[Sidenote: Murder of Hypatia by Cyril.]

Cyril at length determined to remove this great reproach, and overturn what now appeared to be the only obstacle in his way to uncontrolled authority in the city. We are reaching one of those moments in which great general principles embody themselves in individuals. It is Greek philosophy under the appropriate form of Hypatia; ecclesiastical ambition under that of Cyril. Their destinies are about to be fulfilled.

As Hypatia comes forth to her academy, she is a.s.saulted by Cyril's mob--an Alexandrian mob of many monks. Amid the fearful yelling of these bare-legged and black-cowled fiends she is dragged from her chariot, and in the public street stripped naked. In her mortal terror she is haled into an adjacent church, and in that sacred edifice is killed by the club of Peter the Reader. It is not always in the power of him who has stirred up the worst pa.s.sions of a fanatical mob to stop their excesses when his purpose is accomplished. With the blow given by Peter the aim of Cyril was reached, but his merciless adherents had not glutted their vengeance. They outraged the naked corpse, dismembered it, and incredible to be said, finished their infernal crime by sc.r.a.ping the flesh from the bones with oyster-sh.e.l.ls, and casting the remnants into the fire. Though in his privacy St. Cyril and his friends might laugh at the end of his antagonist, his memory must bear the weight of the righteous indignation of posterity.

[Sidenote: Suppression of Alexandrian science.]

Thus, in the 414th year of our era, the position of philosophy in the intellectual metropolis of the world was determined; henceforth science must sink into obscurity and subordination. Its public existence will no longer be tolerated. Indeed, it may be said that from this period for some centuries it altogether disappeared. The leaden mace of bigotry had struck and shivered the exquisitely tempered steel of Greek philosophy.

Cyril's acts pa.s.sed unquestioned. It was now ascertained that throughout the Roman world there must be no more liberty of thought. It had been said that these events prove Greek philosophy to have been a sham, and, like other shams, it was driven out of the world when detected, and that it could not withstand the truth. Such a.s.sertions might answer their purposes very well, so long as the victors maintained their power in Alexandria, but they manifestly are of inconvenient application after the Saracens had captured the city. However this may be, an intellectual stagnation settled upon the place, an invisible atmosphere of oppression, ready to crush down, morally and physically, whatever provoked its weight. And so for the next two dreary and weary centuries things remained, until oppression and force were ended by a foreign invader. It was well for the world that the Arabian conquerors avowed their true argument, the scimitar, and made no pretensions to superhuman wisdom. They were thus left free to pursue knowledge without involving themselves in theological contradictions, and were able to make Egypt once more ill.u.s.trious among the nations of the earth--to s.n.a.t.c.h it from the hideous fanaticism, ignorance, and barbarism into which it had been plunged. On the sh.o.r.e of the Red Sea once more a degree of the earth's surface was to be measured, and her size ascertained--but by a Mohammedan astronomer. In Alexandria the memory of the ill.u.s.trious old times was to be recalled by the discovery of the motion of the sun's apogee by Albategnius, and the third inequality of the moon, the variation, by Aboul Wefa; to be discovered six centuries later in Europe by Tycho Brahe. The ca.n.a.l of the Pharaohs from the Nile to the Red Sea, cleared out by the Ptolemies in former ages, was to be cleared from its sand again. The glad desert listened once more to the cheerful cry of the merchant camel-driver instead of the midnight prayer of the monk.

CHAPTER XI.

PREMATURE END OF THE AGE OF FAITH IN THE EAST.

THE THREE ATTACKS, VANDAL, PERSIAN, ARAB.

THE VANDAL ATTACK _leads to the Loss of Africa.--Recovery of that Province by Justinian after great Calamities._

THE PERSIAN ATTACK _leads to the Loss of Syria and Fall of Jerusalem.--The true Cross carried away as a Trophy.--Moral Impression of these Attacks._

THE ARAB ATTACK.--_Birth, Mission, and Doctrines of Mohammed.--Rapid Spread of his Faith in Asia and Africa.--Fall of Jerusalem.--Dreadful Losses of Christianity to Mohammedanism.--The Arabs become a learned Nation._

_Review of the Koran.--Reflexions on the Loss of Asia and Africa by Christendom._

[Sidenote: Three attacks made upon the Byzantine system.]

I have now to describe the end of the age of Faith in the East. The Byzantine system, out of which it had issued, was destroyed by three attacks: 1st, by the Vandal invasion of Africa; 2nd, by the military operations of Chosroes, the Persian king; 3rd, by Mohammedanism.

