Outlines of Universal History, Designed as a Text-book and for Private Reading

by George Park Fisher

CONQUEST OF ITALY.—Professedly to avenge the wrongs of Amalasontha, the ambitious and intriguing daughter of Theodoric, who had been killed as a consequence of the disaffection of the Goths, Belisarius was sent to Italy. Sicily was conquered (535), and Naples and Rome were taken (536). Vitiges, the new king of the Goths, united the forces of the nation; but he was driven to shut himself up in Ravenna, and Ravenna surrendered (540). The Goths had offered the sovereignty of the country to Belisarius. The jealousy of Justinian, and war with Persia, led to the recall of Belisarius before he could complete the work of conquest. The Goths under Totila, a nephew of the late king, regained the greater part of Italy. Belisarius (544-549) was sent for the second time to conquer that country. He gained important successes, and recaptured Rome; but he was feebly supported by the suspicious and envious ruler at Constantinople, and was at length called home. Narses, a eunuch, insignificant in person, but as crafty as he was brave, was commissioned to accomplish what Belisarius had not been allowed to effect. He entered Italy at the head of an army, made up mostly of Huns, Heruli, and other barbarians, and defeated Totila, who died of his wounds (552). The Ostrogothic kingdom fell. The Gothic warriors who survived had leave to quit the country with their property, they having taken an oath never to return. The Ostrogoths, as a nation, vanish from history. The EXARCHATE, or vice-royalty of the Eastern Empire, was established, with its seat at Ravenna. In Spain, Justinian obtained Corduba, Assidona, Segontia (554), in reward of the assistance which he had rendered to Athanagild against a competitor for the throne. Constantinople was saved by Belisarius from a threatened attack of the Bulgarians, who had crossed the Danube on the ice (559). This great general, whose form and stature and benign manners attracted the admiration of the people, as his noble but poorly requited services gave him a right to the gratitude of the sovereign, was accused, in 563, of conspiracy against the life of Justinian. His property was confiscated, but his innocence was finally declared. The story that he was deprived of his eyes, and compelled to beg his bread, is not credited. He died in 565. A few months later Justinian himself died at the age of eighty-three. He has been aptly compared, as to his personal character and the character of his reign, to Louis XIV. of France. Among the many structures which he reared was the temple of St. Sophia at Constantinople, and countless fortresses for the defense of the capital, of the Danube, and of other parts of the exposed frontier.

THE CIVIL LAW.—Justinian's principal distinction in history grows out of his relation to legislation, and to the study of the law. He caused a famous lawyer, Tribonian, with the aid of a body of jurists, to make those collections of ancient law which are still in force in many countries. The Code included the imperial constitutions and edicts in twelve books (527, 528). This was followed (533) by the Institutes, embracing the principles of Roman jurisprudence, which was to be studied in the schools of Constantinople, Berytus, and Rome; and the Digest, or Pandects, comprising the most valuable passages from the writings of the old jurists, that were deemed of authority. In this last work three million lines were reduced to a hundred and fifty thousand. Finally a fourth work, The Novels, embraced the laws of Justinian after the publication of the code (534-565). These works, taken together, form the Civil Law,—the Corpus Juris Civilis. They are the legacy of Rome to later times. Humane principles are incorporated into the civil law, but, likewise, the despotic system of imperialism.

THE LOMBARDS IN ITALY.—In the great "Wandering of the Nations," the German tribe of Lombards, or Langobards, had made their way into Pannonia. To the east of them, in Dacia, there had arisen the kingdom of the Gepidae, a people akin to the Goths. In that region, also, were the Turanian Avars, with whom the Lombards allied themselves, and overthrew the kingdom of the Gepidæ. After the conquest of Italy, Narses had established there the Byzantine system of rule and of grinding taxation. Discontent was the natural result. The enemies of Narses at Constantinople persuaded Justin II. and his queen Sophia, who had great influence over him, that prudence demanded the recall of the able, but avaricious and obnoxious, governor. The queen was reported to have said, that "he should leave to men the exercise of arms, and return to his proper station among the women of the palace, where a distaff should be placed in the eunuch's hand." "I will spin her such a thread," Narses is said to have replied, "as she shall not unravel her life long." He forthwith invited the Lombards into Italy, an invitation which they were not both to accept. Alboin was their leader, who had married the beautiful Rosamond, daughter of the Gepid king whom he had slain. Narses repented of his rash proceeding, but he died before he could organize a resistance to the invaders. These founded the great Lombard kingdom in the north of Italy, and the smaller Lombard states of Spoleto and Beneventum. Ravenna,—the residence of the Exarchs,—Rome, Naples, and the island city of Venice, were centers of districts still remaining subject to the Greek emperor, as were also the southern points of the two peninsulas of Southern Italy, and, for the time, the three main islands. Alboin was killed in 574 at the instigation of Rosamond, to whom, it was said, at a revel he had sent wine to drink in the skull of Cunimund, her father. The Lombards were not like the Goths. They formed no treaties, but seized on whatever lands they wanted, reserving to themselves all political rights. The new-comers were Arian in religion, and partly heathen. There was little intermixture by marriage between the two classes of inhabitants. Lombard and Roman was each governed by his own system of law. Later, especially under the kings Liutprand, Rachis, and Aistulf (749-756), this antagonism was much lessened, and the Roman law gained a preponderating influence in the Lombard codes. Gradually the power of the independent Lombard duchies increased. The strength of the Lombard kingdom was thus reduced. The Lombards more and more learned the arts of civilized life from the Romans, and shared in the trading and industrial pursuits of the cities. Their gradual conversion to Catholic Christianity brought the two peoples still nearer together. It was within half a century of the Lombard conquest that Gregory I. (Gregory the Great) held the papal office (590-604).

