Chapter IV: Part 4

As for Caesar, who was by far the ablest of the three, he decided that he needed a little more military glory to become a popular hero. He crossed the Alps and conquered that part of the world which is now called France. Then he hammered a solid wooden bridge across the Rhine and invaded the land of the wild Teutons. Finally he took ship and visited England. Heaven knows where he might have ended if he had not been forced to return to Italy. Pompey, so he was informed, had been appointed dictator for life. This of course meant that Caesar was to be placed on the list of the "retired officers," and the idea did not appeal to him. He remembered that he had begun life as a follower of Marius. He decided to teach the Senators and their "dictator" another lesson. He crossed the Rubicon River which separated the province of Cis-alpine Gaul from Italy. Everywhere he was received as the "friend of the people." Without difficulty Caesar entered Rome and Pompey fled to Greece Caesar followed him and defeated his followers near Pharsalus. Pompey sailed across the Mediterranean and escaped to Egypt. When he landed he was murdered by order of young king Ptolemy. A few days later Caesar arrived. He found himself caught in a trap. Both the Egyptians and the Roman garrison which had remained faithful to Pompey, attacked his camp.

Fortune was with Caesar. He succeeded in setting fire to the Egyptian fleet. Incidentally the sparks of the burning vessels fell on the roof of the famous library of Alexandria (which was just off the water front,) and destroyed it. Next he attacked the Egyptian army, drove the soldiers into the Nile, drowned Ptolemy, and established a new government under Cleopatra, the sister of the late king. Just then word reached him that Pharnaces, the son and heir of Mithridates, had gone on the war-path. Caesar marched northward, defeated Pharnaces in a war which lasted five days, sent word of his victory to Rome in the famous sentence "veni, vidi, vici," which is Latin for "I came, I saw, I conquered," and returned to Egypt where he fell desperately in love with Cleopatra, who followed him to Rome when he returned to take charge of the government, in the year 46. He marched at the head of not less than four different victory-parades, having won four different campaigns.

Then Caesar appeared in the Senate to report upon his adventures, and the grateful Senate made him "dictator" for ten years. It was a fatal step.

The new dictator made serious attempts to reform the Roman state. He made it possible for freemen to become members of the Senate. He conferred the rights of citizenship upon distant communities as had been done in the early days of Roman history. He permitted "foreigners" to exercise influence upon the government. He reformed the administration of the distant provinces which certain aristocratic families had come to regard as their private possessions. In short he did many things for the good of the majority of the people but which made him thoroughly unpopular with the most powerful men in the state. Half a hundred young aristocrats formed a plot "to save the Republic." On the Ides of March (the fifteenth of March according to that new calendar which Caesar had brought with him from Egypt) Caesar was murdered when he entered the Senate. Once more Rome was without a master.

There were two men who tried to continue the tradition of Caesar's glory. One was Antony, his former secretary. The other was Octavian, Caesar's grand-nephew and heir to his estate. Octavian remained in Rome, but Antony went to Egypt to be near Cleopatra with whom he too had fallen in love, as seems to have been the habit of Roman generals.

A war broke out between the two. In the battle of Actium, Octavian defeated Antony. Antony killed himself and Cleopatra was left alone to face the enemy. She tried very hard to make Octavian her third Roman conquest. When she saw that she could make no impression upon this very proud aristocrat, she killed herself, and Egypt became a Roman province.

As for Octavian, he was a very wise young man and he did not repeat the mistake of his famous uncle. He knew how people will shy at words. He was very modest in his demands when he returned to Rome. He did not want to be a "dictator." He would be entirely satisfied with the title of "the Honourable." But when the Senate, a few years later, addressed him as Augustus--the Illustrious--he did not object and a few years later the man in the street called him Caesar, or Kaiser, while the soldiers, accustomed to regard Octavian as their Commander-in-chief referred to him as the Chief, the Imperator or Emperor. The Republic had become an Empire, but the average Roman was hardly aware of the fact.

In 14 A.D. his position as the Absolute Ruler of the Roman people had become so well established that he was made an object of that divine worship which hitherto had been reserved for the Gods. And his successors were true "Emperors"--the absolute rulers of the greatest empire the world had ever seen.

If the truth be told, the average citizen was sick and tired of anarchy and disorder. He did not care who ruled him provided the new master gave him a chance to live quietly and without the noise of eternal street riots. Octavian assured his subjects forty years of peace. He had no desire to extend the frontiers of his domains, In the year 9 A.D. he had contem-plated an invasion of the northwestern wilderness which was inhabited by the Teutons. But Varrus, his general, had been killed with all his men in the Teutoburg Woods, and after that the Romans made no further attempts to civilise these wild people.

They concentrated their efforts upon the gigantic problem of internal reform. But it was too late to do much good. Two centuries of revolution and foreign war had repeatedly killed the best men among the younger generations. It had ruined the class of the free farmers. It had introduced slave labor, against which no freeman could hope to compete. It had turned the cities into beehives inhabited by pauperized and unhealthy mobs of runaway peasants. It had created a large bureaucracy--petty officials who were underpaid and who were forced to take graft in order to buy bread and clothing for their families. Worst of all, it had accustomed people to violence, to blood-shed, to a barbarous pleasure in the pain and suffering of others.

