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A selection of excerpts from the book. Contains no mention of the Baha'i Faith, but is of interest partly because Abdu'l-Baha referred to this book in Secret of Divine Civilization.
Abdu'l-Baha referred to this book as The Progress of Peoples in SDC p. 92.

See also the entire book online at H-Baha'i (offsite).

History of the Intellectual Development of Europe

by John William Draper

New York: Harper Brothers Publishers, 1864
Excerpts online below are from Volume I Chapters 11, 12, 13, 14, pp.
329-418 passim; and Volume II, Chapters 1, 2, 4, pages 8-136 passim:
    Volume I
    chapter 11: pp. 329-30, 332-40, 343-48
    chapter 12: pp. 368-69, 375
    chapter 13: pp. 383-87, 388, 390-91, 391-92, 401-12
    chapter 14: pp. 413, 416-18
    Volume II
    chapter 1: pp. 8-12, 22-23
    chapter 2: pp. 27-76
    chapter 4: pp. 110, 120-21, 121-22, 124, 131-32, 133-36
Introduction by Brett Zamir with passage from Secret of Divine Civilization


Chapter XI:
    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.
Chapter XII:
    Chapter XIII:
      (Digression on the Passage of the Arabians to their age of reason)

      The intellectual Development of the Arabians is guided by the Nestorians and the Jews, and is in the Medical Direction.-The Basis of the Alliance is theological.

      Affiliation of the Arabians with the Nestorians and Jews

      The contemporary Tendency to Magic, Necromancy, the Black Art.-The Philosopher's Stone, Elixir of Life, etc.

      The Arabs originate scientific Chemistry.-Discover the strong Acids, Phosphorus, etc.-Their geological Ideas.-Apply Chemistry to the Practice of Medicine.-Approach of the Conflict between the Saracenic material and the European supernatural System.
    Chapter XIV:
      Origin of Image-Worship.-Inutility of Images discovered in Asia and Africa during the Saracen Wars.-Rise of Iconoclasm.
    VOL II:

    Chapter I:
      It (intellectual Rejection of the Italian System) originates in the Arabian doctrine of the supremacy of Reason over authority.-The question of Transubstantiation.
    Chapter II:
      The intellectual Condition of Christendom contrasted with that of Arabian Spain.
      Diffusion of Arabian intellectual Influences through France and Sicily.-Example of Saracen Science in Alhazen, and of Philosophy in Algazzali.-Innocent III. prepares to combat these Influences.-Results to Western Europe of the Sack of Constantinople by the Catholics.

      The spread of Mohammedan light Literature is followed by Heresy-The crushing of Heresy in the South of France by armed Force.-The Inquisition, mendicant Orders, auricular Confession, and Casiuistry.

      The rising Sentiment is embodied in Frederick II. in Sicily.-His Conflict with and Overthrow by the Pope.-Spread of Mutiny among the mendicant Orders.
    Chapter IV:
      It (Supernaturalism and its Logic spread all over Europe) is destroyed by the Jews and Arabians.-Its total extinction.

      The Jewish Physicians.-Their Acquirements and Influence.-Their Collision with the Imposture-medicine of Europe.-Their Effect on the higher Classes.-Opposition to them.

    Excerpt from SDC followed by brief introduction, prepared by Brett Zamir
    excerpt from Secret of Divine Civilization, pages 92-94 and footnote 53
    Those European intellectuals who are well-informed as to the facts of Europe's past, and are characterized by truthfulness and a sense of justice, unanimously acknowledge that in every particular the basic elements of their civilization are derived from Islám.

    For example Draper,[53] the well-known French authority, a writer whose accuracy, ability and learning are attested by all European scholars, in one of his best-known works, The Intellectual Development of Europe, has written a detailed account in this connection, that is, with reference to the derivation by the peoples of Europe of the fundamentals of civilization and the bases of progress and well-being from Islám. His account is exhaustive, and a translation here would unduly lengthen out the present work and would indeed be irrelevant to Our purpose. If further details are desired the reader may refer to that text.

    In essence, the author shows how the totality of Europe's civilization - its laws, principles, institutions, its sciences, philosophies, varied learning, its civilized manners and customs, its literature, art and industry, its organization, its discipline, its behavior, its commendable character traits, and even many of the words current in the French language, derives from the Arabs. One by one, he investigates each of these elements in detail, even giving the period when each was brought over from Islám. He describes as well the arrival of the Arabs in the West, in what is now Spain, and how in a short time they established a well-developed civilization there, and to what a high degree of excellence their administrative system and scholarship attained, and how solidly founded and well regulated were their schools and colleges, where sciences and philosophy, arts and crafts, were taught; what a high level of leadership they achieved in the arts of civilization and how many were the children of Europe's leading families who were sent to attend the schools of Cordova and Granada, Seville and Toledo to acquire the sciences and arts of civilized life. He even records that a European named Gerbert came to the West and enrolled at the University of Cordova in Arab territory, studied arts and sciences there, and after his return to Europe achieved such prominence that ultimately he was elevated to the leadership of the Catholic Church and became the Pope."
    (`Abdu'l-Bahá, Secret of Divine Civilization, pp. 92-94)

    footnote #53:
    The Persian text transliterates this author's name as "Draybár" and titles his work The Progress of Peoples. The reference is apparently to John William Draper, 1811-1882, celebrated chemist and widely-translated historian. Detailed material on Muslim contributions to the West, and on Gerbert (Pope Sylvester II) appears in the second volume of the work cited. Of some of Europe's systematically unacknowledged obligations to Islám the author writes: "Injustice founded on religious rancour and national conceit cannot be perpetuated for ever." (Vol. II, p. 42, Rev. ed.) The Dictionary of American Biography states that Draper's father was a Roman Catholic who assumed the name John Christopher Draper when disowned by his family for becoming a Methodist, and that his real name is unknown. The translator is indebted to Mr. Paul North Rice, Chief of the New York Public Library's Reference Department, for the information that available data on Draper's family history and nationality are in conflict; The Drapers in America by Thomas Waln-Morgan (1892) states that Draper's father was born in London, while Albert E. Henschel in "Centenary of John William Draper" (New York University "Colonnade," June, 1911) has the following: "If there be among us any who trace their lineage to the sunny fields of Italy, they may feel a just pride in John William Draper, for his father, John C. Draper, was an Italian by birth..."The translator's thanks are also due to Madame Laura Dreyfus-Barney for investigations in connection with this passage at the Library of Congress and the Bibliotheque Nationale.

    Given the emphasis of both 'Abdu'l-Bahá and Shoghi Effendi (see also especially a letter dated April 27, 1936 on behalf of the Guardian to an individual, published in Lights of Guidance, p. 496) on the influence of Islám on the West and for Shoghi Effendi's encouragement for Bahá'ís to study Islám (both for teaching others and understanding the Writings ourselves), it may be of great interest to Bahá'ís to study John William Draper's book, especially as the book is (apparently) specifically referred to by 'Abdu'l-Bahá Himself. (Of course, there are other books and articles which also deal with this theme.)

    After obtaining a copy of this out-of-print book, I have extracted the items from the book which I have found to make mention of Islám (and perhaps a few others of immediate interest). Perhaps at a later date, I may find the time to have the whole book put on-line. However, for the time-being, I have included all of the passages I could find making explicit reference to Islám.

    — Brett Zamir, S09/04/01

    Volume 1, Chapter XI:

    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." (Vol. I, pp. 329-330, continued below)

    His preaching:

    "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 God." The effeminate Syrian, lost in Monothelite and Monophysite mysteries; the Athanasian and Arian, destined to disappear before his breath, might readily anticipate what he meant. Asserting 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 God, he added, "and Mohammed is his Prophet."" (Vol. I, p. 330, continued below)

    and title to apostleship:

    "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 title of a messenger of God." (Vol. I, p. 330)

    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." (Vol. I, p. 332, continued below)

    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 effect 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." (Vol. I, p. 332, continued below)

    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 damnation 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 assassinations, 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 asserted to speak with the voice of God by those base intrigues and sharp practices resorted to by demagogues in their packed assemblies! 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, Eutchians, Monthelites, 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 God," 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." (Vol. I, pp. 332-333, continued below)

    Conquest of Africa:

    "Scarcely was Mohammed buried when his religion manifested its inevitable destiny of overpassing the bounds of Arabia. The prophet himself had declared war against the Roman empire, and, at the head of 30,000 men, advanced toward Damascus, but his purpose was frustrated by ill health. His successor Abu-Bekr, the first khalif, attacked both the Romans and the Persians. The invasion of Egypt occurred A.D. 638, the Arabs being invited by the Copts. In a few months the Mohammedan general Amrou wrote to his master, the khalif, "I have taken Alexandria, the great city of the West." Treason had done its work, and Egypt was thoroughly subjugated. To complete the conquest of Christian Africa, many attacks were nevertheless required. Abdallah penetrated nine hundred miles to Tripoli, but returned. Nothing more was done for twenty years, because of the disputes that arose about the succession to the khalifate. Then Moawiyah sent his lieutenant, Akbah, who forced his way to the Atlantic, but was unable to hold the long line of country permanently. Again operations were undertaken by Abdalmalek, the sixth of the Ommiade dynasty, A.D. 698; his lieutenant, Hassan, took Carthage by storm and destroyed it, the conquest being at last thoroughly completed by Musa, who enjoyed the double reputation of a brave soldier and an eloquent preacher. And thus this region, distinguished by its theological acumen, to which modern Europe owes so much, was for ever silenced by the scimitar. It ceased to preach and was taught to pray.

    "In this political result-the Arabian conquest of Africa-there can be no doubt that the same element which exercised in the Vandal invasion so disastrous an effect, came again into operation. But, if treason introduced the enemy, polygamy secured the conquest. In Egypt the Greek population was orthodox, the natives were Jacobites, more willing to accept the Monotheism of Arabia than to bear the tyranny of the orthodox. The Arabs, carrying out their policy of ruining an old metropolis and erecting a new one, dismantled Alexandria; and thus the patriarchate of that city ceased to have any farther political existence in the Christian system, which for so many ages had been disturbed by its intrigues and violence. The irresistible effect of polygamy in consolidating the new order of things soon became apparent. In little more than a single generation all the children of the north of Africa were speaking Arabic." (Vol. I, pp. 333-334, continued below)

    Conquest of Syria and Persia:

    "During the khalifates of Abu-Bekr and Omar, and within twelve years after the death of Mohammed, the Arabians had reduced thirty-six thousand cities, towns, and castles in Persia, Syria, Africa, and had destroyed four thousand churches, replacing them with fourteen hundred mosques. In a few years they had extended their rule a thousand miles east and west. In Syria, as in Africa, their early successes were promoted in the most effectual manner by treachery. Damascus was taken after a siege of a year." (Vol. I, pp. 334-335, continued below)

    The fall of Jerusalem:

    "At the battle Aiznadin, A.D. 633, Kalid, "the Sword of God," defeated the army of Heraclius, the Romans losing fifty thousand men; and this was soon followed by the fall of the great cities Jerusalem, Antioch, Aleppo, Tyre, Tripoli. On a red camel, which carried a bag of corn and one of dates, a wooden dish, and a leather water-bottle, the Khalif Omar came from Medina to take formal possession of Jerusalem. He entered the Holy City riding by the side of the Christian patriarch Sophronius, whose capitulation showed that his confidence in God was completely lost. The successor of Mohammed and the Roman emperor both correctly judged how important in the eyes of the nations was the possession of Jerusalem. A belief that it would be a proof of the authenticity of Mohammedanism led Omar to order the Saracen troops to take it at any cost.

    "The conquest of Syria and the seizure of the Mediterranean ports gave to the Arabs the command of the sea. They soon took Rhodes and Cyprus. The battle of Cadesia and sack of Ctesiphon, the metropolis of Persia, decided the fate of that kingdom. Syria was thus completely reduced under Omar, the second khalif; Persia under Othman, the third." (Vol. I, p. 335, continued below)

    The Arabs become a learned nation:

    "If it be true that the Arabs burned the library of Alexandria, there was at that time danger that their fanaticism would lend itself to the Byzantine system; but it was only for a moment that the khalifs fell into this evil policy. They very soon became distinguished patrons of learning. It has been said that they overran the domains of science as quickly as they overran the realms of their neighbours. It became customary for the first dignities of the state to be held by men distinguished for their erudition. Some of the maxims current show how much literature was esteemed. "The ink of the doctor is equally valuable with the blood of the martyr." "Paradise is as much for him who has rightly used the pen as for him who has fallen by the sword." "The world is sustained by four things only: the learning of the wise, the justice of the great, the prayers of the good, and the valour of the brave." Within twenty-five years after the death of Mohammed, under Ali, the fourth khalif, the patronage of learning had become a settled principle of the Mohammedan system. Under the khalifs of Bagdad this principle was thoroughly carried out. The cultivators of mathematics, astronomy, medicine, and general literature abounded in the court of Almansor, who invited all philosophers, offering them his protection, whatever their religious opinions might be. His successor, Alraschid, is said never to have travelled without a retinue of a hundred learned men. This great sovereign issued an edict that no mosque should be built unless there was a school attached to it. It was he who confided the superintendence of his schools to the Nestorian Masué. His successor, Almaimon, was brought up among Greek and Persian mathematicians, philosophers, and physicians. They continued his associates all his life. By these sovereigns the establishment of libraries was incessantly prosecuted, and the collection and copying of manuscripts properly organized. In all the great cities schools abounded; in Alexandria there were not less than twenty. As might be expected, this could not take place without exciting the indignation of the old fanatical party, who not only remonstrated with Almaimon, but threatened him with the vengeance of God for thus disturbing the faith of the people. However, what had thus been commenced as a matter of profound policy soon grew into a habit, and it was observed that whenever an emir managed to make himself independent, he forthwith opened academies." (Vol. I, pp. 335-336, continued below)

