We have seen how the Arabs were the means of restoring Aristotle to Europe, and how such a prince as Frederick II acted as a channel through which Arabic philosophy and science played upon the renascent European mind. Still more influential in the stirring up of men's ideas were the Jews. Their very existence was a note of interrogation to the claims of the church. And finally the secret, fascinating enquiries of the alchemists were spreading far and wide and setting men to the petty, furtive and yet fruitful resumption of experimental science.

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And the stir in men's minds was by no means confined now to the independent and well educated. The mind of the common man was awake in the world as it had never been before in all the experience of mankind. In spite of priest and persecution, Christianity does seem to have carried a mental ferment wherever its teaching reached. It established a direct relation between the conscience of the individual man and the G.o.d of Righteousness, so that now if need arose he had the courage to form his own judgment upon prince or prelate or creed.

As early as the eleventh century philosophical discussion had begun again in Europe, and there were great and growing universities at Paris, Oxford, Bologna and other centres. There medieval "schoolmen" took up again and thrashed out a series of questions upon the value and meaning of words that were a necessary preliminary to clear thinking in the scientific age that was to follow. And standing by himself because of his distinctive genius was Roger Bacon (circa 1210 to circa 1293), a Franciscan of Oxford, the father of modern experimental science. His name deserves a prominence in our history second only to that of Aristotle.

His writings are one long tirade against ignorance. He told his age it was ignorant, an incredibly bold thing to do. Nowadays a man may tell the world it is as silly as it is solemn, that all its methods are still infantile and clumsy and its dogmas childish a.s.sumptions, without much physical danger; but these peoples of the middle ages when they were not actually being ma.s.sacred or starving or dying of pestilence, were pa.s.sionately convinced of the wisdom, the completeness and finality of their beliefs, and disposed to resent any reflections upon them very bitterly. Roger Bacon's writings were like a flash of light in a profound darkness. He combined his attack upon the ignorance of his times with a wealth of suggestion for the increase of knowledge. In his pa.s.sionate insistence upon the need of experiment and of collecting knowledge, the spirit of Aristotle lives again in him.

"Experiment, experiment," that is the burthen of Roger Bacon.

Yet of Aristotle himself Roger Bacon fell foul. He fell foul of him because men, instead of facing facts boldly, sat in rooms and pored over the bad Latin translations which were then all that was {296} available of the master. "If I had my way," he wrote, in his intemperate fashion, "I should burn all the books of Aristotle, for the study of them can only lead to a loss of time, produce error, and increase ignorance," a sentiment that Aristotle would probably have echoed could he have returned to a world in which his works were not so much read as worshipped--and that, as Roger Bacon showed, in these most abominable translations.

[Ill.u.s.tration: AN EARLY PRINTING PRESS]

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Throughout his books, a little disguised by the necessity of seeming to square it all with orthodoxy for fear of the prison and worse, Roger Bacon shouted to mankind, "Cease to be ruled by dogmas and authorities; _look at the world!_" Four chief sources of ignorance he denounced; respect for authority, custom, the sense of the ignorant crowd, and the vain, proud unteachableness of our dispositions. Overcome but these, and a world of power would open to men:--

"Machines for navigating are possible without rowers, so that great ships suited to river or ocean, guided by one man, may be borne with greater speed than if they were full of men. Likewise cars may be made so that without a draught animal they may be moved _c.u.m impetu inoestimable_, as we deem the scythed chariots to have been from which antiquity fought. And flying machines are possible, so that a man may sit in the middle turning some device by which artificial wings may beat the air in the manner of a flying bird."

So Roger Bacon wrote, but three more centuries were to elapse before men began any systematic attempts to explore the hidden stores of power and interest he realized so clearly existed beneath the dull surface of human affairs.

But the Saracenic world not only gave Christendom the stimulus of its philosophers and alchemists; it also gave it paper. It is scarcely too much to say that paper made the intellectual revival of Europe possible. Paper originated in China, where its use probably goes back to the second century B.C. In 751 the Chinese made an attack upon the Arab Moslems in Samarkand; they were repulsed, and among the prisoners taken from them were some skilled papermakers, from whom the art was learnt. Arabic paper ma.n.u.scripts from the ninth century onward still exist. The manufacture entered Christendom either through Greece or by the capture of Moorish paper-mills during the Christian reconquest of Spain. But under the Christian Spanish the product deteriorated sadly. Good paper was not made in Christian Europe until the end of the thirteenth century, and then it was Italy which led the world. Only by the fourteenth century did the manufacture reach Germany, and not until the end of that century was it abundant and {298} cheap enough for the printing of books to be a practicable business proposition. Thereupon printing followed naturally and necessarily, for printing is the most obvious of inventions, and the intellectual life of the world entered upon a new and far more vigorous phase. It ceased to be a little trickle from mind to mind; it became a broad flood, in which thousands and presently scores and hundreds of thousands of minds partic.i.p.ated.