Outwardly, the Roman state during the first century of our era was a magnificent political structure, so large that Alexander's empire became one of its minor provinces. Underneath this glory there lived millions upon millions of poor and tired human beings, toiling like ants who have built a nest underneath a heavy stone. They worked for the benefit of some one else. They shared their food with the animals of the fields. They lived in stables. They died without hope.

It was the seven hundred and fifty-third year since the founding of Rome. Gaius Julius Caesar Octavianus Augustus was living in the palace of the Palatine Hill, busily engaged upon the task of ruling his empire.

In a little village of distant Syria, Mary, the wife of Joseph the Carpenter, was tending her little boy, born in a stable of Bethlehem.

This is a strange world.

Before long, the palace and the stable were to meet in open combat.

And the stable was to emerge victorious.

JOSHUA OF NAZARETH

THE STORY OF JOSHUA OF NAZARETH, WHOM THE GREEKS CALLED JESUS

IN the autumn of the year of the city 783 (which would be 62 A.D., in our way of counting time) AEsculapius Cultellus, a Roman physician, wrote to his nephew who was with the army in Syria as follows:

My dear Nephew,

A few days ago I was called in to prescribe for a sick man named Paul. He appeared to be a Roman citizen of Jewish parentage, well educated and of agreeable manners. I had been told that he was here in connection with a law-suit, an appeal from one of our provincial courts, Caesarea or some such place in the eastern Mediterranean. He had been described to me as a "wild and violent" fellow who had been making speeches against the People and against the Law. I found him very intelligent and of great honesty.

A friend of mine who used to be with the army in Asia Minor tells me that he heard something about him in Ephesus where he was preaching sermons about a strange new God. I asked my patient if this were true and whether he had told the people to rebel against the will of our beloved Emperor. Paul answered me that the Kingdom of which he had spoken was not of this world and he added many strange utterances which I did not understand, but which were probably due to his fever.

His personality made a great impression upon me and I was sorry to hear that he was killed on the Ostian Road a few days ago. Therefore I am writing this letter to you. When next you visit Jerusalem, I want you to find out something about my friend Paul and the strange Jewish prophet, who seems to have been his teacher. Our slaves are getting much excited about this so-called Messiah, and a few of them, who openly talked of the new kingdom (whatever that means) have been crucified. I would like to know the truth about all these rumours and I am

Your devoted Uncle,
AESCULAPIUS CULTELLUS.

Six weeks later, Gladius Ensa, the nephew, a captain of the VII Gallic Infantry, answered as follows:

My dear Uncle,

I received your letter and I have obeyed your instructions.

Two weeks ago our brigade was sent to Jerusalem. There have been several revolutions during the last century and there is not much left of the old city. We have been here now for a month and to-morrow we shall continue our march to Petra, where there has been trouble with some of the Arab tribes. I shall use this evening to answer your questions, but pray do not expect a detailed report.

I have talked with most of the older men in this city but few have been able to give me any definite information. A few days ago a pedler came to the camp. I bought some of his olives and I asked him whether he had ever heard of the famous Messiah who was killed when he was young. He said that he remembered it very clearly, because his father had taken him to Golgotha (a hill just outside the city) to see the execution, and to show him what became of the enemies of the laws of the people of Judaea. He gave me the address of one Joseph, who had been a personal friend of the Messiah and told me that I had better go and see him if I wanted to know more.

This morning I went to call on Joseph. He was quite an old man. He had been a fisherman on one of the fresh-water lakes. His memory was clear, and from him at last I got a fairly definite account of what had happened during the troublesome days before I was born.

Tiberius, our great and glorious emperor, was on the throne, and an officer of the name of Pontius Pilatus was governor of Judaea and Samaria. Joseph knew little about this Pilatus. He seemed to have been an honest enough official who left a decent reputation as procurator of the province. In the year 755 or 756 (Joseph had forgotten when) Pilatus was called to Jerusalem on account of a riot. A certain young man (the son of a carpenter of Nazareth) was said to be planning a revolution against the Roman government. Strangely enough our own intelligence officers, who are usually well informed, appear to have heard nothing about it, and when they investigated the matter they reported that the carpenter was an excellent citizen and that there was no reason to proceed against him. But the old-fashioned leaders of the Jewish faith, according to Joseph, were much upset. They greatly disliked his popularity with the masses of the poorer Hebrews. The "Nazarene" (so they told Pilatus) had publicly claimed that a Greek or a Roman or even a Philistine, who tried to live a decent and honourable life, was quite as good as a Jew who spent his days studying the ancient laws of Moses. Pilatus does not seem to have been impressed by this argument, but when the crowds around the temple threatened to lynch Jesus, and kill all his followers, he decided to take the carpenter into custody to save his life.

He does not appear to have understood the real nature of the quarrel. Whenever he asked the Jewish priests to explain their grievances, they shouted "heresy" and "treason" and got terribly excited. Finally, so Joseph told me, Pilatus sent for Joshua (that was the name of the Nazarene, but the Greeks who live in this part of the world always refer to him as Jesus) to examine him personally. He talked to him for several hours. He asked him about the "dangerous doctrines" which he was said to have preached on the shores of the sea of Galilee. But Jesus answered that he never referred to politics. He was not so much interested in the bodies of men as in Man's soul. He wanted all people to regard their neighbours as their brothers and to love one single God, who was the father of all living beings.