    Rapidity of their intellectual development:

    "The Arabs furnish a striking illustration of the successive phases of national life. They first come before us as fetich worshippers, having their age of credulity, their object of superstition being the black stone in the temple at Mecca. They pass through an age of inquiry, rendering possible the advent of Mohammed. Then follows their age of faith, the blind fanaticism of which quickly led them to overspread all adjoining countries; and at last comes their period of maturity, their age of reason. The striking feature of their movement is the quickness with which they passed through these successive phases, and the intensity of their national life." (Vol. I, p. 336, continued below)

    Causes of the spread of Mohammedanism:

    "This singular rapidity of national life was favoured by very obvious circumstances. The long and desolating wars between Heraclius and Chosroes had altogether destroyed the mercantile relations of the Roman and Persian empires, and had thrown the entire Oriental and African trade into the hands of the Arabs. As a merchant Mohammed himself makes his first appearance. The first we hear in his history are the journeys he has made as the factor of the wealthy Chadizah. In these expeditions with the caravans to Damascus and other Syrian cities, he was brought in contact with Jews and men of business, who, from the nature of their pursuits, were of more enlarged views than mere Arab chieftains or the petty tradesmen of Arab towns. Through such agency the first impetus was given. As to the rapid success, its causes are in like manner so plain as to take away all surprise. It is no wonder that in fifty years, as Abderrahman wrote to the khalif, not only had the tribute from the entire north of Africa ceased, through the population having become altogether Mohammedan, but that the Moors boasted an Arab descent as their greatest glory. For, besides the sectarian animosities on which I have dwelt as facilitating the first conquest of the Christians, and the dreadful shock that had been given by the capture of the Holy City, Jerusalem, the insulting and burning the sepulchre of our Saviour, and the carrying away of his cross as a trophy by the Persians, there were other very powerful causes. For many years the taxation imposed by the Emperors of Constantinople on their subjects in Asia and Africa had been not only excessive and extortionate, but likewise complicated. This the khalifs replaced by a simple well-defined tribute of far less amount. Thus, in the case of Cyprus, the sum paid to the khalif was only half of what it had been to the emperor; and, indeed, the lower orders were never made to feel the bitterness of conquest; the blows fell on the ecclesiastics, not on the population, and between them there was but little sympathy. In the eyes of the ignorant nations the prestige of the patriarchs and bishops was utterly destroyed by their detected helplessness to prevent the capture and insult of the sacred places. On the payment of a trifling sum the conqueror guaranteed to the Christian and the Jew absolute security for their worship. An equivalent was given for a price. Religious freedom was bought with money. Numerous instances might be given of the scrupulous integrity with which the Arab commanders complied with their part of the contract. The example set by Omar on the steps of the Church of the Resurrection was followed by Moawiyah, who actually rebuilt the church of Edessa for his Christian subjects; and by Abdul-malek, who, when he had commenced converting that of Damascus into a mosque, forthwith desisted on finding that the Christians were entitled to it by the terms of the capitulation. If these things were done in the first fervour of victory, the principles on which they depended were all the more powerful after the Arabs had become tinctured with Nestorian and Jewish influences, and were a learned nation. It is related of Ali, the son-in-law of Mohammed, and the fourth successor in the khalifate, that he gave himself up to letters. Among his sayings are recorded such as these: "Eminence in science is the highest of honours;" "He dies not who gives life to learning;" "The greatest ornament of a man is erudition." When the sovereign felt and expressed such sentiments, it was impossible but that a liberal policy should prevail.

    "Besides these there were other incentives not less powerful. To one whose faith sat lightly upon him, or who valued it less than the tribute to be paid, it only required the repetition of a short sentence acknowledging the unity of God and the divine mission of the prophet, and he forthwith became, though a captive or a slave, the equal and friend of his conqueror. Doubtless many thousands were under these circumstances carried away. As respects the female sex, the Arab system was very far from being oppressive; some have even asserted that "the Christian women found in the seraglios a delightful retreat." But above all, polygamy acted most effectually in consolidating the conquests; the large families that were raised-some are mentioned of more than one hundred and eighty children-compressed into the course of a few years events that would otherwise have taken many generations for their accomplishment. These children gloried in their Arab descent, and, being taught to speak the language of their conquering fathers, became to all intents and purposes Arabs. This diffusion of the language was sometimes expedited by the edicts of the khalifs; thus Alwalid I. prohibited the use of Greek, directing Arabic to be employed in its stead." (Vol. I, pp. 336-339, continued below)

    Necessary disintegration of the Arabian system:

    "If thus without difficulty we recognise the causes which led to the rapid diffusion of Arab power, we also without difficulty recognise those which led to its check and eventual dissolution. Arab conquest implied, from the scale on which it was pursued, the forthgoing of the whole nation. It could only be accomplished, and in a temporary manner sustained, by an excessive and incessant drain of the native Arab population. That immobility, or, at best, that slow progress the nation had for so many ages displayed, was at an end, society was moved to its foundations, a fanatical delirium possessed it, the greatest and boldest enterprises were entered upon without hesitation, the wildest hopes or passions of men might be speedily gratified, wealth and beauty were the tangible rewards of valour in this life, to say nothing of Paradise in the next. But such an outrush of a nation in all directions implied the quick growth of diverse interests and opposing policies. The necessary consequence of the Arab system was subdivision and breaking up. The circumstances of its growth rendered it certain that a decomposition would take place in the political, and not, as was the case of the ecclesiastical Roman system, in the theological direction. All this is illustrated both in the earlier and later Saracenic history." (Vol. I, p. 339, continued below)

    Effect on the low Arab class:

    "War makes a people run through its phases of existence fast. It would have taken the Arabs many thousand years to have advanced intellectually as far as they did in a single century, had they, as a nation, remained in profound peace. They did not merely shake off that dead weight which clogs the movement of a nation-its inert mass of common people; they converted that mass into a living force. National progress is the sum of individual progress; national immobility the result of individual quiescence. Arabian life was run through with rapidity, because an unrestrained career was opened to every man; and yet, quick as the movement was, it manifested all those unavoidable phases through which, whether its motion be swift or slow, humanity must unavoidably pass." (Vol. I, p. 339-340, continued below)

    Review of the Koran:

    "Arabian influence, thus imposing itself on Africa and Asia by military successes, and threatening even Constantinople, rested essentially on an intellectual basis, the value of which it is needful for us to consider, The Koran, which is that basis, has exercised a great control over the destinies of mankind, and still serves as a rule of life to a very large portion of our race..." (Vol. I, p. 340)

    Causes of its surprising influence:

    "The Koran abounds in excellent moral suggestions and precepts; its composition is so fragmentary that we cannot turn to a single page without finding maxims of which all men must approve. This fragmentary construction yields texts, and mottoes, and rules complete in themselves, suitable for common men in any of the incidents of life. There is a perpetual insisting on the necessity of prayer, an inculcation of mercy, almsgiving, justice, fasting, pilgrimage, and other good works; institutions respecting conduct, both social and domestic, debts, witnesses, marriage, children, wine, and the like; above all, a constant stimulation to do battle with the infidel and blasphemer. For life as it passes in Asia, there is hardly a condition in which passages from the Koran cannot be recalled suitable for instruction, admonition, consolation, encouragement. To the Asiatic and to the African, such devotional fragments are of far more use than any sustained theological doctrine..." (Vol. I, pp. 343-344, continued below)

    Its true nature:

    "It does not, however, follow that its author was, as is so often asserted, a mere impostor. He reiterates again and again, I am nothing more than a public preacher." (Vol. I, p. 344)

    "In what I have thus said respecting a work held by so many millions of men as a revelation from God, I have endeavoured to speak with respect, and yet with freedom, constantly bearing in mind how deeply to this book Asia and Africa are indebted for daily guidance, how deeply Europe and America for the light of science." (Vol. I, pp. 344-345, continued below)

    Popular Mohammedanism:

    "As might be expected, the doctrines of the Koran have received many fictitious additions and sectarian interpretations in the course of ages. In the popular superstition angels and genii largely figure. The latter, being of a grosser fabric, eat, drink, propagate their kind, are of two sorts, good and bad, and existed long before men, having occupied the earth before Adam. Immediately after death, two greenish, livid angels, Monkir and Nekkar, examine every corpse as to its faith in God and Mohammed; but the soul, having been separated from the body by the angel of death, enters upon an intermediate state, awaiting the resurrection. There is, however, much diversity of opinion as to its precise disposal before the judgment-day: some think that it hovers near the grave; some, that it sinks into the well Zemzem; some, that it retires into the trumpet of the Angel of the Resurrection; the difficulty apparently being that any final disposal before the day of judgment would be anticipatory of that great event, if, indeed, it would not render it needless. As to the resurrection, some believe it to be merely spiritual, others corporeal; the latter asserting that the os coccygis, or last bone of the spinal column, will serve, as it were, as a germ, and that, vivified by a rain of forty days, the body will sprout form it. Among the signs of the approaching resurrection will be the rising of the sun in the West. It will be ushered in by three blasts of a trumpet: the first, known as the blast of consternation, will shake the earth to its centre, and extinguish the sun and stars; the second, the blast of extermination, will annihilate all material things except Paradise, hell, and the throne of God. Forty years subsequently, the angel Israfil will sound the blast of resurrection. From his trumpet there will be blown forth the countless myriads of souls who have taken refuge therein or lain concealed. The day of judgment has now come. The Koran contradicts itself as to the length of this day; in one place making it a thousand, in another fifty thousand years. Most Mohammedans incline to adopt the longer period, since angels, genii, men, and animals have to be tried. As to men, they will rise in their natural state, but naked; white winged camels, with saddles of gold, awaiting the saved. When the partition is made, the wicked will be oppressed with an intolerable heat, caused by the sun, which, having been called into existence again, will approach within a mile, provoking a sweat to issue from them, and this, according to their demerits, will immerse them from the ankles to the mouth; but the righteous will be screened by the shadow of the throne of God. The judge will be seated in the clouds, the books open before him, and everything in its turn called on to account for its deeds. For greater dispatch, the angel Gabriel will hold forth his balance, one scale of which hangs over Paradise and one over hell. In these all works are weighed. As soon as the sentence is delivered, the assembly, in a long file, will pass over the bridge Al-Sirat. It is as sharp as the edge of a sword, and laid over the mouth of hell. Mohammed and his followers will successfully pass the perilous ordeal; but the sinners, giddy with terror, will drop into the place of torment. The blessed will receive their first taste of happiness at a pond which is supplied by silver pipes from the river Al-Cawthor. The soil of Paradise is of musk. Its rivers tranquilly flow over pebbles of rubies and emeralds. From tents of hollow pearls, the Houris, or girls of Paradise, will come forth, attended by troops of beautiful boys. Each Saint will have eighty thousand servants and seventy-two girls. To these, some of the more merciful Mussulmans add the wives they have had upon earth; but the grimly orthodox assert that hell is already nearly filled with women. How can it be otherwise since they are not permitted to pray in a mosque upon earth? I have not space to describe the silk brocades, the green clothing, the soft carpets, the banquets, the perpetual music and songs. From the glorified body all impurities will escape, not as they did during life, but in a fragrant perspiration of camphor and musk. No one will complain I am weary; no one will say I am sick." (Vol. I, pp. 345-346, continued below)

    The Mohammedan sects:

    "From the contradictions, puerilities, and impossibilities indicated in the preceding paragraphs, it may be anticipated that the faith of Mohammed has been broken into many sects. Of such it is said that not less than seventy-three may be numbered. Some, as the Sonnites, are guided by traditions; some occupy themselves with philosophical difficulties, the existence of evil in the world, the attributes of God, absolute predestination and eternal damnation, the invisibility and non-corporeality of God, his capability of local motion: these and other such topics furnish abundant opportunity for sectarian dispute. As if to show how the essential principles of the Koran may be departed from by those who still profess to be guided by it, there are, among the Shiites, those who believe that Ali was an incarnation of God; that he was in existence before the creation of things; that he never died, but ascended to heaven, and will return again in the clouds to judge the world. But the great Mohammedan philosophers, simply accepting the doctrine of the Oneness of God as the only things of which man can be certain, look upon all the rest as idle fables, having, however, this political use, that they furnish contention, and therefore occupation to disputatious sectarians, and consolation to illiterate minds." (Vol. I, pp. 346-347, continued below)

    Effect of Mohammedanism on Christianity:

    "Thus settled on the north of Africa the lurid phantom of the Arabian crescent, one horn reaching to the Bosphorus and one pointing beyond the Pyrenees. For a while it seemed that the portentous meteor would increase to the full, and that all Europe would be enveloped. Christianity had lost for ever the most interesting countries over which her influence had once spread, Africa, Egypt, Syria, the Holy Land, Asia Minor, Spain. She was destined, in the end, to lose in the same manner the metropolis of the East. In exchange for these ancient and illustrious regions, she fell back on Gaul, Germany, Britain, Scandinavia. In those savage countries, what were there to be offered as substitutes for the great capitals, illustrious in ecclesiastical history, for ever illustrious in the records of the human race-Carthage, Alexandria, Jerusalem, Antioch, Constantinople? It was an evil exchange. The labours, intellectual and physical, of which those cities had once been the scene; the preaching, and penances, and prayers so lavishly expended in them, had not produced the anticipated, the asserted result. In theology and morality the people had pursued a descending course. Patriotism was extinct. They surrendered the state to preserve their sect; their treason was rewarded by subjugation." (Vol. I, pp. 347-348, continued below)

    Reflexions on the course of historic events:

    "From these melancholy events we may learn that the principles on which the moral world is governed are analogous to those which obtain in the physical. It is not by incessant divine interpositions, which produce breaches in the continuity of historic action; it is not by miracles and prodigies that the course of events is determined; but affairs follow each other in the relation of cause and effect. The maximum development of early Christianity coincided with the boundaries of the Roman empire; the ecclesiastical condition depended on the political, and, indeed, was its direct consequence and issue. The loss of Africa and Asia was, in like manner, connected with the Arabian movement, though it would have been easy to prevent that catastrophe, and to preserve those continents to the faith by the smallest of those innumerable miracles of which Church history is full, and which were often performed on unimportant and obscure occasions. But not even one such miracle was vouchsafed, though an angel might have worthily descended. I know of no event in the history of our race on which a thoughtful man may more profitably meditate than on this loss of Africa and Asia. It may remove from his mind many erroneous ideas, and lead him to take a more elevated, a more philosophical, and, therefore, more correct view of the course of earthly affairs." (Vol. I, p. 348)

    Vol. I, Chapter 12

    Position of the Franks and Saracens:

    "Scarcely had the Arabs consolidated their conquest of Africa when they passed into Spain, and quickly, as will be related in a subsequent chapter, subjugating that country, prepared to overwhelm Europe. It was their ambition and their threat to preach the unity of God in Rome. They reached the centre of France, but were beaten in the great battle of Tours by Charles Martel, the Duke of the Franks, A.D. 732. That battle fixed the religious destiny of Europe. The Saracens did not, however, give up their attempt. Three years afterward they returned into Provence, and Charles was himself repulsed. But by this time their power had expanded too extensively for consolidation. It was already giving unmistakable tokens of decomposition. Scarcely, indeed, had Musa, the conqueror of Spain, succeeded in his expedition, when he was arrested at the head of his army, and ordered to give an account of his doings at Damascus. It was the occurrence of such disputes among the Saracens in Spain that constituted the true check to their conquest of France..." (Vol. I, pp. 368-369)

    Course of events after the death of Charlemagne:

    "...I have not the opportunity to relate in, in strong contrast with the social decomposition into which Europe was falling, Spain, under her Mohammedan rulers, was becoming rich, populous, and great..." (Vol. I, p. 375)

    Volume 1, Chapter XIII

    Importance of the influence of the Arabians:

    "The military operations of the Arabians, described in Chapter XI., overthrew the Byzantine political system, prematurely closing the Age of Faith in the East; their intellectual procedure gave rise to an equally important result, being destined, in the end, to close the Age of Faith in the West. The Saracens not only destroyed the Italian offshoot, they also impressed characteristic lineaments on the Age of Reason in Europe.

    "Events so important make it necessary for me to turn aside from the special description of European intellectual advancement, and offer a digression on the passage of the Arabians to their Age of Reason. It is impossible for us to understand their action in the great drama about to be performed unless we understand the character they had assumed." (Vol. I, pp. 383-384, continued below)

    Their intellectual progress:

    "In a few centuries the fanatics of Mohammed had altogether changed their appearance. Great philosophers, physicians, mathematicians, astronomers, alchemists, grammarians, had arisen among them. Letters and science, in all their various departments, were cultivated." (Vol. I, p. 384, continued below)

    Their teachers were the Nestorians and Jews:

    "A nation stirred to its profoundest depths by warlike emigration, and therefore ready to make, as soon as it reaches a period of repose, a rapid intellectual advance, may owe the path in which it is about to pass to those who are in the position of pointing it out, or of officiating as teachers. The teachers of the Saracens were the Nestorians and the Jews." (Vol. I, p. 384, continued below)

    Their scientific progress was through medicine:

    "It has been remarked that Arabian science emerged out of medicine, and that in its cultivation physicians took the lead, its beginnings being in the pursuit of alchemy. In this chapter I have to describe the origin of these facts, and therefore must consider the state of Greek and Egyptian medicine, and relate how, wherever the Byzantine system could reach, true medical philosophy was displaced by relic and shrine-curing; and how it was, that while European ideas were in all directions reposing on the unsubstantial basis of the supernatural, those of the Saracens were resting on the solid foundation of a material support.

    "When the Arabs conquered Egypt, their conduct was that of bigoted fanatics; it justified the accusation made by some against them, that they burned the Alexandrian library for the purpose of heating the baths. But scarcely were they settled in their new dominion when they exhibited and extraordinary change. At once they became lovers and zealous cultivators of learning." (Vol. I, pp. 384-385, continued below)

    Causes of their union with Nestorians and Jews:

    "The Arab power had extended in two directions, and had been submitted to two influences. In Asia it had been exposed to the Nestorians, in Africa to the Jews, both of whom had suffered persecution at the hands of the Byzantine government, apparently for the same opinion as that which had now established itself by the sword of Mohammed. The doctrine of the unity of God was their common point of contact. On this they could readily affiliate, and hold in common detestation the trinitarian power at Constantinople. He who is suffering the penalties of the law as a heretic, or who is pursued by judicial persecution as a misbeliever, will readily consort with others reputed to cherish similar infidelities. Brought into unison in Asia with the Nestorians, and in Africa with the Alexandrian Jews, the Arabians became enthusiastic admirers of learning." (Vol. I, p. 385, continued below)

    Medicine becomes their neutral ground:

    "Not that there was between the three parties thus coalescing a complete harmony of sentiment in the theological direction; for, though the Nestorians and the Jews were willing to accept one-half of the Arabian dogma, that there is but one God, they could not altogether commit themselves to the other, that Mohammed is his Prophet. Perhaps estrangement on this point might have arisen, but fortunately a remarkable circumstance opened the way for a complete understanding between them. Almost from the beginning the Nestorians had devoted themselves to the study of medicine, and had paid much attention to the structure and diseases of the body of man; the Jews had long produced distinguished physicians. These medical studies presented, therefore, a neutral ground on which the three parties could intellectually unite in harmony; and so thoroughly did the Arabians affiliate with these their teachers, that they acquired from them a characteristic mental physiognomy. Their physicians were their great philosophers; their medical colleges were their foci of learning. While the Byzantines obliterated science in theology, the Saracens illuminated it by medicine." (Vol. I, p. 385, continued below)

    "Many of the noblest philosophical and scientific works of antiquity disappeared from the language in which they had been written, and were only recovered, for the use of later and better ages, from translations which the Saracens had made into Arabic."
    (Vol. I, p. 387)

    Bigotry of the first Saracens:
    The nobler policy soon pursued:

    "It is said that when the Saracens captured Alexandria, their victorious general sent to the khalif to know his pleasure respecting the library. The answer was in the spirit of the age. "If the books be confirmatory of the Koran, they are superfluous; if contradictory, they are pernicious. Let them be burnt." At this moment, to all human appearance, the Mohammedan autocrat was on the point of joining in the evil policy of the Byzantine sovereign. But fortunately it was but the impulse of a moment, rectified forthwith, and a noble course of action was soon pursued. The Arab incorporated into his literature the wisdom of those he had conquered. In thus conceding to knowledge a free and unembarrassed career, and, instead of repressing, encouraging to the utmost all kinds of learning did the Koran take any harm? It was a high statesmanship which, almost from the beginning of the impulse from Mecca, bound down to a narrow, easily comprehended, and easily expressed dogma the exacted belief, and in all other particulars let the human mind go free." (Vol I., p. 388)

    Arabian science in its stage of sorcery:

    "We have now to examine in what manner the glimmering lamp of knowledge was sustained when it was all but ready to die out. By the Arabians it was handed down to us. The grotesque forms of some of those who took charge of it are not without interest. They exhibit a strange mixture of the Neoplatonist, the Pantheist, the Mohammedan, the Christian. In such untoward times, it was perhaps needful that the strongest passions of men should be excited and science stimulated by inquiries for methods of turning lead into gold, or of prolonging life indefinitely. We have now to deal with the philosopher's stone, the elixir vitae, the powder of projection, magical mirrors, perpetual lamps, the transmutation of metals. In smoky caverns under ground, where the great work is stealthily carried on, the alchemist and his familiar are busy with their alembics, cucurbites, and pelicans, maintaining their fires for so many years that salamanders are asserted to be born in them.

    "Experimental science was thus restored, though under a very strange aspect, by the Arabians. Already it displayed its connexion with medicine — a connexion derived from the influence of the Nestorians and the Jews..." (Vol I., pp. 390-391)

    The Nestorians:
    They deny the virginity of the queen of heaven:
    They begin to cultivate medicine:
    The Arabs affiliate with them:

    "...It was the Nestorians who, in connexion with the Jews, founded the medical college of Djondesabour, and first instituted a system of academical honours which has descended to our times. It was the Nestorians who were not only permitted by the khalifs the free exercise of their religion, but even intrusted with the education of the children of the great Mohammedan families, a liberality in striking contrast to the fanaticism of Europe. The Khalif Alraschid went so far as even to place all his public schools under the superintendence of John Masué, one of that sect. Under the auspices of these learned men the Arabian academies were furnished with translations of Greek authors, and vast libraries were collected in Asia." (Vol. I, pp. 391-392, continued below)

    Their great spread in the East:

    "Through this connexion with the Arabs, Nestorian missionaries found means to disseminate their form of Christianity all over Asia, as far as Malabar and China..." (Vol I., p. 392)

    The Arabs affiliate with them (Jewish physicians):
    Rise of Jewish physicians to influence:
    They found medical colleges, and promote science and literature:

    "...when the tumult of Arabic conquest was over, we find them (Jewish physicians) becoming the advisers of crowned heads, and exerting, by reason of their advantageous position, their liberal education, their enlarged views, a most important influence on the intellectual progress of humanity. Maser Djaivah, physician to the Khalif Moawiyah, was distinguished at once as a poet, a critic, a philosopher; Haroun, a physician of Alexandria, whose Pandects, a treatise unfortunately now lost, are said to have contained the first elaborate description of the small-pox and method of its treatment. Isaac Ben Emran wrote an original treatise on poisons and their symptoms, and others followed his example. The Khalif Al Raschid, who maintained political relations with Charlemagne by means of Jewish envoys, set that monarch an example by which indeed he was not slow to profit, in actively patronising the medical college at Djondesabour, and founding a university at Bagdad. He prohibited any person from practising medicine until after a satisfactory examination before one of those faculties. In the East the theological theory of disease and of its cure was fast passing away. Of the school at Bagdad, Joshua ben Nun is said to have been the most celebrated professor, the school itself actively promoting the translation of Greek works into Arabic-not alone works of a professional, but also those of a general kind. In this manner the writings of Plato and Aristotle were secured; indeed, it is said that almost every day camels laden with volumes were entering the gates of Bagdad. To add to the supply, the Emperor Michael III. was compelled by treaty to furnish Greek books. The result of this intellectual movement could be no other than a diffusion of light. Schools arose in Bassora, Ispahan, Samarcand, Fez, Morocco, Sicily, Cordova, Seville, Granada." (Vol. I, pp. 401-402, continued below)

    Intermingling of magic and sorcery:
    Dedication of portions of matter and time to the supernatural:
    Origin of the week:

    "Through the Nestorians and the Jews the Arabs thus became acquainted with the medical science of Greece and Alexandria; but to this was added other knowledge of a more sinister kind, derived from Persia, or perhaps remotely from Chaldee sources, the Nestorians having important Church establishments in Mesopotamia, and the Jews having been long familiar with that country; indeed, from thence their ancestors originally came. More than once its ideas had modified their national religion. This extraneous knowledge was of an astrological or magical nature, carried into practice by incantations, amulets, charms, and talismans. Its fundamental principle was that the planetary bodies exercise an influence over terrestrial things. As seven planets and seven metals were at that time known-the sun, the moon, Mars, Mercury, Jupiter, Venus, Saturn, being the planets of astrology-a due allotment was made. Gold was held sacred to the sun, silver to the moon, iron to Mars, etc. Even the portions of time were in like manner dedicated; the seven days of the week were respectively given to the seven planets of astrology. The names imposed on those days, and the order in which they occur, are obviously connected with the Ptolemaic hypothesis of astronomy, each of the planets having an hour assigned to it in its order of occurrence, and the planet ruling first the hour of each day giving its name to that day. Thus arranged, the week is a remarkable instance of the longevity of an institution adapted to the wants of man. It has survived through many changes of empire, has forced itself on the ecclesiastical system of Europe, which, unable to change its idolatrous aspect, has encouraged the vulgar error that it owes its authenticity to the Holy Scriptures, an error too plainly betrayed by the pagan names that the days bear, and also by their order of occurrence.

