We have already noted the want of any progressive idea in primitive Buddhism. In that again it contrasted with Judaism. The idea of a Promise gave to Judaism a quality no previous or contemporary religion displayed; it made Judaism historical and dramatic. It justified its fierce intolerance because it pointed to an aim. In spite of the truth and profundity of the psychological side of Gautama’s teaching, Buddhism stagnated and corrupted for the lack of that directive idea. Judaism, it must be confessed, in its earlier phases, entered but little into the souls of men; it let them remain lustful, avaricious, worldly, or superstitious; but because of its persuasion of a promise and of a divine leadership to serve divine ends, it remained in comparison with Buddhism bright and expectant, like a cared-for sword.
§ 7
For some time Buddhism flourished in India. But Brahminism, with its many gods and its endless variety of cults, always flourished by its side, and the organization of the Brahmins grew more powerful, until at last they were able to turn upon this caste-denying cult and oust it from India altogether. The story of that struggle is not to be told here; there were persecutions and reactions, but by the eleventh century, except for Orissa, Buddhist teaching was extinct in India. Much of its gentleness and charity had, however, become incorporated with Brahminism.
Over great areas of the world, as our map has shown, it still survives; and it is quite possible that in contact with western science, and inspired by the spirit of history, the original teaching of Gautama, revived and purified, may yet play a large part in the direction of human destiny.
But with the loss of India the Aryan Way ceased to rule the lives of any Aryan peoples. It is curious to note that while the one great Aryan religion is now almost exclusively confined to Mongolian peoples, the Aryans themselves are under the sway of two religions, Christianity and Islam, which are, as we shall see, essentially Semitic. And both Buddhism and Christianity wear garments of ritual and formula that seem to be derived through Hellenistic channels from that land of temples and priestcraft, Egypt, and from the mentality of the brown Hamitic peoples.
BOOK V
THE RISE AND COLLAPSE OF THE ROMAN EMPIRE
XXVII
THE TWO WESTERN REPUBLICS[224]
§ 1. The Beginnings of the Latins. § 2. A New Sort of State. § 3. The Carthaginian Republic of Rich Men. § 4. The First Punic War. § 5. Cato the Elder and the Spirit of Cato. § 6. The Second Punic War. § 7. The Third Punic War. § 8. How the Punic War Undermined Roman Liberty. § 9. Comparison of the Roman Republic with a Modern State.
§ 1
IT is now necessary to take up the history of the two great republics of the Western Mediterranean, Rome and Carthage, and to tell how Rome succeeded in maintaining for some centuries an empire even greater than that achieved by the conquests of Alexander. But this new empire was, as we shall try to make clear, a political structure differing very profoundly in its nature from any of the great Oriental empires that had preceded it. Great changes in the texture of human society and in the conditions of social interrelations had been going on for some centuries. The flexibility and transferability of money was becoming a power and, like all powers in inexpert hands, a danger in human affairs. It was altering the relations of rich men to the state and to their poorer fellow citizens. This new empire, the Roman empire, unlike all the preceding empires, was not the creation of a great conqueror. No Sargon, no Thothmes, no Nebuchadnezzar, no Cyrus nor Alexander nor Chandragupta, was its fountain head. It was made by a republic. It grew by a kind of necessity through new concentrating and unifying forces that were steadily gathering power in human affairs.