Pilatus, who seems to have been well versed in the doctrines of the Stoics and the other Greek philosophers, does not appear to have discovered anything seditious in the talk of Jesus. According to my informant he made another attempt to save the life of the kindly prophet. He kept putting the execution off. Meanwhile the Jewish people, lashed into fury by their priests, got frantic with rage. There had been many riots in Jerusalem before this and there were only a few Roman soldiers within calling distance. Reports were being sent to the Roman authorities in Caesarea that Pilatus had "fallen a victim to the teachings of the Nazarene." Petitions were being circulated all through the city to have Pilatus recalled, because he was an enemy of the Emperor. You know that our governors have strict instructions to avoid an open break with their foreign subjects. To save the country from civil war, Pilatus finally sacrificed his prisoner, Joshua, who behaved with great dignity and who forgave all those who hated him. He was crucified amidst the howls and the laughter of the Jerusalem mob.

That is what Joseph told me, with tears running down his old cheeks. I gave him a gold piece when I left him, but he refused it and asked me to hand it to one poorer than himself. I also asked him a few questions about your friend Paul. He had known him slightly. He seems to have been a tent maker who gave up his profession that he might preach the words of a loving and forgiving God, who was so very different from that Jehovah of whom the Jewish priests are telling us all the time. Afterwards, Paul appears to have travelled much in Asia Minor and in Greece, telling the slaves that they were all children of one loving Father and that happiness awaits all, both rich and poor, who have tried to live honest lives and have done good to those who were suffering and miserable.

I hope that I have answered your questions to your satisfaction. The whole story seems very harmless to me as far as the safety of the state is concerned. But then, we Romans never have been able to understand the people of this province. I am sorry that they have killed your friend Paul. I wish that I were at home again, and I am, as ever,

Your dutiful nephew,
GLADIUS ENSA.

THE FALL OF ROME

THE TWILIGHT OF ROME

THE text-books of ancient History give the date 476 as the year in which Rome fell, because in that year the last emperor was driven off his throne. But Rome, which was not built in a day, took a long time falling. The process was so slow and so gradual that most Romans did not realise how their old world was coming to an end. They complained about the unrest of the times--they grumbled about the high prices of food and about the low wages of the workmen--they cursed the profiteers who had a monopoly of the grain and the wool and the gold coin. Occasionally they rebelled against an unusually rapacious governor. But the majority of the people during the first four centuries of our era ate and drank (whatever their purse allowed them to buy) and hated or loved (according to their nature) and went to the theatre (whenever there was a free show of fighting gladiators) or starved in the slums of the big cities, utterly ignorant of the fact that their empire had outlived its usefulness and was doomed to perish.

How could they realise the threatened danger? Rome made a fine showing of outward glory. Well-paved roads connected the different provinces, the imperial police were active and showed little tenderness for highwaymen. The frontier was closely guarded against the savage tribes who seemed to be occupying the waste lands of northern Europe. The whole world was paying tribute to the mighty city of Rome, and a score of able men were working day and night to undo the mistakes of the past and bring about a return to the happier conditions of the early Republic.

But the underlying causes of the decay of the State, of which I have told you in a former chapter, had not been removed and reform therefore was impossible.

Rome was, first and last and all the time, a city-state as Athens and Corinth had been city-states in ancient Hellas. It had been able to dominate the Italian peninsula. But Rome as the ruler of the entire civilised world was a political impossibility and could not endure. Her young men were killed in her endless wars. Her farmers were ruined by long military service and by taxation. They either became professional beggars or hired themselves out to rich landowners who gave them board and lodging in exchange for their services and made them "serfs," those unfortunate human beings who are neither slaves nor freemen, but who have become part of the soil upon which they work, like so many cows, and the trees.

The Empire, the State, had become everything. The common citizen had dwindled down to less than nothing. As for the slaves, they had heard the words that were spoken by Paul. They had accepted the message of the humble carpenter of Nazareth. They did not rebel against their masters. On the contrary, they had been taught to be meek and they obeyed their superiors. But they had lost all interest in the affairs of this world which had proved such a miserable place of abode. They were willing to fight the good fight that they might enter into the Kingdom of Heaven. But they were not willing to engage in warfare for the benefit of an ambitious emperor who aspired to glory by way of a foreign campaign in the land of the Parthians or the Numidians or the Scots.

And so conditions grew worse as the centuries went by. The first Emperors had continued the tradition of "leadership" which had given the old tribal chieftains such a hold upon their subjects. But the Emperors of the second and third centuries were Barrack-Emperors, professional soldiers, who existed by the grace of their body-guards, the so-called Praetorians. They succeeded each other with terrifying rapidity, murdering their way into the palace and being murdered out of it as soon as their successors had become rich enough to bribe the guards into a new rebellion.