    "These notions of dedicating portions of matter or of time to the supernatural were derived form the doctrine of a universal spirit or soul of the world, extensively believed in throughout the East. It underlies, as we have seen in Chapter III., all Oriental theology, and is at once a very antique and not unphilosophical conception. Of this soul the spirit of man was by many supposed to be a particle like a spark given off from a flame. All other things, animate or inanimate, brutes, plants, stones, nay, even natural forms, rivers, mountains, cascades, grottoes, have each an indwelling and animating spirit." (Vol. I, pp. 402-403, continued below)

    Alexandrian necromancy:

    "Amulets and charms, therefore, did not derive their powers form the material substance of which they consisted, but from this indwelling spirit. In the case of man, his immaterial principle was believed to correspond to his personal bodily form. Of the two great sects into which the Jewish nation had been divided, the Pharisees accepted the Assyrian doctrine; but the Sadducees, who denied the existence of any such spirit, boasted that theirs was the old Mosaic faith, and denounced their antagonists as having been contaminated at the time of the Babylonian captivity, before which catastrophe, according to them, these doctrines were unheard of in Jerusalem. In Alexandria, among the leading men there were many adherents to these opinions. Thus Plotinus wrote a book on the association of daemons with men, and his disciple Porphyry proved practically the possibility of such an alliance; for, repairing to the temple of Isis along with Plotinus and a certain Egyptian priest, the latter, to prove his supernatural power, offered to raise up the spirit of Plotinus himself in a visible form. A magical circle was drawn on the ground, surrounded with the customary astrological signs, the invocation commenced, the spirit appeared, and Plotinus stood face to face with his own soul. In this successful experiment it is needless to inquire how much the necromancer depended upon optical contrivances, and how much upon al alarmed imagination. But if thus the spirit of a living man could be called up, how much more likely the souls of the dead." (Vol. I, pp. 403-404, continued below)

    These ideas originate in Pantheism:

    "In reality these wild doctrines were connected with Pantheism, which was secretly believed in everywhere; for, though, in a coarse mode of expression, a distinction seemed thus to be made between matter and spirit, or body and soul, it was held by the initiated that matter itself is a mere shadow of the spirit, and the body a delusive semblance of the soul." (Vol. I, p. 404, continued below)

    The black art:

    "In the eighth century, many natural facts of a surprising and unaccountable description, well calculated to make a profound impression upon those who witnessed them, had accumulated. They were such as are now familiar to chemists. Vessels tightly closed were burst open when tormented in the fire, apparently by some invisible agency; intangible vapours condensed into solids; from colourless liquids gaudy precipitates were suddenly called into existence; flames were disengaged without any adequate cause; explosions took place spontaneously. So much that was unexpected and unaccountable justified the title of "the occult science," "the black art." From being isolated marvels unconnected with one another, these facts had been united. The Chaldee notions of a soul of the world, and of indwelling spirits, had furnished a thread on which all these pearls, for such they proved to be, might be strung." (Vol. I, p. 404, continued below)

    The Arabians fall into these delusions:

    "With avidity-for there is ever a charm in the supernatural-did the Arabs receive from their Nestorian and Jewish medical instructors these mystical interpretations along with true knowledge. And far from resting satisfied with what their masters had thus delivered, they proceeded forthwith to improve and extend it for themselves. They submitted all kinds of substances to all kinds of operations, greatly improving the experimental process they had been taught. By exposing various bodies to the fire, they found it possible to extract from them more refined portions, which seemed to concentrate in themselves the qualities pertaining in a more diffuse way to the substances from which they had been drawn. These, since they were often invisible at their first disengagement, yet capable of bursting open the strongest vessels, and sometimes of disappearing in explosions and flames, they concluded must be the indwelling spirit or soul of the body, from which the fire had driven them forth. It was the Chaldee doctrine realized. Thus they obtained the spirit of wine, the spirit of salt, the spirit of nitre. We still retain in commerce these designations, though their significance is lost. When first introduced they had a strictly literal meaning. Alchemy, with its essences, quintessences, and spirits, was Pantheism materialized. God was seen to be in everything, in the abstract as well as the concrete, in numbers as well as realities." (Vol. I, pp. 404-405, continued below)

    and the Christians also:

    "Anticipating what will have hereafter to be considered in detail, I may here remark that it was not the Mohammedan alone who delivered himself up to these mystic delusions; Christendom was prepared for them also. In its opinion, the earth, the air, the sea, were full of invisible forms. With more faith than even by paganism itself was the supernatural power of the images of the gods accepted, only it was imputed to the influence of devils. The lunatic was troubled by a like possession. If a spring discharged its waters with a periodical gushing of carbonic acid gas, it was agitated by an angel; if an unfortunate descended into a pit and was suffocated by the mephitic air, it was by some daemon who was secreted; if the miner's torch produced an explosion, it was owing to the wrath of some malignant spirit guarding a treasure, and whose solitude had been disturbed. There was no end to the stories, duly authenticated by the best human testimony, of the occasional appearance of such spirits under visible forms; there was no grotto or cool thicket in which angels and genii had not been seen, no cavern without its daemons. Though the names were not yet given, it was well understood that the air had its sylphs, the earth its gnomes, the fire its salamanders, the water its undines; to the day belonged its apparitions, to the night its fairies. The foul air of stagnant places assumed the visible form of daemons of abominable aspect; the explosive gases of mines took on the shape of pale-faced, malicious dwarfs, with leathery ears hanging down to their shoulders, and garments of grey cloth. Philosophical conceptions can never be disentangled from social ideas; the thoughts of man will always gather a tincture from the intellectual medium in which he lives.

    "In Christendom, however, the chief application of these doctrines was to the relics of martyrs and saints. As with the amulets and talismans of Mesopotamia, these were regarded as possessing supernatural powers. They were a sure safeguard against evil spirits, and an unfailing relief in sickness." (Vol. I, pp. 405-406, continued below)

    Transmutation of metals-Alchemy:

    "A singular force was given to these mystic ideas by the peculiar direction they happened to take. As there are veins of water in the earth, and apertures through which the air can gain access, an analogy was inferred between its structure and that of an animal, leading to an inference of a similarity of functions. From this came the theory of the development of metals in its womb under the influence of the planets, the pregnant earth spontaneously producing gold and silver from baser things after a definite number of lunations. Already, however, in the doctrine of the transmutation of metals, it was perceived that to Nature the lapse of time is nothing-to man it is everything. To Nature, when she is transmuting a worthless into a better metal, what signify a thousand years? To man, half a century embraces the period of his intellectual activity. The aim of the cultivator of the sacred art should be to shorten the natural term; and, since we observe the influence of heat in hastening the ripening of fruits, may we not reasonably expect that duly regulated degrees of fire will answer the purpose? by an exposure of base materials in the furnace for a proper season, may we not anticipate the wished for event? The Emperor Caligula, who had formerly tried to make gold from orpiment by the force of fire, was only one of a thousand adepts pursuing a similar scheme. Some trusted to the addition of a material substance in aiding the fire to purge away the dross of the base body submitted to it. From this arose the doctrine of the powder of projection and the philosopher's stone." (Vol. I, pp. 406-407, continued below)

    Transmutation and transubstantiation:

    "This doctrine of the possibility of transmuting things into forms essentially different steadily made its way, leading, in the material direction, to alchemy, the art of making gold and silver out of baser metals, and in theology to transubstantiation. Transmutation and transubstantiation were twin sisters, destined for a world-wide celebrity; one became allied to the science of Mecca, the other to the theology of Rome." (Vol. I, p. 407, continued below)

    The elixir of life:
    Chemical waters:

    "While thus the Arabs joined in the pursuit of alchemy, their medical tendencies led them simultaneously to cultivate another ancient delusion, the discovery of a universal panacea or elixir which could cure all diseases and prolong life for ever. Mystical experimenters for centuries had been ransacking all nature, from the yellow flowers which are sacred to the sun, and gold his emblem and representative on earth, down to the vilest excrements of the human body. As to gold, there had been gathered round that metal many fictitious excellences in addition to its real values; it was believed that in some preparation of it would be found the elixir vitae. This is the explanation of the unwearied attempts at making potable gold, for it was universally thought that if metal could be obtained in a dissolved state, it would constitute the long-sought panacea. Nor did it seem impossible so to increase the power of water as to impart to it new virtues, and thereby enable it to accomplish the desired solution. Were there not natural waters of very different properties? were there not some that could fortify the memory, others destroy it; some re-enforce the spirits, some impart dullness, and some, which were highly prized, that could secure a return of love? It had been long known that both natural and artificial waters can permanently affect the health, and that instruments may be made to ascertain their qualities. Zosimus, the Panopolitan, had described in former times the operation of distillation, by which water may be purified; the Arabs called the apparatus for conducting that experiment an alembic. His treatise on the virtues and composition of waters was conveyed under the form of a dream, in which there flit before us fantastically white-haired priests sacrificing before the altar; cauldrons of boiling water, in which there are walking about men a span long; brazen-clad warriors in silence reading leaden books, and sphinxes with wings. In such incomprehensible fictions knowledge was purposely, and ignorance conveniently concealed." (Vol. I, pp. 407-408, continued below)

    The Arabs originate scientific chemistry:

    "The practical Arabs had not long been engaged in these fascinating but wild pursuits, when results of very great importance began to appear. In a scientific point of view, the discovery of the strong acids laid the true foundation of chemistry; in a political point of view, the invention of gunpowder revolutionized the world." (Vol. I, p. 408, continued below)

    Gunpowder and fire-works:

    "There were several explosive mixtures. Automatic fire was made from equal parts of sulphur, saltpetre, and sulphide of antimony, finely pulverized and mixed into a paste, with equal parts of juice of the black sycamore and liquid asphaltum, a little quick-lime being added. It was directed to keep the material from the rays of the sun, which would set it on fire." (Vol. I, pp. 408, continued below)

    Incombustible men:

    "Of liquid or Greek fire we have not a precise description, since the knowledge of it was kept at Constantinople as a state secret. There is reason, however, to believe that it contained sulphur and nitrate of potash mixed with naphtha. Of gunpowder, Marcus Graecus, whose date is probably to be referred to the close of the eighty century, gives the composition explicitly. He directs us to pulverize in a marble mortar one pound of sulphur, two of charcoal, and six of saltpetre. If some of this powder be tightly rammed in a long narrow tube closed at one end, and then set on fire, the tube will fly through the air: this is clearly the rocket. He says that thunder may be imitated by folding some of the powder in a cover and tying it up tightly: this is the cracker. It thus appears that fireworks preceded fire-arms. To the same author we are indebted for prescriptions for making the skin incombustible, so that we may handle fire without being burnt. These, doubtless, were received as explanations of the legends of the times, which related how miracle-workers had washed their hands in melted copper, and sat at their ease in flaming straw." (Vol. I, pp. 408-409, continued below)

    Arabian chemists:

    "Among the Saracen names that might be mentioned as cultivators of alchemy, we may recall El-Rasi, Ebid Durr, Djafar or Geber, Toghragé, who wrote an alchemical poem, and Dschildegi, one of whose works bears the significant title of "The Lantern." The definition of alchemy by some of these authors is very striking: the science of the balance, the science of weight, the science of combustion." (Vol. I, p. 409, continued below)

    Djafar discovers nitric acid and aqua regia, and that oxidation increases weight:
    He solves the problem of potable gold:

    "To one of these chemists, Djafar, our attention may for a moment be drawn. He lived toward the end of the eighth century, and is honoured by Rhases, Avicenna, and Kalid, the great Arabic physicians, as their master. His name is memorable in chemistry, since it marks an epoch in that science of equal importance to that of Priestley and Lavoisier. He is the first to describe nitric acid and aqua regia. Before him no stronger acid was known than concentrated vinegar. We cannot conceive of chemistry as not possessing acids. Roger Bacon speaks of him as the magister magistrorum. He has perfectly just notions of the nature of spirits or gases, as we call them; thus he says, "O son of the doctrine, when spirits fix themselves in bodies, they lose their form; in their nature they are no longer what they were. When you compel them to be disengaged again, this is what happens: either the spirit alone escapes with the air, and the body remains fixed in the alembic, or the spirit and body escape together at the same time." His doctrine respecting the nature of the metals, though erroneous, was not without a scientific value. A metal he considers to be a compound of sulphur, mercury, and arsenic, and hence he infers that transmutation is possible by varying the proportion of those ingredients. He knows that a metal, when calcined, increases in weight, a discovery of the greatest importance, as eventually brought to bear in the destruction of the doctrine of Phlogiston of Stahl, and which has been imputed to Europeans of a much later time. He describes the operations of distillation, sublimation, filtration, various chemical apparatus, water-baths, sand-baths, cupels of bone-earth, of the use of which he gives a singularly clear description. A chemist reads with interest Djafar's antique method of obtaining nitric acid by distilling in a retort Cyprus vitriol, alum, and saltpetre. He sets forth its corrosive power, and shows how it may be made to dissolve even gold itself, by adding a portion of sal ammoniac. Djafar may thus be considered as having solved the grand alchemical problem of obtaining gold in a potable state. Of course, many trials must have been made on the influence of this solution on the animal system, respecting which such extravagant anticipations had been entertained. The disappointment that ensued was doubtless the reason that the records of these trials have not descended to us." (Vol. I, pp. 409-410, continued below)

    Rhazes discovers sulphuric acid:
    Bechil discovers phosphorus:

    "With Djafar may be mentioned Rhazes, born A.D. 860, physician-in-chief to the great hospital at Bagdad. To him due the first description of the preparation and properties of sulphuric acid. He obtained it, as the Nordhausen variety is still made, by the distillation of dried green vitriol. To him are also due the first indications of the preparation of absolute alcohol, by distilling spirit of wine from quick-lime. As a curious discovery made by the Saracens may be mentioned the experiment of Achild Bechil, who, by distilling together the extract of urine, clay, lime, and powdered charcoal, obtained an artificial carbuncle, which shone in the dark "like a good moon." This was phosphorus." (Vol. I, p. 410, continued below)

    Geological views of Avicenna:
    His works indicate the attainment of the times:

    "And now there arose among Arabian physicians a correctness of thought and breadth of view altogether surprising. It might almost be supposed that the following lines were written by one of our own contemporaries; they are, however, extracted from a chapter of Avicenna on the origin of mountains. This author was born in the tenth century. "Mountains may be due to two different causes. Either they are effects of upheavals of the crust of the earth, such as might occur during a violent earthquake, or they are the effect of water, which, cutting for itself a new route, has denuded the valleys, the strata being of different kinds, some soft, some hard. The winds and waters disintegrate the one, but leave the other intact. Most of the eminences of the earth have had this latter origin. It would require a long period of time for all such changes to be accomplished, during which the mountains themselves might be somewhat diminished in size. But that water has been the main cause of these effects is proved by the existence of fossil remains of aquatic and other animals on many mountains." Avicenna also explains the nature of petrifying or incrusting waters, and mentions aerolites, out of one of which a sword-blade was made, but he adds that the metal was too brittle to be of any use. A mere catalogue of some of the works of Avicenna will indicate the condition of Arabian attainment. 1. On the Utility and Advantage of Science; 2. Of Health and Remedies; 3. Canons of Physic; 4. On Astronomical Observations; 5. Mathematical Theorems; 6. On the Arabian Language and its Properties; 7. On the Origin of the Soul and Resurrection of the Body; 8. Demonstration of Collateral Lines on the Sphere; 9. An Abridgment of Euclid; 10. On Finity and Infinity; 11. On Physics and Metaphysics; 12. An Encyclopaedia of Human Knowledge, in 20 vols., etc., etc. The perusal of such a catalogue is sufficient to excite profound attention when we remember the contemporaneous state of Europe." (Vol. I, pp. 410-411, continued below)