Of these three attacks, the Vandal may be said, in a military sense, to have been successfully closed by the victories of Justinian; but, politically, the cost of those victories was the depopulation and ruin of the empire, particularly in the south and west. The second, the Persian attack, though brilliantly resisted in its later years by the Emperor Heraclius, left, throughout the East, a profound moral impression, which proved final and fatal in the Mohammedan attack.

[Sidenote: The Vandal attack.]

[Sidenote: Conquest of Africa.]

No heresy has ever produced such important political results as that of Arius. While it was yet a vital doctrine, it led to the infliction of unspeakable calamities on the empire, and, though long ago forgotten, has blasted permanently some of the fairest portions of the globe. When Count Boniface, incited by the intrigues of the patrician aetius, invited Genseric, the King of the Vandals, into Africa, that barbarian found in the discontented sectaries his most effectual aid. In vain would he otherwise have attempted the conquest of the country with the 50,000 men he landed from Spain, A.D. 429. Three hundred Donatist bishops, and many thousand priests, driven to despair by the persecutions inflicted by the emperor, carrying with them that large portion of the population who were Arian, were ready to look upon him as a deliverer, and therefore to afford him support. The result to the empire was the loss of Africa.

[Sidenote: The reign of Justinian.]

It was nothing more than might have been expected that Justinian, when he found himself firmly seated on the throne of Constantinople, should make an attempt to retrieve these disasters. The principles which led him to his scheme of legislation; to the promotion of manufacturing interests by the fabrication of silk; to the reopening of the ancient routes to India, so as to avoid transit through the Persian dominions; to his attempt at securing the carrying trade of Europe for the Greeks, also suggested the recovery of Africa. To this important step he was urged by the Catholic clergy. In a sinister but suitable manner, his reign was ill.u.s.trated by his closing the schools of philosophy at Athens, ostensibly because of their affiliation to paganism, but in reality on account of his detestation of the doctrines of Aristotle and Plato; by the abolition of the consulate of Rome; by the extinction of the Roman senate, A.D. 552; by the capture and recapture five times of the Eternal City. The vanishing of the Roman race was thus marked by an extinction of the instruments of ancient philosophy and power.

[Sidenote: His reconquest of Africa.]

The indignation of the Catholics was doubtless justly provoked by the atrocities practised in the Arian behalf by the Vandal kings of Africa, who, among other cruelties, had attempted to silence some bishops by cutting out their tongues. To carry out Justinian's intention of the recovery of Africa, his general Belisarius sailed at midsummer, A.D.

533, and in November he had completed the reconquest of the country.

[Sidenote: Dreadful calamities produced by him.]

This was speedy work, but it was followed by fearful calamities; for in this, and the Italian wars of Justinian, likewise undertaken at the instance of the orthodox clergy, the human race visibly diminished. It is affirmed that in the African campaign five millions of the people of that country were consumed; that during the twenty years of the Gothic War Italy lost fifteen millions; and that the wars, famines, and pestilences of the reign of Justinian diminished the human species by the almost incredible number of one hundred millions.

[Sidenote: The Persian attack.]

[Sidenote: Fall and pillage of Jerusalem.]

[Sidenote: Triumphs of Chosroes.]

It is therefore not at all surprising that in such a deplorable condition men longed for a deliverer, in their despair totally regardless who he might be or from what quarter he might come.

Ecclesiastical partisanship had done its work. When Chosroes II., the Persian monarch, A.D. 611, commenced his attack, the persecuted sectaries of Asia Minor, Syria, and Egypt followed the example of the African Arians in the Vandal invasion, and betrayed the empire. The revenge of an oppressed heretic is never scrupulous about its means of gratification. As might have been expected, the cities of Asia fell before the Persians. They took Jerusalem by a.s.sault, and with it the cross of Christ; ninety thousand Christians were ma.s.sacred; and in its very birthplace Christianity was displaced by Magianism. The shock which religious men received through this dreadful event can hardly now be realized. The imposture of Constantine bore a bitter fruit; the sacred wood which had filled the world with its miracles was detected to be a helpless counterfeit, borne off in triumph by deriding blasphemers. All confidence in the apostolic powers of the Asiatic bishops was lost; not one of them could work a wonder for his own salvation in the dire extremity. The invaders overran Egypt as far as Ethiopia; it seemed as if the days of Cambyses had come back again. The Archbishop of Alexandria found it safer to flee to Cyprus than to defend himself by spiritual artifices or to rely on prayer. The Mediterranean sh.o.r.e to Tripoli was subdued. For ten years the Persian standards were displayed in view of Constantinople. At one time Heraclius had determined to abandon that city, and make Carthage the metropolis of the empire. His intention was defeated by the combination of the patriarch, who dreaded the loss of his position; of the aristocracy, who foresaw their own ruin; and of the people, who would thus be deprived of their largesses and shows. Africa was more truly Roman than any other of the provinces; it was there that Latin was last used. But when the vengeance of the heretical sects was satisfied, they found that they had only changed the tyrant without escaping the tyranny. The magnitude of their treason was demonstrated by the facility with which Heraclius expelled the Persians as soon as they chose to a.s.sist him.