Meanwhile the barbarians were hammering at the gates of the northern frontier. As there were no longer any native Roman armies to stop their progress, foreign mercenaries had to be hired to fight the invader. As the foreign soldier happened to be of the same blood as his supposed enemy, he was apt to be quite lenient when he engaged in battle. Finally, by way of experiment, a few tribes were allowed to settle within the confines of the Empire. Others followed. Soon these tribes complained bitterly of the greedy Roman tax-gatherers, who took away their last penny. When they got no redress they marched to Rome and loudly demanded that they be heard.

This made Rome very uncomfortable as an Imperial residence. Constantine (who ruled from 323 to 337) looked for a new capital. He chose Byzantium, the gate-way for the commerce between Europe and Asia. The city was renamed Constantinople, and the court moved eastward. When Constantine died, his two sons, for the sake of a more efficient administration, divided the Empire between them. The elder lived in Rome and ruled in the west. The younger stayed in Constantinople and was master of the east.

Then came the fourth century and the terrible visitation of the Huns, those mysterious Asiatic horsemen who for more than two centuries maintained themselves in Northern Europe and continued their career of bloodshed until they were defeated near Chalons-sur-Marne in France in the year 451. As soon as the Huns had reached the Danube they had begun to press hard upon the Goths. The Goths, in order to save themselves, were thereupon obliged to invade Rome. The Emperor Valens tried to stop them, but was killed near Adrianople in the year 378. Twenty-two years later, under their king, Alaric, these same West Goths marched westward and attacked Rome. They did not plunder, and destroyed only a few palaces. Next came the Vandals, and showed less respect for the venerable traditions of the city. Then the Burgundians. Then the East Goths. Then the Alemanni. Then the Franks. There was no end to the invasions. Rome at last was at the mercy of every ambitious highway robber who could gather a few followers.

In the year 402 the Emperor fled to Ravenna, which was a sea-port and strongly fortified, and there, in the year 475, Odoacer, commander of a regiment of the German mercenaries, who wanted the farms of Italy to be divided among themselves, gently but effectively pushed Romulus Augustulus, the last of the emperors who ruled the western division, from his throne, and proclaimed himself Patriarch or ruler of Rome. The eastern Emperor, who was very busy with his own affairs, recognised him, and for ten years Odoacer ruled what was left of the western provinces.

A few years later, Theodoric, King of the East Goths, invaded the newly formed Patriciat, took Ravenna, murdered Odoacer at his own dinner table, and established a Gothic Kingdom amidst the ruins of the western part of the Empire. This Patriciate state did not last long. In the sixth century a motley crowd of Longobards and Saxons and Slavs and Avars invaded Italy, destroyed the Gothic kingdom, and established a new state of which Pavia became the capital.

Then at last the imperial city sank into a state of utter neglect and despair. The ancient palaces had been plundered time and again. The schools had been burned down. The teachers had been starved to death. The rich people had been thrown out of their villas which were now inhabited by evil-smelling and hairy barbarians. The roads had fallen into decay. The old bridges were gone and commerce had come to a standstill. Civilisation--the product of thousands of years of patient labor on the part of Egyptians and Babylonians and Greeks and Romans, which had lifted man high above the most daring dreams of his earliest ancestors, threatened to perish from the western continent.

It is true that in the far east, Constantinople continued to be the centre of an Empire for another thousand years. But it hardly counted as a part of the European continent. Its interests lay in the east. It began to forget its western origin. Gradually the Roman language was given up for the Greek. The Roman alphabet was discarded and Roman law was written in Greek characters and explained by Greek judges. The Emperor became an Asiatic despot, worshipped as the god-like kings of Thebes had been worshipped in the valley of the Nile, three thousand years before. When missionaries of the Byzantine church looked for fresh fields of activity, they went eastward and carried the civilisation of Byzantium into the vast wilderness of Russia.

As for the west, it was left to the mercies of the Barbarians. For twelve generations, murder, war, arson, plundering were the order of the day. One thing--and one thing alone--saved Europe from complete destruction, from a return to the days of cave-men and the hyena.

This was the church--the flock of humble men and women who for many centuries had confessed themselves the followers of Jesus, the carpenter of Nazareth, who had been killed that the mighty Roman Empire might be saved the trouble of a street-riot in a little city somewhere along the Syrian frontier.

RISE OF THE CHURCH

HOW ROME BECAME THE CENTRE OF THE CHRISTIAN WORLD

THE average intelligent Roman who lived under the Empire had taken very little interest in the gods of his fathers. A few times a year he went to the temple, but merely as a matter of custom. He looked on patiently when the people celebrated a religious festival with a solemn procession. But he regarded the worship of Jupiter and Minerva and Neptune as something rather childish, a survival from the crude days of the early republic and not a fit subject of study for a man who had mastered the works of the Stoics and the Epicureans and the other great philosophers of Athens.

This attitude made the Roman a very tolerant man. The government insisted that all people, Romans, foreigners, Greeks, Babylonians, Jews, should pay a certain outward respect to the image of the Emperor which was supposed to stand in every temple, just as a picture of the President of the United States is apt to hang in an American Post Office. But this was a formality without any deeper meaning. Generally speaking everybody could honour, revere and adore whatever gods he pleased, and as a result, Rome was filled with all sorts of queer little temples and synagogues, dedicated to the worship of Egyptian and African and Asiatic divinities.