One immediate result of this achievement of printing was the appearance of an abundance of Bibles in the world. Another was a cheapening of school-books. The knowledge of reading spread swiftly. There was not only a great increase of books in the world, but the books that were now made were plainer to read and so easier to understand. Instead of toiling at a crabbed text arid then thinking over its significance, readers now could think unimpeded as they read. With this increase in the facility of reading, the reading public grew. The book ceased to be a highly decorated toy or a scholar's mystery. People began to write books to be read as well as looked at by ordinary people. They wrote in the ordinary language and not in Latin. With the fourteenth century the real history of the European literature begins.

So far we have been dealing only with the Saracenic share in the European revival. Let us turn now to the influence of the Mongol conquests. They stimulated the geographical imagination of Europe enormously. For a time under the Great Khan, all Asia and Western Europe enjoyed an open intercourse; all the roads were temporarily open, and representatives of every nation appeared at the court of Karakorum. The barriers between Europe and Asia set up by the religious feud of Christianity and Islam were lowered. Great hopes were entertained by the papacy for the conversion of the Mongols to Christianity. Their only religion so far had been Shumanism, a primitive paganism. Envoys of the Pope, Buddhist priests from India, Parisian and Italian and Chinese artificers, Byzantine and Armenian merchants, mingled with Arab officials and Persian and Indian astronomers and mathematicians at the Mongol court. We hear too much in history of the campaigns and ma.s.sacres of the Mongols, and not enough of their curiosity and desire for learning. Not perhaps as an originative people, but as transmitters {299} of knowledge and method their influence upon the world's history has been very great. And everything one can learn of the vague and romantic personalities of Jengis or Kublai tends to confirm the impression that these men were at least as understanding and creative monarchs as either that flamboyant but egotistical figure Alexander the Great or that raiser of political ghosts, that energetic but illiterate theologian Charlemagne.

[Ill.u.s.tration: ANCIENT BRONZE FIGURE FROM BENIN, W. AFRICA]

One of the most interesting of these visitors to the Mongol Court was a certain Venetian, Marco Polo, who afterwards set down his story in a book. He went to China about 1272 with his father and uncle, who had already once made the journey. The Great Khan had been deeply impressed by the elder Polos; they were the first men of the "Latin" peoples he had seen; and he sent them back with enquiries for teachers and learned men who could explain Christianity to him, and for various other European things that had aroused his curiosity. Their visit with Marco was their second visit.

The three Polos started by way of Palestine and not by the Crimea, as in their previous expedition. They had with them a gold tablet and other indications from the Great Khan that must have greatly facilitated their journey. The Great Khan had asked for some oil from the lamp that burns in the Holy Sepulchre at Jerusalem; and so thither they first went, and then by way of Cilicia into Armenia. They went thus far north because the Sultan of Egypt was raiding the Mongol domains at this time. Thence they came by way of Mesopotamia to Ormuz on the Persian Gulf, as if they contemplated a sea voyage. At Ormuz they met merchants from India. For some reason they did not take ship, but instead turned northward through the Persian deserts, and so by way of Balkh over {300} the Pamir to Kashgar, and by way of Kotan and the Lob Nor into the Hw.a.n.g-ho valley and on to Pekin. At Pekin was the Great Khan, and they were hospitably entertained.

[Ill.u.s.tration: ANOTHER ANCIENT NEGRO BRONZE OF A EUROPEAN]

Marco particularly pleased Kublai; he was young and clever, and it is clear he had mastered the Tartar language very thoroughly. He was given an official position and sent on several missions, chiefly in south-west China. The tale he had to tell of vast stretches of smiling and prosperous country, "all the way excellent hostelries for travellers," and "fine vineyards, fields, and gardens," of "many abbeys" of Buddhist monks, of manufactures of "cloth of silk and gold and many fine taffetas," a "constant succession of cities and boroughs," and so on, first roused the incredulity and then fired the imagination of all Europe. He told of Burmah, and of its great armies with hundreds of elephants, and how these animals were defeated by the Mongol bowmen, and also of the Mongol conquest of Pegu. He told of j.a.pan, and greatly exaggerated the amount of gold in that country. For three years Marco ruled the city of Yang-chow as governor, and he probably impressed the Chinese inhabitants as being little more of a foreigner than any Tartar would have been. He may also have been sent on a mission to India. Chinese records mention a certain Polo attached to the imperial council in 1277, a very valuable confirmation of the general truth of the Polo story.