AFTER JUSTINIAN.—During the century and a half that followed the death of Justinian, the history of the Byzantine court and empire is an almost unbroken tale of crime and degeneracy. The cruelty of such emperors as Phocas (602-610) and Justinian II. surpasses the brutality of Nero and Domitian. The reign of Heraclius is the only refreshing passage in this dreary and repulsive record. He led his armies in person in a series of campaigns against Chosroes II., the Persian king. At the very time when Constantinople was besieged in vain by a host of Persians and Avars, he conducted his forces into the heart of the Persian Empire; and in a great battle near Nineveh in 627, he won a decisive victory. With the reign of Heraclius, the transient prosperity of the Greek Empire comes to an end. It was exhausted, even by its victories. Overwhelmed with taxation, it was ruined in its trade and industry. Despotism in the rulers, sensuality and baseness in rulers and subjects, undermined public and private virtue. In addition to other enemies on every side, it was attacked by the Arabians; and Heraclius lived to see the loss of Syria and of Egypt, and the capture of Alexandria, by these new assailants.

CONTROVERSY ON IMAGE WORSHIP.—The period of theological debate, when at its height in the fourth and fifth centuries, whatever extravagances of doctrinal zeal attended it, dealt with themes of grave importance; and controversy was often waged by men of high ability and moral worth. After that time, there succeeded to the tempest an intellectual stagnation, under the blighting breath of despotism, coupled with the effect of a lassitude, the natural sequel of the long-continued disputation. But, in the eighth and ninth centuries, a new controversy took place, which convulsed the Eastern Empire, and extended to the West. The matter in dispute was the use of images in worship. Pictorial representations had been gradually introduced in the earlier centuries, but had been opposed, especially in Egypt and in the African Church. After the time of Constantine, they came by degrees into universal use. This formed a ground of reproach on the part of the Mohammedans. The warfare upon images was begun by Leo III., the Isaurian (717-741), a rough soldier with no appreciation of art, who issued an edict against them. The party of "image-breakers," or iconoclasts, had numerous adherents; and the opposite party of "image-worshipers," who had a powerful support from the monks in the convents, were ardent and inflexible in withstanding the imperial measures. Neither the remonstrances of John of Damascus, the last of the Greek Fathers, nor of the Roman bishop, made an impression on Leo. The agitation spread far and wide. Subsequent emperors followed in his path. At length, however, the Empress Irene (780-802) restored image-worship; and, in 842, the Empress Theodora finally confirmed this act. In the controversy, religious motives were active, but they were mingled on both sides with political considerations. The alienation of feeling on the part of the Roman bishops was one cause of the separation of Italy from the Greek Empire.

LITERATURE AND CULTURE.—While there was a prevalence of illiteracy in the West, there continued in the Eastern Empire an interest in letters, and a respect for classical literature. Devoted Greek monks taught the Gospel to the Bulgarians and to the Slavonian tribes on its borders. Cyril and Methodius, faithful missionaries, gave the Bible to the Moravians in their own tongue. In the seventh century, John of Damascus compiled from the Greek Fathers a celebrated treatise on theology. But the period of original thought in theology, as elsewhere, had passed by. This work of the Damascene was made up chiefly of excerpts from the Fathers before him. In earlier days the church in the East had been served by erudite theologians of great talents and of great excellence, such as Basil the Great (328-379), Gregory of Nyssa, Gregory of Nazianzum (326-390); all of whom were liberal-minded men, strenuous defenders of orthodox doctrine, and yet not unfriendly to philosophical study. Of even wider fame was John Chrysostom (347-407), a preacher of captivating eloquence and of an earnest Christian spirit, whose censure of the vices of the Byzantine court provoked the wrath of the Empress Eudoxia, and twice drove him into banishment. In the declining days of the empire, literary effort was mainly confined to compilations and comments. Eusebius, in the fourth century, had written a History of the Church, and a Chronicle, or General History; and, a century later (about 432), Zosimus composed a History in a spirit of antipathy to Christianity and of sympathy with the old religion. To Procopius (who died about 565) we owe an interesting history of the times of Justinian. After the seventh century, all traces of life and spirit vanish from the pages of the Byzantine historians. In mathematics and astronomy, in architecture and mechanics, the Byzantine Greeks were the teachers of the Arabians and of the new peoples of the West. The Byzantine style of architecture was of a distinct type, and was widely diffused.