When the first disciples of Jesus reached Rome and began to preach their new doctrine of a universal brotherhood of man, nobody objected. The man in the street stopped and listened Rome, the capital of the world, had always been full of wandering preachers, each proclaiming his own "mystery." Most of the self-appointed priests appealed to the senses--promised golden rewards and endless pleasure to the followers of their own particular god. Soon the crowd in the street noticed that the so-called Christians (the followers of the Christ or "anointed") spoke a very different language. They did not appear to be impressed by great riches or a noble position. They extolled the beauties of poverty and humility and meekness. These were not exactly the virtues which had made Rome the mistress of the world. It was rather interesting to listen to a "mystery" which told people in the hey-day of their glory that their worldly success could not possibly bring them lasting happiness.

Besides, the preachers of the Christian mystery told dreadful stories of the fate that awaited those who refused to listen to the words of the true God. It was never wise to take chances. Of course the old Roman gods still existed, but were they strong enough to protect their friends against the powers of this new deity who had been brought to Europe from distant Asia? People began to have doubts. They returned to listen to further explanations of the new creed. After a while they began to meet the men and women who preached the words of Jesus. They found them very different from the average Roman priests. They were all dreadfully poor. They were kind to slaves and to animals. They did not try to gain riches, but gave away whatever they had. The example of their unselfish lives forced many Romans to forsake the old religion. They joined the small communities of Christians who met in the back rooms of private houses or somewhere in an open field, and the temples were deserted.

This went on year after year and the number of Christians continued to increase. Presbyters or priests (the original Greek meant "elder") were elected to guard the interests of the small churches. A bishop was made the head of all the communities within a single province. Peter, who had fol-lowed Paul to Rome, was the first Bishop of Rome. In due time his successors (who were addressed as Father or Papa) came to be known as Popes.

The church became a powerful institution within the Empire. The Christian doctrines appealed to those who despaired of this world. They also attracted many strong men who found it impossible to make a career under the Imperial government, but who could exercise their gifts of leadership among the humble followers of the Nazarene teacher. At last the state was obliged to take notice. The Roman Empire (I have said this before) was tolerant through indifference. It allowed everybody to seek salvation after his or her own fashion. But it insisted that the different sects keep the peace among themselves and obey the wise rule of "live and let live."

The Christian communities however, refused to practice any sort of tolerance. They publicly declared that their God, and their God alone, was the true ruler of Heaven and Earth, and that all other gods were imposters. This seemed unfair to the other sects and the police discouraged such utterances. The Christians persisted.

Soon there were further difficulties. The Christians refused to go through the formalities of paying homage to the emperor. They refused to appear when they were called upon to join the army. The Roman magistrates threatened to punish them. The Christians answered that this miserable world was only the ante-room to a very pleasant Heaven and that they were more than willing to suffer death for their principles. The Romans, puzzled by such conduct, sometimes killed the offenders, but more often they did not. There was a certain amount of lynching during the earliest years of the church, but this was the work of that part of the mob which accused their meek Christian neighbours of every conceivable crime, (such as slaughtering and eating babies, bringing about sickness and pestilence, betraying the country in times of danger) because it was a harmless sport and devoid of danger, as the Christians refused to fight back.

Meanwhile, Rome continued to be invaded by the Barbarians and when her armies failed, Christian missionaries went forth to preach their gospel of peace to the wild Teutons. They were strong men without fear of death. They spoke a language which left no doubt as to the future of unrepentant sinners. The Teutons were deeply impressed. They still had a deep respect for the wisdom of the ancient city of Rome. Those men were Romans. They probably spoke the truth. Soon the Christian missionary became a power in the savage regions of the Teutons and the Franks. Half a dozen missionaries were as valuable as a whole regiment of soldiers. The Emperors began to understand that the Christian might be of great use to them. In some of the provinces they were given equal rights with those who remained faithful to the old gods. The great change however came during the last half of the fourth century.

Constantine, sometimes (Heaven knows why) called Constantine the Great, was emperor. He was a terrible ruffian, but people of tender qualities could hardly hope to survive in that hard-fighting age. During a long and checkered career, Constantine had experienced many ups and downs. Once, when almost defeated by his enemies, he thought that he would try the power of this new Asiatic deity of whom everybody was talking. He promised that he too would become a Christian if he were successful in the coming battle. He won the victory and thereafter he was convinced of the power of the Christian God and allowed himself to be baptised.

From that moment on, the Christian church was officially recognised and this greatly strengthened the position of the new faith.

But the Christians still formed a very small minority of all the people, (not more than five or six percent,) and in order to win, they were forced to refuse all compromise. The old gods must be destroyed. For a short spell the emperor Julian, a lover of Greek wisdom, managed to save the pagan Gods from further destruction. But Julian died of his wounds during a campaign in Persia and his successor Jovian re-established the church in all its glory. One after the other the doors of the ancient temples were then closed. Then came the emperor Justinian (who built the church of Saint Sophia in Constantinople), who discontinued the school of philosophy at Athens which had been founded by Plato.

That was the end of the old Greek world, in which man had been allowed to think his own thoughts and dream his own dreams according to his desires. The somewhat vague rules of conduct of the philosophers had proved a poor compass by which to steer the ship of life after a deluge of savagery and ignorance had swept away the established order of things. There was need of something more positive and more definite. This the Church provided.