[Sidenote: The moral impression of these events.]

In vain, after these successes, what was pa.s.sed off as the true cross was restored again to Jerusalem--the charm was broken. The Magian fire had burnt the sepulchre of Christ, and the churches of Constantine and Helena; the costly gifts of the piety of three centuries were gone into the possession of the Persian and the Jew. Never again was it possible that faith could be restored. They who had devoutly expected that the earth would open, the lightning descend, or sudden death arrest the sacrilegious invader of the holy places, and had seen that nothing of the kind ensued, dropped at once into dismal disbelief. Asia and Africa were already morally lost. The scimitar of the Arabian soon cut the remaining tie.

[Sidenote: Birth of Mohammed.]

Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race--Mohammed, by Europeans surnamed "the Impostor." He raised his own nation from Fetichism, the adoration of a meteoric stone, and from the basest idol-worship; he preached a monotheism which quickly scattered to the winds the empty disputes of the Arians and Catholics, and irrevocably wrenched from Christianity more than half, and that by far the best half of her possessions, since it included the Holy Land, the birthplace of our faith, and Africa, which had imparted to it its Latin form. That continent, and a very large part of Asia, after the lapse of more than a thousand years, still remain permanently attached to the Arabian doctrine. With the utmost difficulty, and as if by miracle, Europe itself escaped.

[Sidenote: His preaching,]

[Sidenote: and t.i.tle to apostleship.]

Mohammed possessed that combination of qualities which more than once has decided the fate of empires. A preaching soldier, he was eloquent in the pulpit, valiant in the field. His theology was simple: "There is but one G.o.d." The effeminate Syrian, lost in Monothelite and Monophysite mysteries; the Athanasian and Arian, destined to disappear before his breath, might readily antic.i.p.ate what he meant. a.s.serting that everlasting truth, he did not engage in vain metaphysics, but applied himself to improving the social condition of his people by regulations respecting personal cleanliness, sobriety, fasting, prayer. Above all other works he esteemed almsgiving and charity. With a liberality to which the world had of late become a stranger, he admitted the salvation of men of any form of faith provided they were virtuous. To the declaration that there is but one G.o.d, he added, "and Mohammed is his Prophet." Whoever desires to know whether the event of things answered to the boldness of such an announcement, will do well to examine a map of the world in our own times. He will find the marks of something more than an imposture. To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the t.i.tle of a messenger of G.o.d.

[Sidenote: His delusions.]

Like many of the Christian monks, Mohammed retired to the solitude of the desert, and, devoting himself to meditation, fasting, and prayer, became the victim of cerebral disorder. He was visited by supernatural appearances, mysterious voices accosting him as the Prophet of G.o.d; even the stones and trees joined in the whispering. He himself suspected the true nature of his malady, and to his wife Chadizah he expressed a dread that he was becoming insane. It is related that as they sat alone, a shadow entered the room. "Dost thou see aught?" said Chadizah, who, after the manner of Arabian matrons, wore her veil. "I do," said the prophet. Whereupon she uncovered her face and said, "Dost thou see it now?" "I do not." "Glad tidings to thee, O Mohammed!" exclaimed Chadizah: "it is an angel, for he has respected my unveiled face; an evil spirit would not." As his disease advanced, these spectral illusions became more frequent; from one of them he received the divine commission. "I," said his wife, "will be thy first believer;" and they knelt down in prayer together. Since that day nine thousand millions of human beings have acknowledged him to be a prophet of G.o.d.

[Sidenote: His gradual antagonism to Christianity.]

[Sidenote: Inst.i.tution of polygamy.]

Though, in the earlier part of his career, Mohammed exhibited a spirit of forbearance toward the Christians, it was not possible but that bitter animosity should arise, as the sphere of his influence extended.

