Europe And The Faith. Hilaire Belloc
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or less sharply differentiated, and each separately colored, as it were, by different customs, a different language, and often a different religion. Thus the modern man sees France, French speaking, with an architecture, manners, laws of its own, etc.; he saw (till yesterday) North Germany under the Prussian hegemony, German speaking, with yet another set of institutions, and so forth. When he thinks, therefore, of any great conflict of opinion, such as the discussion between aristocracy and democracy today, he thinks in terms of different countries. Ireland, for instance, is Democratic, England is Aristocratic - and so forth.
Again, the modern man thinks of a community, however united, as something bounded by, and in contrast with, other communities. When he writes or thinks of France he does not think of France only, but of the points in which France contrasts with England, North Germany, South Germany, Italy, etc.
Now the men living in the Roman Empire regarded civic life in a totally different way. All conceivable antagonisms (and they were violent) were antagonisms within one State. No differentiation of State against State was conceivable or was attempted.
From the Euphrates to the Scottish Highlands, from the North Sea to the Sahara and the Middle Nile, all was one State.
The world outside the Roman Empire was, in the eyes of the Imperial citizen, a sort of waste. It was not thickly populated, it had no appreciable arts or sciences, it was barbaric. That outside waste of sparse and very inferior tribes was something of a menace upon the frontiers, or, to speak more accurately, something of an irritation. But that menace or irritation was never conceived of as we conceive of the menace of a foreign power. It was merely the trouble of preventing a fringe of imperfect, predatory, and small barbaric communities outside the boundaries from doing harm to a vast, rich, thickly populated, and highly organized State within.
The members of these communities (principally the Dutch, Frisian, Rhenish and other Germanic peoples, but also on the other frontiers, the nomads of the desert, and in the West, islanders and mountaineers, Irish and Caledonian) were all tinged with the great Empire on which they bordered. Its trade permeated them. We find its coins everywhere. Its names for most things became part of their speech. They thought in terms of it. They had a sort of grievance when they were not admitted to it. They perpetually begged for admittance.
They wanted to deal with the Empire, to enjoy its luxury, now and then to raid little portions of its frontier wealth.
They never dreamt of "conquest." On the other hand the Roman administrator was concerned with getting barbarians to settle in an orderly manner on the frontier fields, so that he could exploit their labor, with coaxing them to serve as mercenaries in the Roman armies, or (when there was any local conflict) with defeating them in local battles, taking them prisoners and making them slaves.
I have said that the mere number of these exterior men (German, Caledonian, Irish, Slav, Moorish, Arab, etc.) was small compared with the numbers of civilization, and, I repeat, in the eyes of the citizens of the Empire, their lack of culture made them more insignificant still.
At only one place did the Roman Empire have a common frontier with another civilization, properly so called. It was a very short frontier, not one-twentieth of the total boundaries of the Empire. It was the Eastern or Persian frontier, guarded by spaces largely desert. And though a true civilization lay beyond, that civilization was never of great extent nor really powerful. This frontier was variously drawn at various times, but corresponded roughly to the Plains of Mesopotamia. The Mediterranean peoples of the Levant, from Antioch to Judea, were always within that frontier. They were Roman. The mountain peoples of Persia were always beyond it. Nowhere else was there any real rivalry or contact with the foreigner, and even this rivalry and contact (though "The Persian War" is the only serious foreign or equal war in the eyes of all the rulers from Julius Cæsar to the sixth century) counted for little in the general life of Rome.
The point cannot be too much insisted upon, nor too often repeated, so strange is it to our modern modes of thought, and so essentially characteristic of the first centuries of the Christian era and the formative period during which Christian civilization took its shape. Men lived as citizens of one State which they took for granted and which they even regarded as eternal. There would be much grumbling against the taxes and here and there revolts against them, but never a suggestion that the taxes should be levied by any other than imperial authority, or imposed in any other than the imperial manner. There was plenty of conflict between armies and individuals as to who should have the advantage of ruling, but never any doubt as to the type of function which the "Emperor" filled, nor as to the type of universally despotic action which he exercised. There were any number of little local liberties and customs which were the pride of the separate places to which they attached, but there was no conception of such local differences being antagonistic to the one life of the one State. That State was, for the men of that time, the World.
The complete unity of this social system was the more striking from the fact that it underlay not only such innumerable local customs and liberties, but an almost equal number of philosophic opinions, of religious practices, and of dialects. There was not even one current official language for the educated thought of the Empire: there were two, Greek and Latin. And in every department of human life there co-existed this very large liberty of individual and local expression, coupled with a complete, and, as it were, necessary unity, binding the whole vast body together. Emperor might succeed Emperor, in a series of civil wars. Several Emperors might be reigning together. The office of Emperor might even be officially and consciously held in commission among four or more men. But the power of the Emperor was always one power, his office one office, and the system of the Empire one system.
It is not the purpose of these few pages to attempt a full answer to the question of how such a civic state of mind came to be, but the reader must have some sketch of its development if he is to grasp its nature.
The old Mediterranean world out of which the Empire grew had consisted (before that Empire was complete - say, from an unknown most distant past to 50 B.C.) in two types of society: there stood in it as rare exceptions States, or nations in our modern sense, governed by a central Government, which controlled a large area, and were peopled by the inhabitants of many towns and villages. Of this sort was ancient Egypt. But there were also, surrounding that inland sea, in such great numbers as to form the predominant type of society, a series of Cities, some of them commercial ports, most of them controlling a small area from which they drew their agricultural subsistence, but all of them remarkable for this, that their citizens drew their civic life from, felt patriotism for, were the soldiers of, and paid their taxes to, not a nation in our sense but a municipality.
These cities and the small surrounding territories which they controlled (which, I repeat, were often no more than local agricultural areas necessary for the sustenance of the town) were essentially the sovereign Powers of the time. Community of language, culture, and religion might, indeed, bind them in associations more or less strict. One could talk of the Phoenician cities, of the Greek cities, and so forth. But the individual City was always the unit. City made war on City. The City decided its own customs, and was the nucleus of religion. The God was the God of the city. A rim of such points encircled the eastern and central Mediterranean wherever it was habitable by man. Even the little oasis of the Cyrenæan land with sand on every side, but habitable, developed its city formations. Even on the western coasts of the inland ocean, which received their culture by sea from the East, such City States, though more rare, dotted the littoral of Algeria, Provence and Spain.
Three hundred years before Our Lord was born this moral equilibrium was disturbed by the huge and successful adventure of the Macedonian Alexander.
The Greek City States had just been swept under the hegemony of Macedon, when, in the shape of small but invincible armies, the common Greek culture under Alexander overwhelmed the East. Egypt, the Levant littoral and much more, were turned into one Hellenized (that is, "Greecified") civilization. The separate cities, of course, survived, and after Alexander's death unity of control was lost in various and fluctuating dynasties derived from the arrangements and quarrels of his generals. But the old moral equilibrium was gone and the conception of a general civilization had appeared. Henceforward the Syrian, the Jew, the Egyptian saw with Greek eyes and the Greek tongue