During an age when nothing was certain, the church stood like a rock and never receded from those principles which it held to be true and sacred. This steadfast courage gained the admiration of the multitudes and carried the church of Rome safely through the difficulties which destroyed the Roman state.

There was however, a certain element of luck in the final success of the Christian faith. After the disappearance of Theodoric's Roman-Gothic kingdom, in the fifth century, Italy was comparatively free from foreign invasion. The Lombards and Saxons and Slavs who succeeded the Goths were weak and backward tribes. Under those circumstances it was possible for the bishops of Rome to maintain the independence of their city. Soon the remnants of the empire, scattered throughout the peninsula, recognised the Dukes of Rome (or bishops) as their political and spiritual rulers.

The stage was set for the appearance of a strong man. He came in the year 590 and his name was Gregory. He belonged to the ruling classes of ancient Rome, and he had been "prefect" or mayor of the city. Then he had become a monk and a bishop and finally, and much against his will, (for he wanted to be a missionary and preach Christianity to the heathen of England,) he had been dragged to the Church of Saint Peter to be made Pope. He ruled only fourteen years but when he died the Christian world of western Europe had officially recognised the bishops of Rome, the Popes, as the head of the entire church.

This power, however, did not extend to the east. In Constantinople the Emperors continued the old custom which had recognised the successors of Augustus and Tiberius both as head of the government and as High Priest of the Established Religion. In the year 1453 the eastern Roman Empire was conquered by the Turks. Constantinople was taken, and Constantine Paleologue, the last Roman Emperor, was killed on the steps of the Church of the Holy Sophia.

A few years before, Zoe, the daughter of his brother Thomas, had married Ivan III of Russia. In this way did the grand-dukes of Moscow fall heir to the traditions of Constantinople. The double-eagle of old Byzantium (reminiscent of the days when Rome had been divided into an eastern and a western part) became the coat of arms of modern Russia. The Tsar who had been merely the first of the Russian nobles, assumed the aloofness and the dignity of a Roman emperor before whom all subjects, both high and low, were inconsiderable slaves.

The court was refashioned after the oriental pattern which the eastern Emperors had imported from Asia and from Egypt and which (so they flattered themselves) resembled the court of Alexander the Great. This strange inheritance which the dying Byzantine Empire bequeathed to an unsuspecting world continued to live with great vigour for six more centuries, amidst the vast plains of Russia. The last man to wear the crown with the double eagle of Constantinople, Tsar Nicholas, was murdered only the other day, so to speak. His body was thrown into a well. His son and his daughters were all killed. All his ancient rights and prerogatives were abolished, and the church was reduced to the position which it had held in Rome before the days of Constantine.

The eastern church however fared very differently, as we shall see in the next chapter when the whole Christian world is going to be threatened with destruction by the rival creed of an Arab camel-driver.

MOHAMMED

AHMED, THE CAMEL-DRIVER, WHO BECAME THE PROPHET OF THE ARABIAN DESERT AND WHOSE FOLLOWERS ALMOST CONQUERED THE ENTIRE KNOWN WORLD FOR THE GREATER GLORY OF ALLAH, THE ONLY TRUE GOD

SINCE the days of Carthage and Hannibal we have said nothing of the Semitic people. You will remember how they filled all the chapters devoted to the story of the Ancient World. The Babylonians, the Assyrians, the Phoenicians, the Jews, the Arameans, the Chaldeans, all of them Semites, had been the rulers of western Asia for thirty or forty centuries. They had been conquered by the Indo-European Persians who had come from the east and by the Indo-European Greeks who had come from the west. A hundred years after the death of Alexander the Great, Carthage, a colony of Semitic Phoenicians, had fought the Indo-European Romans for the mastery of the Mediterranean. Carthage had been defeated and destroyed and for eight hundred years the Romans had been masters of the world. In the seventh century, however, another Semitic tribe appeared upon the scene and challenged the power of the west. They were the Arabs, peaceful shepherds who had roamed through the desert since the beginning of time without showing any signs of imperial ambitions.

Then they listened to Mohammed, mounted their horses and in less than a century they had pushed to the heart of Europe and proclaimed the glories of Allah, "the only God," and Mohammed, "the prophet of the only God," to the frightened peasants of France.

The story of Ahmed, the son of Abdallah and Aminah (usually known as Mohammed, or "he who will be praised,"); reads like a chapter in the "Thousand and One Nights." He was a camel-driver, born in Mecca. He seems to have been an epileptic and he suffered from spells of unconsciousness when he dreamed strange dreams and heard the voice of the angel Gabriel, whose words were afterwards written down in a book called the Koran. His work as a caravan leader carried him all over Arabia and he was constantly falling in with Jewish merchants and with Christian traders, and he came to see that the worship of a single God was a very excellent thing. His own people, the Arabs, still revered queer stones and trunks of trees as their ancestors had done, tens of thousands of years before. In Mecca, their holy city, stood a little square building, the Kaaba, full of idols and strange odds and ends of Hoo-doo worship.