The publication of Marco Polo's travels produced a profound effect upon the European imagination. The European literature, and especially the European romance of the fifteenth century, echoes with the names in Marco Polo's story, with Cathay (North China) and Cambulac (Pekin) and the like.

[Ill.u.s.tration: EARLY ITALIAN ENGRAVING OF A SAILING SHIP]

Two centuries later, among the readers of the Travels of Marco Polo was a certain Genoese mariner, Christopher Columbus, who {301} conceived the brilliant idea of sailing westward round the world to China. In Seville there is a copy of the Travels with marginal notes by Columbus. There were many reasons why the thought of a Genoese should be turned in this direction. Until its capture by the Turks in 1453 Constantinople had been an impartial trading mart between the Western world and the East, and the Genoese had traded there freely. But the "Latin" Venetians, the bitter rivals of the Genoese, had been the allies and helpers of the Turks against the Greeks, and with the coming of the Turks Constantinople turned an {302} unfriendly face upon Genoese trade.

The long forgotten discovery that the world was round had gradually resumed its sway over men's minds. The idea of going westward to China was therefore a fairly obvious one. It was encouraged by two things. The mariner's compa.s.s had now been invented and men were no longer left to the mercy of a fine night and the stars to determine the direction in which they were sailing, and the Normans, Catalonians and Genoese and Portuguese had already pushed out into the Atlantic as far as the Canary Isles, Madeira and the Azores.

Yet Columbus found many difficulties before he could get ships to put his idea to the test. He went from one European Court to another. Finally at Granada, just won from the Moors, he secured the patronage of Ferdinand and Isabella, and was able to set out across the unknown ocean in three small ships. After a voyage of two months and nine days he came to a land which he believed to be India, but which was really a new continent, whose distinct existence the old world had never hitherto suspected. He returned to Spain with gold, cotton, strange beasts and birds, and two wild-eyed painted Indians to be baptized. They were called Indians because, to the end of his days, he believed that this land he had found was India. Only in the course of several years did men begin to realize that the whole new continent of America was added to the world's resources.

The success of Columbus stimulated overseas enterprise enormously.

In 1497 the Portuguese sailed round Africa to India, and in 1515 there were Portuguese ships in Java. In 1519 Magellan, a Portuguese sailor in Spanish employment, sailed out of Seville westward with five ships, of which one, the _Vittoria_, came back up the river to Seville in 1522, the first ship that had ever circ.u.mnavigated the world. Thirty-one men were aboard her, survivors of two-hundred-and-eighty who had started. Magellan himself had been killed in the Philippine Isles.

Printed paper books, a new realization of the round world as a thing altogether attainable, a new vision of strange lands, strange animals and plants, strange manners and customs, discoveries overseas and in the skies and in the ways and materials of life burst upon the European mind. The Greek cla.s.sics, buried and forgotten for so {303} long, were speedily being printed and studied, and were colouring men's thoughts with the dreams of Plato and the traditions of an age of republican freedom and dignity. The Roman dominion had first brought law and order to Western Europe, and the Latin Church had restored it; but under both Pagan and Catholic Rome curiosity and innovation were subordinate to and restrained by organization. The reign of the Latin mind was now drawing to an end. Between the thirteenth and the sixteenth century the European Aryans, thanks to the stimulating influence of Semite and Mongol and the rediscovery of the Greek cla.s.sics, broke away from the Latin tradition and rose again to the intellectual and material leadership of mankind.

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THE REFORMATION OF THE LATIN CHURCH

The Latin Church itself was enormously affected by this mental rebirth. It was dismembered; and even the portion that survived was extensively renewed.

We have told how nearly the church came to the autocratic leadership of all Christendom in the eleventh and twelfth centuries, and how in the fourteenth and fifteenth its power over men's minds and affairs declined. We have described how popular religious enthusiasm which had in earlier ages been its support and power was turned against it by its pride, persecutions and centralization, and how the insidious scepticism of Frederick II bore fruit in a growing insubordination of the princes. The Great Schism had reduced its religious and political prestige to negligible proportions. The forces of insurrection struck it now from both sides.

The teachings of the Englishman Wycliffe spread widely throughout Europe. In 1398 a learned Czech, John Huss, delivered a series of lectures upon Wycliffe's teachings in the university of Prague.

This teaching spread rapidly beyond the educated cla.s.s and aroused great popular enthusiasm. In 1414-18 a Council of the whole church was held at Constance to settle the Great Schism. Huss was invited to this Council under promise of a safe conduct from the emperor, seized, put on trial for heresy and burnt alive (1415).