He appears to have been unable to form any other idea of the Trinity than that of three distinct G.o.ds; and the worship of the Virgin Mary, recently introduced, could not fail to come into irreconcilable conflict with his doctrine of the unity of G.o.d. To his condemnation of those Jews who taught that Ezra was the Son of G.o.d, he soon added bitter denunciations of the Oriental churches because of their idolatrous practices. The Koran is full of such rebukes: "Verily, Christ Jesus, the Son of Mary, is the apostle of G.o.d." "Believe, therefore, in G.o.d and his apostles, and say not that there are three G.o.ds. Forbear this; it will be better for you. G.o.d is but one G.o.d. Far be it from Him that he should have a son." "In the last day, G.o.d shall say unto Jesus, O Jesus, son of Mary! hast thou ever said to men, Take me and my mother for two G.o.ds beside G.o.d? He shall say, Praise be unto thee, it is not for me to say that which I ought not." Mohammed disdained all metaphysical speculations respecting the nature of the Deity, or of the origin and existence of sin, topics which had hitherto exercised the ingenuity of the East. He cast aside the doctrine of the superlative value of chast.i.ty, a.s.serting that marriage is the natural state of man. To asceticism he opposed polygamy, permitting the practice of it in this life and promising the most voluptuous means for its enjoyment in Paradise hereafter, especially to those who had gained the crowns of martyrdom or of victory.

[Sidenote: Results of his life.]

Too often, in this world, success is the criterion of right. The Mohammedan appeals to the splendour and rapidity of his career as a proof of the divine mission of his apostle. It may, however, be permitted to a philosopher, who desires to speak of the faith of so large a portion of the human race with profound respect, to examine what were some of the secondary causes which led to so great a political result. From its most glorious seats Christianity was for ever expelled: from Palestine, the scene of its most sacred recollections; from Asia Minor, that of its first churches; from Egypt, whence issued the great doctrine of Trinitarian orthodoxy; from Carthage, who imposed her belief on Europe.

[Sidenote: Causes of his success.]

It is altogether a misconception that the Arabian progress was due to the sword alone. The sword may change an acknowledged national creed, but it cannot affect the consciences of men. Profound though its argument is, something far more profound was demanded before Mohammedanism pervaded the domestic life of Asia and Africa, before Arabic became the language of so many different nations.

[Sidenote: Civil weakness produced by ecclesiastical demoralization.]

The explanation of this political phenomenon is to be found in the social condition of the conquered countries. The influences of religion in them had long ago ceased; it had become supplanted by theology--a theology so incomprehensible that even the wonderful capabilities of the Greek language were scarcely enough to meet its subtle demands; the Latin and the barbarian dialects were out of the question. How was it possible that unlettered men, who with difficulty can be made to apprehend obvious things, should understand such mysteries? Yet they were taught that on those doctrines the salvation or d.a.m.nation of the human race depended. They saw that the clergy had abandoned the guidance of the individual life of their flocks; that personal virtue or vice were no longer considered; that sin was not measured by evil works but by the degrees of heresy. They saw that the ecclesiastical chiefs of Rome, Constantinople, and Alexandria were engaged in a desperate struggle for supremacy, carrying out their purposes by weapons and in ways revolting to the conscience of man. What an example when bishops were concerned in a.s.sa.s.sinations, poisonings, adulteries, blindings, riots, treasons, civil war; when patriarchs and primates were excommunicating and anathematizing one another in their rivalries for earthly power, bribing eunuchs with gold, and courtesans and royal females with concessions of episcopal love, and influencing the decisions of councils a.s.serted to speak with the voice of G.o.d by those base intrigues and sharp practices resorted to by demagogues in their packed a.s.semblies! Among legions of monks, who carried terror into the imperial armies and riot into the great cities, arose hideous clamours for theological dogmas, but never a voice for intellectual liberty or the outraged rights of man. In such a state of things, what else could be the result than disgust or indifference? Certainly men could not be expected, if a time of necessity arose, to give help to a system that had lost all hold on their hearts.

When, therefore, in the midst of the wrangling of sects, in the incomprehensible jargon of Arians, Nestorians, Eutychians, Monothelites, Monophysites, Mariolatrists, and an anarchy of countless disputants, there sounded through the world, not the miserable voice of the intriguing majority of a council, but the dread battle-cry, "There is but one G.o.d," enforced by the tempest of Saracen armies, is it surprising that the hubbub was hushed? Is it surprising that all Asia and Africa fell away? In better times patriotism is too often made subordinate to religion; in those times it was altogether dead.