion, expected their safety from the mercenary troops and governors, who were directed by the orders of a distant court. The happiness of a hundred millions depended on the personal merit of one or two men, perhaps children, whose minds were corrupted by education, luxury, and despotic power. Europe is now divided into twelve powerful, though unequal kingdoms, three respectable commonwealths, and a variety of smaller, though independent, states; the chances of royal and ministerial talents are multiplied, at least with the number of its rulers; and a Julian[1] or Semiramis[2] may reign in the north, while Arcadius and Honoring[3] again slumber on the thrones of the House of Bourbon. The abuses of tyranny are restrained by the mutual influence of fear and shame; republics have acquired order and stability; monarchies have imbibed the principles of freedom, or, at least, of moderation; and some sense of honor and justice is introduced into the most defective constitutions by the general manners of the times. In peace, the progress of knowledge and industry is accelerated by the emulation of so many active rivals: in war, the European forces are exercised by temperate and undecisive contests. If a savage conqueror should issue from the deserts of Tartary, he must repeatedly vanquish the robust peasants of Russia, the numerous armies of Germany, the gallant nobles of France, and the intrepid freemen of Britain; who, perhaps, might confederate for their common defense.

Should the victorious Barbarians carry slavery and desolation as far as the Atlantic Ocean, ten thousand vessels would transport beyond their pursuit the remains of civilized society; and Europe would revive and flourish in the American world, which is already filled with her colonies and institutions.

«Cold, poverty, and a life of danger and fatigue fortify the strength and courage of Barbarians. In every age they have oppressed the polite and peaceful nations, of China, India, and Persia, who neglected, and still neglect, to counterbalance these natural powers by the resources of military art. The warlike states of antiquity, Greece, Macedonia, and Rome, educated a race of soldiers; exercised their bodies, disciplined their courage, multiplied their forces by regular evolutions, and converted the iron, which they possessed into strong and serviceable weapons. But this superiority insensibly declined with their laws and manners; and the feeble policy of Constantine and his successors armed and instructed, for the ruin of the empire, the rude valor of the Barbarian mercenaries. The military art has been changed by the invention of gunpowder; which enables man to command the two most powerful agents of nature, air and fire. Mathematics, chemistry, mechanics, architecture, have been applied to the service of war; and the adverse parties oppose to each other the most elaborate modes of attack and of defense. Historians may indignantly observe that the preparations of a siege would found and maintain a flourishing colony; yet we cannot be displeased that the subversion of a city should be a work of cost and difficulty, or that an industrious people should be protected by those arts, which survive and supply the decay of military virtue. Cannon and fortifications now, form an impregnable barrier against the Tartar horse[4] ; and Europe is secure from any future irruption of Barbarians; since, before they can conquer, they must cease to be barbarous. .

«Should these speculations be found doubtful or fallacious, there still remains a more humble source of comfort and hope. The discoveries of ancient and, modern navigators, and the domestic history, or tradition, of the most enlightened nations, represent the human savage, naked both in mind and body, and destitute of laws, of arts, of ideas, and almost of language.

From this abject condition, perhaps the primitive and universal state of man, is has gradually arisen to command the animals, to fertilize the earth, to traverse the ocean, and to measure the heavens. His progress in the improvement and exercise of his mental and corporeal faculties has been irregular and various, infinitely slow in the beginning, and increasing by degrees with redoubled velocity; ages of laborious ascent have been followed by a moment of rapid downfall; and the several climates of the globe have felt the vicissitudes of light and darkness. Yet the experience of four thousand years should enlarge our hopes, and diminish our apprehensions; we cannot determine to what height the human species may aspire in their advances towards perfection; but it may safely be presumed that no people, unless the face of nature is changed, will relapse into their original barbarism.

«Since the first discovery of the arts, war, commerce, and religious zeal have diffused, among the savages of the Old and New World, those inestimable gifts, they have been successively propagated; they can never be lost. We may therefore acquiesce, in the pleasing conclusion that every age of the world has increased and still increases, the real wealth, the happiness, the knowledge, and perhaps the virtue, of the human race».

[1]Frederick the Great of Prussia.
[2]Catherine the Great of Russia.
[3]Louis XVI of France and Charles III of Spain.
[4]Gibbon forgets here that cannon and the fundamentals of modern military method came to Europe with the Mongols.

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