So far from tranquillizing the Bohemian people, this led to an insurrection of the Hussites in that country, the first of a series of religious wars that inaugurated the break-up of Latin Christendom. Against this insurrection Pope Martin V, the Pope specially elected at Constance as the head of a reunited Christendom, preached a Crusade.

Five Crusades in all were launched upon this st.u.r.dy little people and all of them failed. All the unemployed ruffianism of Europe was {305} turned upon Bohemia in the fifteenth century, just as in the thirteenth it had been turned upon the Waldenses. But the Bohemian Czechs, unlike the Waldenses, believed in armed resistance. The Bohemian Crusade dissolved and streamed away from the battlefield at the sound of the Hussites' waggons and the distant chanting of their troops; it did not even wait to fight (battle of Domazlice, 1431). In 1436 an agreement was patched up with the Hussites by a new Council of the church at Basle in which many of the special objections to Latin practice were conceded.

[Ill.u.s.tration: PORTRAIT OF LUTHER]

In the fifteenth century a great pestilence had produced much social disorganization throughout Europe. There had been extreme misery and discontent among the common people, and peasant risings against the landlords and the wealthy in England and France.

After the Hussite Wars these peasant insurrections increased in gravity in Germany and took on a religious character. Printing came in as an influence upon this development. By the middle of the fifteenth century there were printers at work with movable type {306} in Holland and the Rhineland. The art spread to Italy and England, where Caxton was printing in Westminster in 1477.

The immediate consequence was a great increase and distribution of Bibles, and greatly increased facilities for widespread popular controversies. The European world became a world of readers, to an extent that had never happened to any community in the past.

And this sudden irrigation of the general mind with clearer ideas and more accessible information occurred just at a time when the church was confused and divided and not in a position to defend itself effectively, and when many princes were looking for means to weaken its hold upon the vast wealth it claimed in their dominions.

In Germany the attack upon the church gathered round the personality of an ex-monk, Martin Luther (1483-1546), who appeared in Wittenberg in 1517 offering disputations against various orthodox doctrines and practices. At first he disputed in Latin in the fashion of the Schoolmen. Then he took up the new weapon of the printed word and scattered his views far and wide in German addressed to the ordinary people. An attempt was made to suppress him as Huss had been suppressed, but the printing press had changed conditions and he had too many open and secret friends among the German princes for this fate to overtake him.

For now in this age of multiplying ideas and weakened faith there were many rulers who saw their advantage in breaking the religious ties between their people and Rome. They sought to make themselves in person the heads of a more nationalized religion.

England, Scotland, Sweden, Norway, Denmark, North Germany and Bohemia, one after another, separated themselves from the Roman Communion. They have remained separated ever since.

The various princes concerned cared very little for the moral and intellectual freedom of their subjects. They used the religious doubts and insurgence of their peoples to strengthen them against Rome, but they tried to keep a grip upon the popular movement as soon as that rupture was achieved and a national church set up under the control of the crown. But there has always been a curious vitality in the teaching of Jesus, a direct appeal to righteousness and a man's self-respect over every loyalty and every subordination, lay or ecclesiastical. None of these princely churches broke {307} off without also breaking off a number of fragmentary sects that would admit the intervention of neither prince nor Pope between a man and his G.o.d. In England and Scotland, for example, there was a number of sects who now held firmly to the Bible as their one guide in life and belief. They refused the disciplines of a state church. In England these dissentients were the Non-conformists, who played a very large part in the polities of that country in the seventeenth {308} and eighteenth centuries. In England they carried their objection to a princely head to the church so far as to decapitate King Charles I (1649), and for eleven prosperous years England was a republic under Non-conformist rule.

[Ill.u.s.tration: A MAJOLICA DISH PAINED IN COLOURS]

The breaking away of this large section of Northern Europe from Latin Christendom is what is generally spoken of as the Reformation. But the shock and stress of these losses produced changes perhaps as profound in the Roman Church itself. The church was reorganized and a new spirit came into its life. One of the dominant figures in this revival was a young Spanish soldier, Inigo Lopez de Recalde, better known to the world as St.

Ignatius of Loyola. After some romantic beginnings he became a priest (1538) and was permitted to found the Society of Jesus, a direct attempt to bring the generous and chivalrous traditions of military discipline into the service of religion. This Society of Jesus, the Jesuits, became one of the greatest teaching and missionary societies the world has ever seen. It carried Christianity to India, China and America. It arrested the rapid disintegration of the Roman Church. It raised the standard of education throughout the whole Catholic world; it raised the level of Catholic intelligence and quickened the Catholic conscience everywhere; it stimulated Protestant Europe to compet.i.tive educational efforts. The vigorous and aggressive Roman Catholic Church we know to-day is largely the product of this Jesuit revival.

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