Mohammed decided to be the Moses of the Arab people. He could not well be a prophet and a camel-driver at the same time. So he made himself independent by marrying his employer, the rich widow Chadija. Then he told his neighbours in Mecca that he was the long-expected prophet sent by Allah to save the world. The neighbours laughed most heartily and when Mohammed continued to annoy them with his speeches they decided to kill him. They regarded him as a lunatic and a public bore who deserved no mercy. Mohammed heard of the plot and in the dark of night he fled to Medina together with Abu Bekr, his trusted pupil. This happened in the year 622. It is the most important date in Mohammedan history and is known as the Hegira--the year of the Great Flight.

In Medina, Mohammed, who was a stranger, found it easier to proclaim himself a prophet than in his home city, where every one had known him as a simple camel-driver. Soon he was surrounded by an increasing number of followers, or Moslems, who accepted the Islam, "the submission to the will of God," which Mohammed praised as the highest of all virtues. For seven years he preached to the people of Medina. Then he believed himself strong enough to begin a campaign against his former neighbours who had dared to sneer at him and his Holy Mission in his old camel-driving days. At the head of an army of Medinese he marched across the desert. His followers took Mecca without great difficulty, and having slaughtered a number of the inhabitants, they found it quite easy to convince the others that Mohammed was really a great prophet.

From that time on until the year of his death, Mohammed was fortunate in everything he undertook.

There are two reasons for the success of Islam. In the first place, the creed which Mohammed taught to his followers was very simple. The disciples were told that they must love Allah, the Ruler of the World, the Merciful and Compassionate. They must honour and obey their parents. They were warned against dishonesty in dealing with their neighbours and were admonished to be humble and charitable, to the poor and to the sick. Finally they were ordered to abstain from strong drink and to be very frugal in what they ate. That was all. There were no priests, who acted as shepherds of their flocks and asked that they be supported at the common expense. The Mohammedan churches or mosques were merely large stone halls without benches or pictures, where the faithful could gather (if they felt so inclined) to read and discuss chapters from the Koran, the Holy Book. But the average Mohammedan carried his religion with him and never felt himself hemmed in by the restrictions and regulations of an established church. Five times a day he turned his face towards Mecca, the Holy City, and said a simple prayer. For the rest of the time he let Allah rule the world as he saw fit and accepted whatever fate brought him with patient resignation.

Of course such an attitude towards life did not encourage the Faithful to go forth and invent electrical machinery or bother about railroads and steamship lines. But it gave every Mohammedan a certain amount of contentment. It bade him be at peace with himself and with the world in which he lived and that was a very good thing.

The second reason which explains the success of the Moslems in their warfare upon the Christians, had to do with the conduct of those Mohammedan soldiers who went forth to do battle for the true faith. The Prophet promised that those who fell, facing the enemy, would go directly to Heaven. This made sudden death in the field preferable to a long but dreary existence upon this earth. It gave the Mohammedans an enormous advantage over the Crusaders who were in constant dread of a dark hereafter, and who stuck to the good things of this world as long as they possibly could. Incidentally it explains why even to-day Moslem soldiers will charge into the fire of European machine guns quite indifferent to the fate that awaits them and why they are such dangerous and persistent enemies.

Having put his religious house in order, Mohammed now began to enjoy his power as the undisputed ruler of a large number of Arab tribes. But success has been the undoing of a large number of men who were great in the days of adversity. He tried to gain the good will of the rich people by a number of regulations which could appeal to those of wealth. He allowed the Faithful to have four wives. As one wife was a costly investment in those olden days when brides were bought directly from the parents, four wives became a positive luxury except to those who possessed camels and dromedaries and date orchards beyond the dreams of avarice. A religion which at first had been meant for the hardy hunters of the high skied desert was gradually transformed to suit the needs of the smug merchants who lived in the bazaars of the cities. It was a regrettable change from the original program and it did very little good to the cause of Mohammedanism. As for the prophet himself, he went on preaching the truth of Allah and proclaiming new rules of conduct until he died, quite suddenly, of a fever on June the seventh of the year 632.

His successor as Caliph (or leader) of the Moslems was his father-in-law, Abu-Bekr, who had shared the early dangers of the prophet's life. Two years later, Abu-Bekr died and Omar ibn Al-Khattab followed him. In less than ten years he conquered Egypt, Persia, Phoenicia, Syria and Palestine and made Damascus the capital of the first Mohammedan world empire.

Omar was succeeded by Ali, the husband of Mohammed's daughter, Fatima, but a quarrel broke out upon a point of Moslem doctrine and Ali was murdered. After his death, the caliphate was made hereditary and the leaders of the faithful who had begun their career as the spiritual head of a religious sect became the rulers of a vast empire. They built a new city on the shores of the Euphrates, near the ruins of Babylon and called it Bagdad, and organising the Arab horsemen into regiments of cavalry, they set forth to bring the happiness of their Moslem faith to all unbelievers. In the year 700 A.D. a Mohammedan general by the name of Tarik crossed the old gates of Hercules and reached the high rock on the European side which he called the Gibel-al-tarik, the Hill of Tarik or Gibraltar.