    Effect of the search for the elixir on practical medicine:

    "The pursuit of the elixir made a well-marked impression upon Arab experimental science, confirming it in its medical application. At the foundation of this application lay the principle that it is possible to relieve the diseases of the human body by purely material means. As the science advanced it gradually shook off its fetichisms, the spiritual receding into insignificance, the material coming into bolder relief. Not, however, without great difficulty was a way forced for the great doctrine that the influence of substances on the constitution of man is altogether of a material kind, and not at all due to any indwelling or animating spirit; that it is of no kind of use to practise incantations over drugs, or to repeat prayers over the mortar in which medicine are being compounded, since the effect will be the same, whether this has been done or not; that there is no kind of efficacy in amulets, no virtue in charms; and that, though saint-relics may serve the excite the imagination of the ignorant, they are altogether beneath the attention of the philosopher." (Vol. I, pp. 411-412, continued below)

    Medical conflict between Europe and Africa:

    "It was this last sentiment which brought Europe and Africa into intellectual collision. The Saracen and Hebrew physicians had become thoroughly materialized. Throughout Christendom the practice of medicine was altogether supernatural. It was in the hands of ecclesiastics; and saint relics, shrines, and miracle-cures were a source of boundless profit. On a subsequent page I shall have to describe the circumstances of the conflict that ensued between material philosophy on one side, and supernatural jugglery on the other; to show how the Arab system gained the victory, and how, out of that victory, the industrial life of Europe arose. The Byzantine policy inaugurated in Constantinople and Alexandria was, happily for the world, in the end overthrown. To that future page I must postpone the great achievements of the Arabians in the fulness of their Age of Reason. When Europe was hardly more enlightened than Caffraria is now, the Saracens were cultivating and even creating science. Their triumphs in philosophy, mathematics, astronomy, chemistry, medicine, proved to be more glorious, more durable, and therefore more important than their military actions had been." (Vol. I, p. 412, end of chapter, continues below)

    Vol. I, Chapter 14

    Influence of the Arabians:

    "The Arabian influence, allying itself to philosophy, was henceforth productive of other than military results. To the loss of Africa and Asia was now added a disturbance impressed on Europe itself, ending in the decomposition of Christianity into two forms, Greek and Latin, and in three great political events-the emancipation of the popes from the emperors of Constantinople, the usurpation of power by a new dynasty in France, the reconstruction of the Roman empire in the West.

    "The dispute respecting the worship of images led to those great events. The acts of the Mohammedan khalifs and of the iconoclastic or image-breaking emperors occasioned that dispute.

    "Nothing could be more deplorable than the condition of southern Europe when it first felt the intellectual influence of the Arabians." (Vol. I, p. 413)

    Origin of Iconoclasm:

    "Three causes gave rise to Iconoclasm, or the revolt against image-worship: 1st, the remonstrances and derision of the Mohammedans; 2nd, the good sense of a great sovereign, Leo the Isaurian, who had risen by his merit from obscurity, and had become the founder of a new dynasty at Constantinople; 3rd, the detected inability of these miracle-working idols and fetiches to protect their worshippers or themselves against an unbelieving enemy. Moreover, an impression was gradually making its way among the more intelligent classes that religion ought to free itself from such superstitions. So important were the consequences of Leo's actions, that some have been disposed to assign to his reign the first attempt at making policy depend on theology; and to this period, as I have elsewhere remarked, they therefore refer the commencement of the Byzantine empire. Through one hundred and twenty years, six emperors devoted themselves to this reformation. But it was premature. They were overpowered by the populace and the monks, by the bishops of Rome, and by a superstitious and wicked woman." (Vol. I, pp. 416-417)

    Inutility of miraculous images discovered in the Arab invasions:
    Destruction and sale of idols by the Arabs:

    "It had been a favourite argument against the pagans how little their gods could do for them when the hour of calamity came, when their statues and images were insulted and destroyed, and hence how vain was such worship, how imbecile such gods. When Africa and Asia, full of relics and crosses, pictures and images, fell before the Mohammedans, those conquerors retaliated the same logic with no little effect. There was hardly one of the fallen towns that had not some idol for its protector. Remembering the stern objurgations of the prophet against this deadly sin, prohibited at once by the commandment of God and repudiated by the reason of man, the Saracen khalifs had ordered all the Syrian images to be destroyed. Amid the derision of the Arab soldiery and the tears of the terror-stricken worshippers, these orders were remorselessly carried into effect, except in some cases where the temptation of an enormous ransom induced the avengers of the unity of God to swerve from their duty. Thus the piece of linen cloth on which it was feigned that our Saviour had impressed his countenance, and which was the palladium of Edessa, was carried off by the victors at the capture of that town, and subsequently sold to Constantinople at the profitable price of twelve thousand pounds of silver. This picture, and also some other celebrated ones, it was said, possessed the property of multiplying themselves by contact with other surfaces, as in modern times we multiply photographs. Such were the celebrated images "made without hands." (Vol. I, pp. 417, continued below)

    The emperor prohibits image-worship:
    The monks sustain it:

    "It was currently asserted that the immediate origin of Iconoclasm was due to the Khalif Yezed, who had completed the destruction of the Syrian images, and to two Jews, who stimulated Leo the Isaurian to his task. However that may be, Leo published an edict, A.D. 726, prohibiting the worship of images. This was followed by another directing their destruction, and the whitewashing of the walls of churches ornamented with them. Hereupon the clergy and the monks rebelled; the emperor was denounced as a Mohammedan and a Jew. He ordered that a statue of the Saviour in that part of the city called Chalcopratia should be removed, and a riot was the consequence. One of his officers mounted a ladder and struck the idol with an axe upon its face; it was an incident like that enacted centuries before in the temple of Serapis at Alexandria. The sacred image, which had often arrested the course of Nature and worked many miracles, was now found to be unable to protect or to avenge its own honour. A rabble of women interfered in its behalf; they threw down the ladder and killed the officer; nor was the riot ended until the troops called in and a great massacre perpetrated. The monks spread the sedition in all parts of the empire; they even attempted to proclaim a new emperor. Leo was everywhere denounced as a Mohammedan infidel, an enemy of the Mother of God; but with inflexible resolution he persisted in his determination as long as he lived." (Vol. I, pp. 417-418)

    Volume 2, Chapter I:

    The mutiny against theology commences among the monks:
    Persecution of Gotschalk:

    "In the solitude of monasteries there was every inducement for those who had become weary of self-examination to enter on the contemplation of the external world. Herein they found a field offering to them endless occupation, and capable of worthily exercising their acuteness. But it was not possible for them to take the first step without offending against the decisions established by authority. The alternative was stealthy proceeding or open mutiny; but before mutiny there occurs a period of private suggestion and another of more extensive discussion. It was thus that the German monk Gotschalk, in the ninth century, occupied himself in the profound problem of predestination, enduring the scourge and death in prison for the sake of his opinion. The presence of the Saracens in Spain offered an incessant provocation to the restless intellect of the West, now rapidly expanding, to indulge itself in such forbidden exercises. Arabian philosophy, unseen and silently, was diffusing itself throughout France and Europe, and churchmen could sometimes contemplate a refuge from their enemies among the infidel. In his extremity, Abelard himself looked forward to a retreat among the Saracens-a protection from ecclesiastical persecution." (Vol. II, pp. 8-9, continued below)

    who sets up reason against authority:

    "In the conflict with Gotschalk on the matter of predestination was already foreshadowed the attempt to set up reason against authority. John Erigena, who was employed by Hinemar, the Archbishop of Rheims, on that occasion, had already made a pilgrimage to the birthplaces of Plato and Aristotle, A.D. 825, and indulged the hope of united philosophy and religion in the manner proposed by the ecclesiastics who were studying in Spain." (Vol. II, p. 9, continued below)

    John Erigena falls into Pantheism:

    "From eastern sources John Erigena had learned the doctrines of the eternity of matter, and even of the creation, with which, indeed, he confounded the Deity himself. He was, therefore, a Pantheist; accepting the Oriental ideas of emanation and absorption not only as respects the soul of man, but likewise all material things. In his work "On the Nature of Things," his doctrine is, "That, as all things were originally contained in God, and proceeded form him into the different classes by which they are now distinguished, so shall they finally return to him and be absorbed in the source from which they came; in other words, that as, before the world was created, there was no being but God, and the causes of all things in him." This final resolution he denominated deification, or theosis. He even questioned the eternity of hell, saying, with the emphasis of a Saracen, "There is nothing eternal but God." It was impossible, under such circumstances, that he should not fall under the rebuke of the Church." (Vol. II, p. 9, continued below)

    The conflict begins on transubstantiation:

    "Transubstantiation, as being, of the orthodox doctrines, the least reconcilable to reason, was the first to be attacked by the new philosophers. What was, perhaps, in the beginning, no more than a jocose Mohammedan sarcasm, became a solemn subject of ecclesiastical discussion. Erigena strenuously upheld the doctrine of the Stercorists, who derived their name from their assertion that a part of the consecrated elements are voided from the body in the manner customary with other relics of food; a doctrine denounced by the orthodox, who declared that the priest could "make God," and that the eucharistic elements are not liable to digestion." (Vol. II, pp. 9-10, continued below)

    Opinions of Berengar of Tours:
    The pope privately adopts them:

    "And now, A.D. 1050, Berengar of Tours prominently brought forward the controversy respecting the real presence. The question had been formularized by Radbert under the term transubstantiation, and the opinions entertained respecting the sacred elements greatly differed; mere fetish notions being entertained by some, by others the most transcendental ideas. In opposition to Radbert and the orthodox party, who asserted that those elements ceased to be what to the senses they appeared, and actually became transformed into the body and blood of the Saviour, Berengar held that, though there is a real presence in them, that presence is of a spiritual nature. These heresies were condemned by repeated councils, Berengar himself being offered the choice of death or recantation. He wisely preferred the latter, but more wisely resumed his offensive doctrines as soon as he had escaped from the hands of his persecutors. As might be supposed from the philosophical indefensibility of the orthodox doctrine, Berengar's opinions, which, indeed, issued from those of Erigena, made themselves felt in the highest ecclesiastical regions, and, from the manner in which Gregory VII, dealt with the heresiarch, there is reason to believe that he himself had privately adopted the doctrines thus condemned." (Vol. II, p. 10, continued below)

    Peter Abelard among the insurgents:
    St. Bernard attacks him:

    "But it is in Peter Abelard that we find the representative of the insurgent spirit of those times. The love of Heloisa eyes to be justified by his extraordinary intellectual power. In his Oratory, "The Paraclete," the doctrines of faith and the mysteries of religion were without any restraint discussed. No subject was too profound or too sacred for his contemplation. By the powerful and orthodox influence of St. Bernard, "a morigerous and mortified monk," the opinions of Abelard were brought under the rebuke of the authorities. In vain he appealed from the Council of Sens to Rome; the power of St. Bernard at Rome was paramount. "He makes void the whole Christian faith by attempting to comprehend the nature of God through human reason. He ascends up into Heaven; he goes down into hell. Nothing can elude him, either in the height above or in the nethermost depths. His branches spread over the whole earth. He boasts that he has disciples in Rome itself, even in the College of Cardinals. He draws the whole earth after him. It is time, therefore, to silence him by apostolic authority." Such was the report of the Council of Sens to Rome, A.D. 1140." (Vol. II, pp. 10-11, continued below)

    The book "Sic et Non":

    "Perhaps it was not so much the public accusation that Abelard denied the doctrine of the Trinity, as his assertion of the supremacy of reason-which clearly betrayed his intention of breaking the thraldom of authority-that insured his condemnation. It was impossible to restrict the rising discussions within their proper sphere, or to keep them from the perilous ground of ecclesiastical history. Abelard in his work entitled "Sic et Non," sets forth the contradictory opinions of the fathers, and exhibits their discord and strifes on great doctrinal points, thereby insinuating how little of unity there was in the Church. It was a work suggesting a great deal more than it actually stated, and was inevitably calculated to draw down upon its author the indignation of those whose interests it touched." (Vol. II, p. 11, continued below)

    Scholastic philosophy, rise of:
    Nominalism and Realism:

    "Out of the discussions attending these events sprang the celebrated doctrines of Nominalism and Realism, though the terms themselves seem not to have been introduced till the end of the twelfth century. The Realists thought that the general types of things had a real existence; the Nominalists, that they were merely a mental abstraction expressed by a word. It was therefore the Old Greek dispute revived. Of the Nominalists, Roscelin of Compiegne, a little before A.D. 1100, was the first distinguished advocate; his materializing views, as might be expected, drawing upon him the reproof of the Church. In this contest, Anselm, the Archbishop of Canterbury, attempted to harmonize reason in subordination to faith, and again, by his example, demonstrated the necessity of submitting all such questions to the decision of the human intellect." (Vol. II, pp. 11-12, continued below)

    The Arabs in Spain promote these discussions:

    "The development of scholastic philosophy, which dates from the time of Erigena, was accelerated by two distinct causes: the dreadful materialization into which, in Europe, all sacred things had fallen, and the illustrious example of the Mohammedans, who already, by their physical inquiries, had commenced a career destined to end in brilliant results. The Spanish universities were filled with ecclesiastics form many parts of Europe. Peter the Venerable, the friend and protector of Abelard, who had spent much time in Cordova, and not only spoke Arabic fluently, but actually translated the Koran into Latin, mentions that, on his first arrival in Spain, he found several learned men, even from England, studying astronomy. The reconciliation of many of the dogmas of authority with common sense was impossible for men of understanding. Could the clear intellect of such a statesman as Hildebrand be for a moment disgraced by accepting the received view of a doctrine like that of transubstantiation? His great difficulty was to reconcile what had been rendered orthodox by the authority of the Church with the suggestions of reason, or even with that reverence for holy things which is in the heart of every intelligent man. In such sentiments, we find an explanation of the lenient dealings of that stern ecclesiastic with the heretic Berengar. He saw that it was utterly impossible to offer any defence of many of the materialized dogmas of the age, but then those dogmas had been put forth as absolute truth by the Church..." (Vol. II, p. 12)

    Storming of Jerusalem:

    "But still, in a military sense, the first crusade accomplished its object. The capture of Jerusalem, as might be expected under such circumstances, was attended by the perpetration of atrocities almost beyond belief. What a contrast to the conduct of the Arabs! When the Khalif Omar took Jerusalem, A.D. 637, he rode into the city by the side of the Patriarch Sophronius, conversing with him on its antiquities. At the hour of prayer, he declined to perform his devotions in the Church of the Resurrection, in which he chanced to be, but prayed on the steps of the Church of Constantine; "for," said he to the patriarch, "had I done so, the Musselmen in a future age would have infringed the treaty, under colour of imitating my example." But, in the capture by the Crusaders, the brains of young children were dashed out against the walls; infants were thrown over the battlements; every woman that could be seized was violated; men were roasted at fires; some were ripped open, to see if they had swallowed gold; the Jews were driven into their synagogue, and there burnt; a massacre of nearly 70,000 persons took place; and the pope's legate was seen "partaking in the triumph."" (Vol. II, pp. 22-23)

    Volume 2, Chapter II:

    The pressure from the West upon Rome:

    "A pressure upon the Italian system had meantime been arising in the West. It was due to the presence of the Arabs in Spain. It is necessary, therefore, to relate the circumstances of their invasion and conquest of that country, and to compare their social and intellectual condition with the contemporary state of Christendom." (Vol. II, p. 27, continued below)

    Barbarism of Europe:

    "From the barbarism of the native people of Europe, who could scarcely be said to have emerged from the savage state, unclean in person, benighted in mind, inhabiting huts in which it was a mark of wealth if there were bulrushes on the floor and straw mats against the wall; miserably fed on beans, vetches, roots, and even the bark of trees; clad in garments of untanned skin, or at the best of leather-perennial in durability, but not conducive to personal purity-a state in which the pomp of royalty was sufficiently and satisfactorily manifested in the equipage of the sovereign, an ox-cart, drawn by not less than two yokes of cattle, quickened in their movements by the goads of pedestrian serfs, whose legs were wrapped in wisps of straw; from a people, devout believers in all the wild fictions of shrine-miracles and preposterous relics: from the degradation of a base theology, and from the disputes of ambitious ecclesiastics for power, it is pleasant to turn to the south-west corner of the continent, where, under auspices of a very different kind, the irradiations of light were to break forth. The crescent in the West was soon to pass eastward to its full.

    "But I must retrace my steps through four centuries, and resume the description of the Arabian movement after the subjugation of Africa, as related in the former volume, Chapter XI." (Vol. II, pp. 27-28, continued below)

    Arab invasion of Spain:
    Its conquest:

    "These were the circumstances of the Arab conquest of Spain. In that country the Arian Creed had been supplanted by the orthodox, and the customary persecutions had set in. From the time of the Emperor Hadrian, who had transported 50,000 Jewish families into Spain, that race had greatly increased, and, as might be expected, had received no mercy at the hands of the orthodox. Ninety thousand individuals had recently suffered compulsory baptism, and so had been brought under the atrocious Catholic law that whoever has been baptized shall be compelled to continue the observances of the Church. The Gothic monarchy was elective, and Roderic had succeeded to the throne, to the prejudice of the heirs of his predecessor. Though a very brave soldier, he was a luxurious and licentious man. It was the custom of the Goths to send their children to Toledo to be educated, and, under these circumstances, a young girl of extraordinary beauty, the daughter of Count Julian, governor of Ceuta in Africa, was residing there. King Roderic fell passionately in love with her, and, being unable to overcome her virtuous resolution by persuasion, resorted to violence. The girl found means to inform her father of what had occurred. "By the living God!" exclaimed the count, in a paroxysm of rage, "I will be revenged." But, dissembling his wrath, he crossed over into Spain, had an understanding with Oppas, the Archbishop of Toledo, and other disaffected ecclesiastics, and, under specious pretences, lulled the suspicions of Roderic, and brought his daughter away. And now he opened communications with the Emir Musa, prevailing upon him to attempt the conquest of the country, and offering that he himself would take the lead. The conditions were settled between them, and the consent of the khalif to the expedition obtained. Tark, a lieutenant of the emir, was sent across the Straits with the van of the army. He landed on the rock called, in memory of his name, Gibraltar, April, A.D. 711. In the battle that ensued, a part of Roderic's troops, together with the Archbishop of Toledo, consummated their treasonable compact, and deserted to the Arabs; the rest were panic-stricken. In the rout, Roderic himself was drowned in the waters of the Guadalquivir.

    "Tarik now proceeded rapidly northward, and was soon joined by his superior, the Emir Musa, who was not, perhaps, without jealousy at his success. As the Arab historians say, the Almighty delivered the idolators into their hand, and gave them one victory after another. As the towns successively fell, they left them in charge of the Jews, to whose revenge the conquest was largely due, and who could be thoroughly trusted; nor did they pause in their march until they had passed the French frontier and reached the Rhone. It was the intention of Musa to cross the European continent to Constantinople, subjugating the Frank, German, and Italian barbarians by the way. At this time it seemed impossible that France could escape the fate of Spain; and if she fell, the threat of Musa would inevitably have come to pass, that he would preach the Unity of God in the Vatican. But a quarrel had arisen between him and Tarik, who had been imprisoned and even scourged. The friends of the latter, however, did not fail him at the court of Damascus. An envoy from the Khalif Alwalid appeared, ordering Musa to desist from his enterprise, to return to Syria, and exonerate himself of the things laid to his charge. But Musa bribed the envoy to let him advance. Hereupon the angry khalif dispatched a second messenger, who, in face of the Moslems and Christians audaciously arrested him, at the head of his troops, by the bridle of his horse. The conqueror of Spain was compelled to return. He was cast into prison, fined 200,000 pieces of gold, publicly whipped, and his life with difficulty spared. As is related of Belisarius, Musa was driven as a beggar to solicit charity, and the Saracen conqueror of Spain ended his days in grief and absolute want." (Vol. II, pp. 28-30, continued below)

    Arrest of Mohammedanism in Western Europe:

    "The dissensions among the Arabs, far more than the sword of Charles Martel, prevented the Mohammedanization of France. Their historians admit the great check received at the battle of Tours, in which Abderrahman was killed; they call that field the Place of the Martyrs; but their accounts by no means correspond to the relations of the Christian authors, who affirm that 375,000 Mohammedans fell, and only 1500 Christians. The defeat was not so disastrous but that in a few months they were able to resume their advance, and their progress was arrested only be renewed dissensions among themselves-dissensions not alone among the leaders in Spain, but also more serious ones of aspirants for the khalifate in Asia. On the overthrow of the Ommiade house, Abderrahman, one of that family, escaped to Spain, which repaid the patronage of its conquest by acknowledging him as its sovereign. He made Cordova the seat of his government. Neither he nor his immediate successors took any other title than that of Emir, out of respect to the khalif, who resided at Bagdad, the metropolis of Islam, though they maintained a rivalry with him in the patronage of letters and science. Abderrahman himself strengthened his power by an alliance with Charlemagne." (Vol. II, p. 30, continued below)

    Civilization and splendour of the Spanish Arabs:
    Their palaces and gardens:
    Libraries and works of taste:

    "Scarcely had the Arabs become firmly settled in Spain when they commenced a brilliant career. Adopting what had now become the established policy of the Commanders of the Faithful in Asia, the Emirs of Cordova distinguished themselves as patrons of learning, and set an example of refinement strongly contrasting with the condition of the native European princes. Cordova, under their administration, at its highest point of prosperity, boasted of more than two hundred thousand houses, and more than a million of inhabitants. After sunset, a man might walk through it in a straight line for ten miles by the light of the public lamps. Seven hundred years after this time there was not so much as one public lamp in London. Its streets were solidly paved. In Paris, centuries subsequently, whoever stepped over his threshold on a rainy day stepped up to his ankles in mud. Other cities, as Granada, Seville, Toledo, considered themselves rivals of Cordova. The palaces of the khalifs were magnificently decorated. Those sovereigns might well look down with supercilious contempt on the dwellings of the rulers of Germany, France, and England, which were scarcely better than stables-chimneyless, windowless, and with a hole in the roof for the smoke to escape, like the wigwams of certain Indians. The Spanish Mohammedans had brought with them all the luxuries and prodigalities of Asia. Their residences stood forth against the clear blue sky, or were embosomed in woods. They had polished marble balconies, overhanging orange-gardens; courts with cascades of water; shady retreats provocative of slumber in the heat of the day; retiring-rooms vaulted with stained glass, speckled with gold, over which streams of water were made to gush; the floors and walls were of exquisite mosaic. Here, a fountain of quicksilver shot up in a glistening spray, the glittering particles falling with a tranquil sound like fairy bells; there, apartments into which cool air was drawn from the flower-gardens, in summer, by means of ventilating towers, and in winter through earthen pipes, or caleducts, imbedded in the walls-the hypocaust, in the vaults below, breathing forth volumes of warm and perfumed air through these hidden passages. The walls were not covered with wainscot, but adorned with arabesques, and paintings of agricultural scenes and views of Paradise. From the coilings, corniced with fretted gold, great chandeliers hung, one of which, it is said, was so large that it contained 1804 lamps. Clusters of frail marble columns surprised the beholder with the vast weights they bore. In the boudoirs of the sultanas they were sometimes of verd antique, and incrusted with lapis lazuli, The furniture was of sandal and citron wood, inlaid with mother-of-pearl, ivory, silver, or relieved with gold and precious malachite. In orderly confusion were arranged vases of rock crystal, Chinese porcelains, and tables of exquisite mosaic. The winter apartments were hung with rich tapestry; the floors were covered with embroidered Persian carpets. Pillows and couches, of elegant forms, were scattered about the rooms, perfumed with frankincense. It was the intention of the Saracen architect, by excluding the view of the external landscape, to concentrate attention on his work; and since the representation of the human form was religiously forbidden, and that source of decoration denied, his imagination ran riot with the complicated arabesques he introduced, and sought every opportunity of replacing the prohibited works of art by the trophies and rarities of the garden. For this reason, the Arabs never produced artists; religion turned them from the beautiful, and made them soldiers, philosophers, and men of affairs. Splendid flowers are rare exotics ornamented the courtyards and even the inner chambers. Great care was taken to make due provision for the cleanliness, occupation, and amusement of the inmates. Through pipes of metal, water, both warm and cold, to suit the season of the year, ran into baths of marble; in niches, where the current of air could be artificially directed, hung dripping alcarazzas. There were whispering-galleries for the amusement of the women; labyrinths and marble play-courts for the children; for the master himself, grand libraries. The Khalif Alhakem's was so large that the catalogue alone filled forty volumes. He had also apartments for the transcribing, binding, and ornamenting of books. A taste for caligraphy and the possession of splendidly-illuminated manuscripts seems to have anticipated in the khalifs, both of Asia and Spain, the taste for statuary and paintings among the later popes of Rome." (Vol. II, pp. 30-32, continued below)

    The court of Abderrahman III:

    "Such were the palace and gardens of Zehra, in which Abderrahman III, honoured his favourite sultans. The edifice had 1200 columns of Greek, Italian, Spanish, and African marble. Its hall of audience was incrusted with gold and pearls. Through the long corridors of its seraglio black eunuchs silently glided. The ladies of the harem, both wives and concubines, were the most beautiful that could be found. To that establishment alone 6300 persons were attached. The body-guard of the sovereign was composed of 12,000 horsemen, whose cimeters and belts were studded with gold. This was the Abderrahman who, after a glorious reign of fifty years, sat down to count the number of days of unalloyed happiness he had experienced, and could only enumerate fourteen. "Oh man!" exclaimed the plaintive khalif, "put not thy trust in this present world." (Vol. II, pp. 32-33, continued below)

    Social habits of the Moors:

    "No nation has ever excelled the Spanish Arabs in the beauty and costliness of their pleasure-gardens. To them we owe the introduction of very many of our most valuable cultivated fruits, such as the peach. Retaining the love of their ancestors for the cooling effect of water in a hot climate, they spared no pains in the superfluity of fountains, hydraulic works, and artificial lakes in which fish were raised for the table. Into such a lake, attached to the palace of Cordova, many loaves were cast each day to feed the fish. There were also menageries of foreign animals; aviaries of rare birds; manufactories in which skilled workmen, obtained from foreign countries, displayed their art in textures of silk, cotton, linen, and all the miracles of the loom; in jewelry and filigree-work, with which they ministered to the female pride of the sultanas and concubines. Under the shade of cypresses cascades disappeared; among flowering shrubs there were winding walks, bowers of roses, seats cut out of the rock, and crypt-like grottoes hewn in the living stone. Nowhere was ornamental gardening better understood; for not only did the artist try to please the eye as it wandered over the pleasant gradation of vegetable colour and form-he also boasted his success in the gratification of the sense of smell by the studied succession of perfumes from beds of flowers." (Vol. II, p. 33, continued below)

    Their domestic life:

    "To these Saracens we are indebted for many of our personal comforts. Religiously cleanly, it was not possible for them to clothe themselves according to the fashion of the natives of Europe, in a garment unchanged till it dropped to pieces of itself, a loathsome mass of vermin, stench, and rags. No Arab who had been a minister of state, or the associate or antagonist of a sovereign, would have offered such a spectacle as the corpse of Thomas à Becket when his haircloth shirt was removed. They taught us the use of the often-changed and often-washed under-garment of linen or cotton, which still passes among ladies under its old Arabic name. But to cleanliness they were not unwilling to add ornament. Especially among women of the higher classes was the love of finery a passion. Their outer garments were often of silk, embroidered and decorated with gems and woven gold. So fond were the Moorish women of gay colours and the lustre of chrysolites, hyacinths, emeralds, and sapphires, that it was quaintly said that the interior of any public building in which they were permitted to appear looked like a flower-meadow in the spring besprinkled with rain." (Vol. II, pp. 33-34, continued below)

    They cultivate literature, music,:

    "In the midst of all this luxury, which cannot be regarded by the historian with disdain, since in the end it produced a most important result in the south of France, the Spanish khalifs, emulating the example of their Asiatic compeers, and in this strongly contrasting with the popes of Rome, were not only the patrons, but the personal cultivators of all the branches of human learning. One of them was himself the author of a work on polite literature in not less than fifty volumes; another wrote a treatise on algebra. When Zaryab the musician came from the East to Spain, the Khalif Abderrahman rode forth to meet him in honour. The College of Music in Cordova was sustained by ample government patronage, and produced many illustrious professors." (Vol. II, p. 34, continued below)

    but disapprove of European mythology:
    The south of France contracts their tastes:
    Light literature spreads into Sicily and Italy:

    "The Arabs never translated into their own tongue the great Greek poets, though they so sedulously collected and translated the Greek philosophers. Their religious sentiments and sedate character caused them to abominate the lewdness of our classical mythology, and to denounce indignantly any connexion between the licentious, impure Olympian Jove and the Most High God as an insufferable and unpardonable blasphemy. Haroun Alraschid had gratified his curiosity by adventure on rendering the great epics into Arabic. Notwithstanding this aversion to our graceful but not unobjectionable ancient poetry, among them originated the Tensons, or poetic disputations, carried afterward to perfection among the Troubadours; from them also, the Provençals learned to employ jongleurs. Across the Pyrenees, literary, philosophical, and military adventurers were perpetually passing; and thus the luxury, the taste, and above all, the chivalrous gallantry and elegant courtesies of Moorish society found their way from Granada and Cordova to Provence and Languedoc. The French, and German, and English nobles imbibed the Arab admiration of the horse; they learned to pride themselves on skilful riding. Hunting and falconry became their fashionable pastimes; they tried to emulate that Arab skill which had produced the celebrated breed of Andalusian horses. It was a scene of grandeur and gallantry; the pastimes were tilts and tournaments. The refined society of Cordova prided itself in its politeness. A gay contagion spread from the beautiful Moorish miscreants to their sisters beyond the mountains; the south of France was full of the witcheries of female fascinations, and of dancing to the lute and mandolin. Even in Italy and Sicily the love-song became the favourite composition; and out of these genial but not orthodox beginnings the polite literature of modern Europe arose. The pleasant epidemic spread by degrees along every hillside and valley. In monasteries, voices that had vowed celibacy might be heard carolling stanzas of which St. Jerome would hardly have approved; there was many a juicy abbot, who could troll forth in jocund strains, like those of the merry sinners of Malaga and Xeres, the charms of women and wine, though one was forbidden tot he Moslem and one to the monk. The sedate greybeards of Cordova had already applied to the supreme judge to have the songs of the Spanish Jew, Abraham Ibn Sahal, prohibited; for there was not a youth, nor woman, nor child in the city who could not repeat them by heart. Their immoral tendency was a public scandal. The light gaiety of Spain was reflected in the coarser habits of the northern countries. It was an archdeacon of Oxford who some time afterward sang,

    "Mihi sit propositum in tabernâ mori,
    Vinum sit appositum morientis ori,
    Ut dicant, cum venerint angelorum chori;
    'Deus sit propitius huic potatori,'" etc.

    "Even as early as the tenth century, persons having a taste for learning and for elegant amenities found their way into Spain from all adjoining countries; a practice in subsequent years still more indulged in, when it became illustrated by the brilliant success of Gerbert, who, as we have seen, passed from the Infidel University of Cordova to the papacy of Rome." (Vol. II, pp. 34-36, continued below)

    The Arabian school system:

    "The khalifs of the West carried out the precepts of Ali, the fourth successor of Mohammed, in the patronage of literature. They established libraries in all their chief towns; it is said that not fewer than seventy were in existence. To every mosque was attached a public school, in which the children of the poor were taught to read and write, and instructed in the precepts of the Koran. For those in easier circumstances there were academies, usually arranged in twenty-five or thirty apartments, each calculated for accommodating four students; the academy being presided over by a rector. In Cordova, Granada, and other great cities, there were universities frequently under the superintendence of Jews; the Mohammedan maxim being that the real learning of a man is of more public importance than any particular religious opinions he may entertain. In this they followed the example of the Asiatic khalif. Haroun Alraschid, who actually conferred the superintendence of his schools on John Masuá, a Nestorian Christian. The Mohammedan liberality was in striking contrast with the intolerance of Europe. Indeed, it may be doubted whether at this time any European nation is sufficiently advanced to follow such an example. In the universities some of the professors of polite literature gave lectures on Arabic classical works; others taught rhetoric or composition, or mathematics, or astronomy. From these institutions many of the practices observed in our colleges were derived. They held Commencements, at which poems were read and orations delivered in presence of the general learning, professional ones, particularly for medicine." (Vol. II, p. 36, continued below)

    Cultivation of grammar, rhetoric, composition:
    Defects of their literature:

    "With a pride perhaps not altogether inexcusable, the Arabians boasted of their language as being the most perfect spoken by man. Mohammed himself, when challenged to produce a miracle in proof of the authenticity of his mission, uniformly pointed to the composition of the Koran, its unapproachable excellence vindicating its inspiration. The orthodox Moslems-the Moslems are those who are submissively resigned to the Divine will-are wont to assert that every page of that book is indeed a conspicuous miracle. It is not then surprising that, in the Arabian schools, great attention was paid to the study of language, and that so many celebrated grammarians were produced. By these scholars, dictionaries, similar to those now in use, were composed; their copiousness is indicated by the circumstance that one of them consisted of sixty volumes, the definition of each word being illustrated or sustained by quotations from Arab authors of acknowledged repute. They had also lexicons of Greek, Latin, Hebrew; and cyclopedias such as the Historical Dictionary of Sciences of Mohammed Ibn Abdallah, of Granada. In their highest civilization and luxury they did not forget the amusements of their forefathers-listening to the tale teller, who never failed to obtain an audience in the midst of Arab tents. Around the evening fires in Spain the wandering literati exercised their wonderful powers of Oriental invention, edifying the eager listeners by such narrations as those that have descended to us in the Arabian Nights' Entertainments. The more sober and higher efforts of the educated were, of course, directed to pulpit eloquence, in conformity with the example of all the great Oriental khalifs, and sanctified by the practice of the Prophet himself. Their poetical productions embraced all the modern minor forms-satires, odes, elegies, etc.; but they never produced any work in the higher walks of poesy, no epic, no tragedy. Perhaps this was due to their false fashion of valuing the mechanical execution of a work. They were the authors and introducers of rhyme; and such was the luxuriance and abundance of their language, that, in some of their longest poems, the same rhyme is said to have been used alternately from the beginning to the end. Where such mechanical triumphs were popularly prized, it may be supposed that the conception and spirit would be indifferent. Even among the Spanish women there were not a few who, like Velada, Ayesha, Labana, Algasania, achieved reputation in these compositions; and some of them were daughters of khalifs. And this is the more interesting to us, since it was from the Provençal poetry, the direct descendant of these efforts, that European literature arose. Sonnets and romances at last displaced the grimly-orthodox productions of the wearisome and ignorant fathers of the Church." (Vol. II, pp. 36-38, continued below)

    Their taste for practical science:
    Their continued inclination to the study of medicine:
    Relics of the Arab vocabulary:
    Their medicine and surgery:

    "If fiction was prized among the Spanish Arabs, history was held in not less esteem. Every khalif had his own historian. The instincts of the race are perpetually peeping out; not only were there historians of the Commanders of the Faithful, but also of celebrated horses and illustrious camels. In connexion with history, statistics were cultivated; this having been, it may be said, a necessary study, from the first enforced on the Saracen officers in their assessment of tribute on conquered misbelievers, and subsequently continued as an object of taste. It was, doubtless, a similar necessity, arising from their position, that stamped such a remarkably practical aspect on the science of the Arabs generally. Many of their learned men were travellers and voyagers, constantly moving about for the acquisition or diffusion of knowledge, their acquirements being a passport to them wherever they went, and a sufficient introduction to any of the African or Asiatic courts. They were thus continually brought in contact with men of affairs, soldiers of fortune, statesmen, and became imbued with much of their practical spirit; and hence the singularly romantic character which the biographies of many of these men display, wonderful turns of prosperity, violent deaths. The scope of their literary labours offers a subject well worthy of meditation; it contrasts with the contemporary ignorance of Europe. Some wrote on chronology; some on numismatics; some, now that military eloquence had become objectless, wrote on pulpit oratory; some on agriculture and its allied branches, as the art of irrigation. Not one of the purely mathematical, or mixed, or practical sciences was omitted. Out of a list too long for detailed quotation, I may recall a few names. Assamh, who wrote on topography and statistics, a brave soldier, who was killed in the invasion of France, A.D. 720; Avicenna, the great physician and philosopher, who died A.D. 1037; Averroes, of Cordova, the chief commentator on Aristotle, A.D. 1198. It was his intention to unite the doctrines of Aristotle with those of the Koran. To him is imputed the discovery of spots upon the sun. The leading idea of his philosophy was the numerical unity of the souls of mankind, though parted among millions of living individuals. He died at Morocco. Abu Othman wrote on zoology; Alberuni, on gems-he had travelled to India to procure information; Rhazes, Al Abbas, and Al Beithar, on botany-the latter had been in all parts of the world for the purpose of obtaining specimens. Ebn Zoar, better known as Avenzoar, may be looked upon as the authority in Moorish pharmacy. Pharmacopoeias were published by the schools, improvements on the old ones of the Nestorians: to them may be traced the introduction of many Arabic words, such as syrup, julep, elixir, still used among apothecaries. A competent scholar might furnish not only an interesting, but valuable book, founded on the remaining relics of the Arab vocabulary; for, in whatever direction we may look, we meet, in the various pursuits of peace and war, of letters and science, Saracenic vestiges. Our dictionaries tell us that such is the origin of admiral, alchemy, alcohol, algebra, chemise, cotton, and hundreds of other words. The Saracens commenced the application of chemistry, both to the theory and practice of medicine, in the explanation of the functions of the human body and in the cure of its diseases. Nor was their surgery behind their medicine. Albucasis, of Cordova, shrinks not from the performance of the most formidable operations in his own and in the obstetrical art; the actual cautery and the knife are used without hesitation. He has left us ample descriptions of the surgical instruments then employed ; and from him we learn that, in operations on females in which considerations of delicacy intervened, the services of properly instructed women were secured. How different was all this from the state of things in Europe: the Christian peasant, fever-stricken or overtaken by accident, hied to the nearest saint-shrine and expected a miracle; the Spanish Moor relied on the prescription or lancet of his physician, or the bandage and knife of his surgeon." (Vol. II, pp. 38-40, continued below)

    Liberality of the Asiatic khalifs:

    "In mathematics the Arabians acknowledged their indebtedness to two sources, Greek and Indian, but they greatly improved upon both. The Asiatic khalifs had made exertions to procure translations of Euclid, Apollonius, Archimedes, and other Greek geometers. Almaimon, in a letter to the Emperor Theophilus, expressed his desire to visit Constantinople if his public duties would have permitted. He requests of him to allow Leo the mathematician to come to Bagdad to impart to him a portion of his learning, pledging his word that he would restore him quickly and safely again. "Do not," says the high-minded khalif, "let diversity of religion or of country cause you to refuse my request. Do what friendship would concede to a friend. In return, I offer you a hundred weight of gold, a perpetual alliance and peace." True to the instincts of his race and the traditions of his city, the Byzantine sourly and insolently refused the request, saying that "the learning which had illustrated the Roman name should never be imparted to a barbarian."" (Vol. II, p. 40, continued below)

    Their great improvements in arithmetic:

    "From the Hindus the Arabs learned arithmetic, especially that valuable invention termed by us the Arabic numerals, but honourably ascribed by them to its proper source, under the designation of "Indian numerals." They also entitled their treatises on the subject "Systems of Indian Arithmetic." This admirable notation by nine digits and cipher occasioned a complete revolution in arithmetical computations. As in the case of so many other things, the Arab impress is upon it; our word cipher, and its derivatives, ciphering, etc., recall the Arabic word tsaphara or ciphra, the name for the 0, and meaning that which is blank or void. Mohammed Ben Musa, said to be the earliest of the Saracen authors on algebra, and who made the great improvement of substituting sines for chords in trigonometry, wrote also on this Indian system. He lived at the end of the ninth century; before the end of the tenth it was in common use among the African and Spanish mathematicians. Ebn Junis, A.D. 1008, used it in his astronomical works. From Spain it passed into Italy, its singular advantage in commercial computation causing it to be eagerly adopted in the great trading cities. We still use the word algorithm in reference to calculations. The study of algebra was intently cultivated among the Arabs, who gave it the name it bears. Ben Musa, just referred to, was the inventor of the common method of solving quadratic equations. In the application of mathematics to astronomy and physics they had been long distinguished. Almaimon had determined with considerable accuracy the obliquity of the ecliptic. His result, with those of some other Saracen astronomers, is as follows:
        A.D. 830 Almaimon                                        23 deg. 35' 52"    
        A.D. 879 Albategnius, at Aracte                          23 deg. 35' 00    
        A.D. 987 Aboul Wefa, at Bagdad                           23 deg. 35' 00    
        A.D. 995 Aboul Rihau, with a quadrant of 25 feet radius  23 deg. 35' 00    
        A.D. 1080 Arzachael                                      23 deg. 34' 00

