Three centuries earlier a brave resistance would have been' made, and the barbarians would have been overthrown and annihilated or sold as slaves. But they were now the stronger, even with their rude weapons, and without the arts of war which the Romans had been learning for a thousand years. Yet they suffered prodigious losses before they became ultimately victorious. But they persevered, driven by necessity as well as the love of adventure and rapine. Wave after wave was rolled back by desperate generals; but the tide returned, and swept all away.
Fortunately, they reconstructed after they had once destroyed. They were converts of Christianity, and had sympathy with many elements of civilization. "Some solitary sparks fell from the beautiful world that was passed upon the night of their labors." These kindled a fire which has never been extinguished. They had, with all their barbarism, some great elements of character, and in all the solid qualities of the heart, were superior to the races they subdued. They brought their fresh blood into the body politic, and were alive to sentiments of religion, patriotism, and love. They were enthusiastic, hopeful, generous, and uncontaminated by those subtle vices which ever lead to ruin. They made innumerable mistakes, and committed inexcusable follies. But, after a long pilgrimage, and severely disciplined by misfortunes, they erected a new fabric, established by the beautiful union of German strength and Roman art, on the more solid foundations of Christian truth.
* * * * *
The authorities for this chapter are not numerous. They are the historians of the empire in its decline and miseries. Gibbon's history is doubtless the best in English. He may be compared with Tillemont's Hist, des Emperors. Sheppard has written an interesting and instructing book on this period, but it pertains especially to the rise of the new barbaric states. Tacitus' chapter on the Manners of the Germans should be read in connection with the wars. Gibbon quotes largely from Ammianus Marcellinus, who is the best Latin historian of the last days of Rome. Zosimus is an authority, but he is brief. Procopius wrote a history of the Vandal wars. Gregory of Tours describes the desolations in Gaul, as well as Journandes. The writings of Jerome, Augustine, and other fathers, allude somewhat to the miseries and wickedness of the times. But of all the writers on this dark and gloomy period, Gibbon is the most satisfactory and exhaustive; nor is it probable he will soon be supplanted in a field so dreary and sad.
CHAPTER XII.
THE REASONS WHY THE CONSERVATIVE INFLUENCES OF PAGAN CIVILIZATION DID NOT ARREST THE RUIN OF THE ROMAN WORLD.
[Sidenote: Nothing conservative in mere human creation.]
It is a most interesting inquiry why art, literature, science, philosophy, and political organizations, and other trophies of the unaided reason of man, did not prevent so mournful an eclipse of human glory as took place upon the fall of the majestic empire of the Romans. There can be no question that civilization achieved most splendid triumphs, even under the influence of pagan institutions. But it was not paganism which achieved these victories; it was the will and the reason of a noble race, in spite of its withering effects. It was the proud reason of man which soared to such lofty heights, and attempted to secure happiness and prosperity. These great ends were measurably attained, and a self-sufficient philosopher might have pointed to these victories as both glorious and permanent. When the eyes of contemporaries rested on the beautiful and cultivated face of nature, on commerce and ships, on military successes and triumphs, on the glories of heroes and generals, on a subdued world, on a complicated mechanism of social life, on the blazing wonders of art, on the sculptures and pictures, the temples and monuments which ornamented every part of the empire, when they reflected on the bright theories which philosophy proposed, on the truths which were incorporated with the system of jurisprudence, on the wondrous constitution which the experience of ages had framed, on the genius of poets and historians, on the whole system of social life, adorned with polished manners and the graces of genial intercourse—when they saw that all these triumphs had been won over barbarism, and had been constantly progressing with succeeding generations, it seemed that the reign of peace and prosperity would be perpetual. It is nothing to the point whether the civilization of which all people boasted, and in which they trusted, was superior or inferior to that which has subsequently been achieved by the Gothic races. The question is, Did these arts and sciences produce an influence sufficiently strong to conserve society? That they polished and adorned individuals cannot be questioned. Did they infuse life into the decaying mass? Did they prolong political existence? Did they produce valor and moral force among the masses? Did they raise a bulwark capable of resisting human degeneracy or barbaric violence? Did they lead to self- restraint? Did they create a lofty public sentiment which scorned baseness and lies? Did they so raise the moral tone of society that people were induced to make sacrifices and noble efforts to preserve blessings which had already been secured.
[Sidenote: Civilisation can only rise to a certain height by unabled reason.]
I have to show that the grandest empire of antiquity perished from the same causes which destroyed Babylon and Carthage; that all the magnificent trophies of the intellect were in vain; that the sources of moral renovation were poisoned; that nothing worked out, practically and generally, the good which was intended, and which enthusiasts had hoped; that the very means of culture were perverted, and that the savor unto life became a savor unto death. In short, it will appear from the example of Rome, that man cannot save himself; that he cannot originate any means of conservation which will not be foiled and rendered nugatory by the force of human corruption; that man, left to himself, will defeat his own purposes, and that all his enterprises and projects will end in shame and humiliation, so far as they are intended to preserve society. The history of all the pagan races and countries show that only a limited height can ever be reached, and that society is destined to perpetual falls as well as triumphs, and would move on in circles forever, where no higher aid comes than from man himself. And this great truth is so forcibly borne out by facts, that those profound and learned historians who are skeptical of the power of Christianity, have generally embraced the theory that nations must rise and fall to the end of time; and society will show, like the changes of nature, only phases which have appeared before. Their gloomy theories remind us of the perpetual swinging of a pendulum, or the endless labors of Ixion— circles and cycles of motion, but no general and universal progress to a perfect state of happiness and prosperity. And if we were not supported by the hopes which Christianity furnishes, if we adopted the pagan principles of Gibbon or Buckle, history would only confirm the darkest theories. But the history of Greece and Rome and Egypt are only chapters in the great work which Providence unfolds. They are only acts in the great drama of universal life. The history of those old pagan empires is full of instruction. In one sense, it seems mournful, but it only shows that society must be a failure under the influences which man's genius originates. This world is not destined to be a failure, although the empires of antiquity were. I fall in with the most cheerless philosophy of the infidel historians, if there is no other hope for man, as illustrated by the rise and fall of empires, than what the pagan intellect devised. But this induction is not sufficiently broad. They have too few facts upon which to build a theory. Yet the theory they advance is supported by all the facts brought out by the history of pagan countries. And this is my reason for bringing out so much that is truly glorious, in an important sense, in Roman history, to show that these glories did not, and could not, save. And the moral lesson I would draw is, that any civilization, based on what man creates or originates, even in his most lofty efforts, will fail as signally as the Grecian and the Roman, so far as the conservation of society is concerned, in the hour of peril, when corruption and degeneracy have also accomplished their work. Paganism cannot give other than temporary triumphs. Its victories are not progressive. They do not tend to indefinite and ever-expanding progress. They simply show an intellectual brilliancy, which is soon dimmed by the vapors which arise out of the fermentations of corrupt society.