THE SLAVONIC TRIBES.—In the sixth century the Slavonian tribes come into view. The Avars stirred up such a commotion among those tribes as the Huns had created among the Germans. The Slaves were driven to the northwest, where later they came into relations with Germany; and to the southwest, where, as conquerors and as learners, they stood, in some degree, in relation to the Eastern Empire, in the same position as that of the Germans in reference to the Western. North and East of the Adriatic arose Slavonian States, as Servia, Croatia, Carinthia. Istria and Dalmatia, except the cities on the coast, became Slavonic. The Slaves displaced the old Illyrian race. In the seventh and eighth centuries, Macedonia and Greece were largely occupied by Slavonians. The Bulgarians were a Turanian people, who mixed with the Slavonians, and adopted their language. In 895 the Magyars, a Turanian people, crowded into Dacia and Pannonia; and thus the Bulgarians were confined to the lands south of the Danube. The Magyars formed the kingdom of Hungary. The Slavonian Russians were cut off from the Southern tribes of the same race.

CHAPTER IV. MOHAMMEDANISM AND THE ARABIC CONQUESTS.

CONDITION OF ARABIA.—In the sixth century the influence of the Greek and of the Persian Empires, especially of the Persian, was prevalent in Arabia. It was then inhabited mostly by tribes either distinct or loosely bound together, and contained no independent state of any considerable importance. The Arabs of that day had "all the virtues and vices of the half-savage state, its revenge and its rapacity, its hospitality and its bounty." In the Hejaz district—situated between fertile and more civilized Yemen, or Arabia Felix, in the south-west of the peninsula and the Sinaitic region,—and in Nejd to the east of Hejaz, which were the two districts in which Islam and the Arabian Empire took their rise, dwelt tribes whose common sanctuary was the Kaaba at Mecca, in the wall of which was the quadrangular black stone kissed by all devotees, and supposed to have been received from the angel Gabriel. The religion of the Arabs was polytheism in many different forms, in which idol-worship was prominent; but all agreed in acknowledging one supreme God, Allah, in whose name solemn oaths were taken. Once in the year the tribes gathered in Mecca for their devotions; and a great fair in the vicinity, attended by a poetical contest, made the city prosperous. The town was made up of separate Septs, or patriarchal families, each under its own head, of which septs the Omayyads were of principal importance, and had charge of the Kaaba. Mohammed belonged to the Hashimites, another and poorer branch of the leading tribe of Koreish. The Koreishites, by their trading-journeys to Syria, had acquired more culture then others, whether Bedouins, or residents of Medina. At the time when Mohammed was born, which was probably in 572, the religion of the Arabs had sunk into idolatry or indifference. There were three hundred and sixty images in the Kaaba. But there were some who were called hanifs, who were serious and earnest, and turned away from idolatrous worship. Besides the Sabian religion of the Persian sun-worshipers, the leading tenets and rites of Christianity and of Judaism, both in the degenerate types which they assumed on the Syrian borders, were not unfamiliar to Arabs dwelling in the caravan routes on the borders of the Red Sea.

CAREER OF MOHAMMED.—Mohammed was early left an orphan under the care of his uncle Abu Talib. In his youth he tended sheep, and gathered wild berries in the desert. In his twenty-fifth year he became the commercial agent of a wealthy widow, Khadija, made journeys for her into Palestine and Syria,—where he may have received religious knowledge and impressions from Christian monks and Jewish rabbis,—and, after a time, married her. He is described as having a commanding presence, with piercing eyes, fluent in speech, and with pleasing ways. Eventually he came into close contact with the hanifs. He followed the custom of retiring for meditation and prayer to the lonely and desolate Mount Hira. A vivid sense of the being of one Almighty God and of his own responsibility to God, entered into his soul. A tendency to hysteria in the East a disease of men as well as of women—and to epilepsy helps to account for extraordinary states of body and mind of which he was the subject. At first he ascribed his strange ecstasies, or hallucinations, to evil spirits, especially on the occasion when an angel directed him to begin the work of prophesying. But he was persuaded by Khadija that their source was from above. He became convinced that he was a prophet inspired with a holy truth and charged with a sacred commission. His wife was his first convert. His faith he called Islam, which signifies "resignation to the divine will." His cousin Ali, his friend Abubekr, and a few others, believed in him. There is no doubt that the materials of Mohammed's creed were drawn from Jewish and Christian sources: Abraham was the hanif, whose pure monotheism he claimed to re-assert; but the animating spirit was from within. The sum of his doctrine was, that there is only one God, and that Mohammed is the apostle of God.