Eleven years later in the battle of Xeres de la Frontera, he defeated the king of the Visigoths and then the Moslem army moved northward and following the route of Hannibal, they crossed the passes of the Pyrenees. They defeated the Duke of Aquitania, who tried to halt them near Bordeaux, and marched upon Paris. But in the year 732 (one hundred years after the death of the prophet,) they were beaten in a battle between Tours and Poitiers. On that day, Charles Martel (Charles with the Hammer) the Frankish chieftain, saved Europe from a Mohammedan con-quest. He drove the Moslems out of France, but they maintained themselves in Spain where Abd-ar-Rahman founded the Caliphate of Cordova, which became the greatest centre of science and art of mediaeval Europe.

This Moorish kingdom, so-called because the people came from Mauretania in Morocco, lasted seven centuries. It was only after the capture of Granada, the last Moslem stronghold, in the year 1492, that Columbus received the royal grant which allowed him to go upon a voyage of discovery. The Mohammedans soon regained their strength in the new conquests which they made in Asia and Africa and to-day there are as many followers of Mohammed as there are of Christ.

CHARLEMAGNE

HOW CHARLEMAGNE, THE KING OF THE FRANKS, CAME TO BEAR THE TITLE OF EMPEROR AND TRIED TO REVIVE THE OLD IDEAL OF WORLD-EMPIRE

THE battle of Poitiers had saved Europe from the Mohammedans. But the enemy within--the hopeless disorder which had followed the disappearance of the Roman police officer--that enemy remained. It is true that the new converts of the Christian faith in Northern Europe felt a deep respect for the mighty Bishop of Rome. But that poor bishop did not feel any too safe when he looked toward the distant mountains. Heaven knew what fresh hordes of barbarians were ready to cross the Alps and begin a new attack on Rome. It was necessary--very necessary--for the spiritual head of the world to find an ally with a strong sword and a powerful fist who was willing to defend His Holiness in case of danger.

And so the Popes, who were not only very holy but also very practical, cast about for a friend, and presently they made overtures to the most promising of the Germanic tribes who had occupied north-western Europe after the fall of Rome. They were called the Franks. One of their earliest kings, called Merovech, had helped the Romans in the battle of the Catalaunian fields in the year 451 when they defeated the Huns. His descendants, the Merovingians, had continued to take little bits of imperial territory until the year 486 when king Clovis (the old French word for "Louis") felt himself strong enough to beat the Romans in the open. But his descendants were weak men who left the affairs of state to their Prime minister, the "Major Domus" or Master of the Palace.

Pepin the Short, the son of the famous Charles Martel, who succeeded his father as Master of the Palace, hardly knew how to handle the situation. His royal master was a devout theologian, without any interest in politics. Pepin asked the Pope for advice. The Pope who was a practical person answered that the "power in the state belonged to him who was actually possessed of it." Pepin took the hint. He persuaded Childeric, the last of the Merovingians to become a monk and then made himself king with the approval of the other Germanic chieftains. But this did not satisfy the shrewd Pepin. He wanted to be something more than a barbarian chieftain. He staged an elaborate ceremony at which Boniface, the great missionary of the European northwest, anointed him and made him a "King by the grace of God." It was easy to slip those words, "Del gratia," into the coronation service. It took almost fifteen hundred years to get them out again.

Pepin was sincerely grateful for this kindness on the part of the church. He made two expeditions to Italy to defend the Pope against his enemies. He took Ravenna and several other cities away from the Longobards and presented them to His Holiness, who incorporated these new domains into the so-called Papal State, which remained an independent country until half a century ago.

After Pepin's death, the relations between Rome and Aix-la-Chapelle or Nymwegen or Ingelheim, (the Frankish Kings did not have one official residence, but travelled from place to place with all their ministers and court officers,) became more and more cordial. Finally the Pope and the King took a step which was to influence the history of Europe in a most profound way.

Charles, commonly known as Carolus Magnus or Charlemagne, succeeded Pepin in the year 768. He had conquered the land of the Saxons in eastern Germany and had built towns and monasteries all over the greater part of northern Europe. At the request of certain enemies of Abd-ar-Rahman, he had invaded Spain to fight the Moors. But in the Pyrenees he had been attacked by the wild Basques and had been forced to retire. It was upon this occasion that Roland, the great Margrave of Breton, showed what a Frankish chieftain of those early days meant when he promised to be faithful to his King, and gave his life and that of his trusted followers to safeguard the retreat of the royal army.

During the last ten years of the eighth century, however, Charles was obliged to devote himself exclusively to affairs of the South. The Pope, Leo III, had been attacked by a band of Roman rowdies and had been left for dead in the street. Some kind people had bandaged his wounds and had helped him to escape to the camp of Charles, where he asked for help. An army of Franks soon restored quiet and carried Leo back to the Lateran Palace which ever since the days of Constantine, had been the home of the Pope. That was in December of the year 799. On Christmas day of the next year, Charlemagne, who was staying in Rome, attended the service in the ancient church of St. Peter. When he arose from prayer, the Pope placed a crown upon his head, called him Emperor of the Romans and hailed him once more with the title of "Augustus" which had not been heard for hundreds of years.

Once more Northern Europe was part of a Roman Empire, but the dignity was held by a German chieftain who could read just a little and never learned to write. But he could fight and for a short while there was order and even the rival emperor in Constantinople sent a letter of approval to his "dear Brother."