    Almaimon had also ascertained the size of the earth from the measurement of a degree on the shore of the Red Sea-an operation implying true ideas of its form, and in singular contrast with the doctrine of Constantinople and Rome. While the latter was asserting, in all its absurdity, the flatness of the earth, the Spanish Moors were teaching geography in their common schools from globes. In Africa, there was still preserved, with almost religious reverence, in the library at Cairo, one of brass, reputed to have belonged to the great astronomer Ptolemy. Al Idrisi made one of silver for Roger II., of Sicily; and Gerbert used one which he had brought from Cordova in the school he established at Rheims. It cost a struggle of several centuries, illustrated by some martyrdoms, before the dictum of Lactantius and Augustine could be overthrown. Among problems of interest that were solved may be mentioned the determination of the length of the year by Albategnius and Thebit Ben Corrah; and increased accuracy was given to the correction of astronomical observations by Alhazen's great discovery of atmospheric refraction. Among the astronomers, some composed tables; some wrote on the measure of time; some on the improvement of clocks, for which purpose they were the first to apply the pendulum; some on instruments, as the astrolabe. The introduction of astronomy into Christian Europe has been attributed to the translation of the works of Mohammed Fargani. In Europe, also, the Arabs were the first to build observatories; the Giralda, or tower of Seville, was erected under the superintendence of Geber, the mathematician, A.D. 1196, for that purpose. Its fate was not a little characteristic. After the expulsion of the Moors it was turned into a belfry, the Spaniards not knowing what else to do with it." (Vol. II, pp. 40-42, continued below)

    Europe tries to hide its obligations to them:

    "I have to deplore the systematic manner in which the literature of Europe has contrived to put out of sight our scientific obligations to the Mohammedans. Surely they cannot be much longer hidden. Injustice founded on religious rancour and national conceit cannot be perpetuated for ever. What should the modern astronomer say when, remembering the contemporary barbarism of Europe, he finds the Arab Abul Hassan speaking of tubes, to the extremities of which ocular and object diopters, perhaps sights, were attached, as used at Meragha? what when he reads of the attempts of Abderrahman Sufi at improving the photometry of the stars? Are the astronomical tables of Ebn Junis (A.D. 1008), called the Hakemite tables, or the Ilkanic tables of Nasser Eddin Tasi, constructed at the great observatory just mentioned, Meragha, near Tauris, A.D. 1259, or the measurement of time by pendulum oscillations, and the methods of correcting astronomical tables by systematic observations-are such things worthless indications of the mental state? The Arab has left his intellectual impress on Europe, as, before long, Christendom will have to confess; he has indelibly written it on the heavens, as any one may see who reads the names of the stars on a common celestial globe." (Vol. II, p. 42, continued below)

    Improvements in the arts of life:

    "Our obligations to the Spanish Moors in the arts of life are even more marked than in the higher branches of science, perhaps only because our ancestors were better prepared to take advantage of things connected with daily affairs. They set an example of skilful agriculture, the practice of which was regulated by a code of laws. Not only did they attend to the cultivation of plants, introducing very many new ones, they likewise paid great attention to the breeding of cattle, especially the sheep and horse. To them we owe the introduction of the great products, rice, sugar, cotton, and also, as we have previously observed, nearly all the fine garden and orchard fruits, together with many less important plants, as spinach and saffron. To them Spain owes the culture of silk; they gave to Xeres and Malaga their celebrity for wine. They introduced the Egyptian system of irrigation by flood-gates, wheels, and pumps. They also promoted many important branches of industry; improved the manufacture of textile fabrics, earthenware, iron, steel; the Toledo sword-blades were everywhere prized for their temper. The Arabs, on their expulsion from Spain, carried the manufacture of a kind of leather, in which they were acknowledged to excel, to Morocco, from which country the leather itself has now taken its name. They also introduced inventions of a more ominous kind-gunpowder and artillery. The cannon they used appeared to have been made of wrought iron. But perhaps they more than compensated for these evil contrivances by the introduction of the mariner's compass." (Vol. II, pp. 42-43, continued below)

    Their commerce:

    "The mention of the mariner's compass might lead us correctly to infer that the Spanish Arabs were interested in commercial pursuits, a conclusion to which we should also come when we consider the revenues of some of their khalifs. That of Abderrahman III. is stated at five and a half million sterling-a vast sum if considered by its modern equivalent, and far more than could possibly be raised by taxes on the produce of the soil. It probably exceeded the entire revenue of all the sovereigns of Christendom taken together. From Barcelona and other ports an immense trade with the Levant was maintained, but it was mainly in the hands of the Jews, who, from the first invasion of Spain by Musa, had ever been the firm allies and collaborators of the Arabs. Together they had participated in the dangers of the invasion; together they had shared its boundless success; together they had held in irreverent derision, any, even in contempt, the woman-worshippers and polytheistic savages beyond the Pyrenees-as they mirthfully called those whose long-delayed vengeance they were in the end to feel; together they were expelled. Against such Jews as lingered behind the hideous persecutions of the Inquisition were directed. But in the days of their prosperity they maintained a merchant marine of more than a thousand ships. They had factories and consuls on the Tanaïs. With Constantinople alone they maintained a great trade; it ramified from the Black Sea and East Mediterranean into the interior of Asia; it reached the ports of India and China, and extended along the African coast as far as Madagascar. Even in these commercial affairs the singular genius of the Jew and Arab shines forth. In the midst of the tenth century, when Europe was about in the same condition that Caffraria is now, enlightened Moors, like Abul Cassem, were writing treatises on the principles of trade and commerce. As on so many other occasions, on these affairs they have left their traces. The smallest weight they used in trade was the grain of barley, four of which were equal to one sweet pea, called in Arabic carat. We still use the grain as our unit of weight, and still speak of gold as being so many carats fine." (Vol. II, pp. 43-44, continued below)

    Obligations to the Khalifs of the West:

    "Such were the Khalifs of the West; such their splendour, their luxury, their knowledge; such some of the obligations we are under to them-obligations which Christian Europe, with singular insincerity, has ever been fain to hide. The cry against the misbeliever has long outlived the Crusades. Considering the enchanting country over which they ruled, it was not without reason that they caused to be engraven on the public seal, "The servant of the Merciful rests contented in the decrees of God." What more, indeed, could Paradise give them? But, considering also the evil end of all this happiness and pomp, this learning, liberality, and wealth, we may well appreciate the solemn truth which these monarchs, in their day of pride and power, grandly wrote in the beautiful mosaics on their palace walls, an ever-recurring to him who owes dominion to the sword, "There is no conqueror but God."" (Vol. II, pp. 44-45, continued below)

    Examination of Mohammedan science:

    "The value of a philosophical or political system may be determined by its fruits. On this principle I examined in Vol. I, Chapter XII., the Italian system, estimating its religious merit from the biographies of the popes, which afford the proper criterion. In like manner, the intellectual state of the Mohammedan nations at successive epochs may be ascertained from what is its proper criterion, the contemporaneous scientific manifestation.

    "At the time when the Moorish influences in Spain began to exert a pressure on the Italian system, there were several scientific writers, fragments of whose works have descended to us. As an architect may judge of the skill of the ancient Egyptians in his art from a study of the Pyramids, so from these relics of Saracenic learning we may demonstrate the intellectual state of the Mohammedan people, though much of their work has been lost and more has been purposely destroyed." (Vol. II, p. 45, continued below)

    Review of the works of Alhazen:
    He corrects the theory of vision:
    Determines the function of the retina:
    Explains single vision:
    Traces the course of a ray of light through the air:
    Astronomical refraction:
    The horizontal sun and moon:
    Explains the twilight:
    Determines the heights of the atmosphere:

    "Among such writers is Alhazen; his date was about A.D. 1100. It appears that he resided both in Spain and Egypt, but the details of his biography are very confused. Through his optical works, which have been translated into Latin, he is best known to Europe. He was the first to correct the Greek misconception as to the nature of vision, showing that the rays of light come from external objects to the eye, and do not issue forth from the eye, and impinge on external things, as, up to his time, had been supposed. His explanation does not depend upon mere hypothesis or supposition, but is plainly based upon anatomical investigation as well as on geometrical discussion. He determines that the retina is the seat of vision, and that impressions made by light upon it are conveyed along the optic nerve to the brain. Though it might not be convenient, at the time when Alhazen lived, to make such an acknowledgment, no one could come to these conclusions, nor, indeed, know anything about these facts, unless he had been engaged in the forbidden practice of dissection. With felicity he explains that we see single when we use both eyes, because of the formation of the visual images on symmetrical portions of the two retinas. To the modern physiologist the mere mention of such things is as significant as the occurrence of an arch in the interior of the pyramid is to the architect. But Alhazen shows that our sense of sight is by no means a trustworthy guide, and that there are illusions arising from the course which the rays of light may take when they suffer refraction or reflexion. It is in the discussion of one of these physical problems that his scientific greatness truly shines forth. He is perfectly aware that the atmosphere decreases in density with increase of height; and from that consideration he shows that a ray of light, entering it obliquely, follows a curvilinear path which is concave toward the earth; and that, since the mind refers the position of an object to the direction in which the ray of light from it enters the eye, the result must be an illusion as respects the starry bodies; they appear to us, to use the Arabic term, nearer to the zenith than they actually are, and not in their true place. We see them in the direction of the tangent to the curve of refraction as it reaches the eye. Hence also he shows that we actually see the stars, and the sun, and the moon before they have risen and after they have set-a wonderful illusion. He shows that in its passage through the air the curvature of a ray increases with the increasing density, and that its path does not depend on vapours that chance to be present, but on the variation of density in the medium. To this refraction he truly refers the shortening, in their vertical diameter, of the horizontal sun and moon; to its variations he imputes the twinkling of the fixed stars. The apparent increase of size of the former bodies when they are in the horizon he refers to a mental deception, arising from the presence of intervening terrestrial objects. He shows that the effect of refraction is to shorten the duration of night and darkness by prolonging the visibility of the sun, and considering the reflecting action of the air, he deduces that beautiful explanation of the nature of twilight-the light that we perceive before the rising and after the setting of the sun-which we accept at the present time as true. With extraordinary acuteness, he applies the principles with which he is dealing to the determination of the height of the atmosphere, deciding that its limit is nearly 58 1/2 miles." (Vol. II, pp. 45-47, continued below)

    The weight of the air:
    Principles of hydrostatics:
    Theory of the balance:
    Gravity; capillary attraction; the hydrometer:
    Tables of specific gravities:
    The theory of development of organisms:

    "All this is very grand. Shall we compare it with the contemporaneous monk miracles and monkish philosophy of Europe? It would make a profound impression if communicated for the first time to a scientific society in our own age. Nor perhaps does his merit end here. If the Book of the Balance of Wisdom, for a translation of which we are indebted to M. Khanikoff, the Russian consul-general at Tabriz, be the production of Alhazen, of which there seems to be internal proof, it offers us evidence of a singular clearness in mechanical conception for which we should scarcely have been prepared, and, if it be not his, at all events it indisputably shows the scientific acquirements of his age. In that book is plainly set forth the connexion between the weight of the atmosphere and its increasing density. The weight of the atmosphere was therefore understood before Torricelli. This author shows that a body will weigh differently in a rare and in a dense atmosphere; that its loss of weight will be greater in proportion as the air is more dense. He considers the force with which plunged bodies will rise through heavier media in which they are immersed, and discusses the submergence of floating bodies, as ships upon the sea. He understands the doctrine of the centre of gravity. He applies it to the investigation of balances and steelyards, showing the relations between the centre of gravity and the centre of suspension-when those instruments will set and when they will vibrate. He recognizes gravity as a force; asserts that it diminishes with the distance; but falls into the mistake that the diminution is as the distance, and not as its square. He considers gravity as terrestrial, and fails to perceive that it is universal-that was reserved for Newton. He knows correctly the relation between the velocities, spaces, and times of falling bodies, and has very distinct ideas of capillary attraction. He improves the construction of that old Alexandrian invention, the hydrometer-the instrument which, in a letter to his fair but pagan friend Hypatia, the good Bishop of Ptolemais, Synesius, six hundred years previously, requests her to have made for him in Alexandria, as he wishes to try the wines he is using, his health being a little delicate. The determinations of the densities of bodies, as given by Alhazen, approach very closely to our own; in the case of mercury they are even more exact than some of those of the last century. I join, as, doubtless, all natural philosophers will do, in the pious prayer of Alhazen, that, in the day of judgment, the All-Merciful will take pity on the soul of Abur-Raihân, because he was the first of the race of men to construct a table of specific gravities; and I will ask the same for Alhazen himself, since he was the first to trace the curvilinear path of a ray of light through the air. Though more than seven centuries part him from our times, the physiologists of this age may accept him as their compeer, since he received and defended the doctrine now forcing its way, of the progressive development of animal forms. He upheld the affirmation of those who said that man, in his progress, passes through a definite succession of states; not, however, "that he was once a bull, and was then changed to an ass, and afterwards into a horse, and after that into an ape, and finally became a man." This, he says, is only a misrepresentation by "common people" of what is really meant. The "common people" who withstood Alhazen have representatives among us, themselves the only example in the Fauna of the world of that non-development which they so loudly affirm. At the best they are only passing through some of the earlier forms of that series of transmutations to which the devout Mohammedan in the above quotation alludes." (Vol. II, pp. 47-48, continued below)

    The pendulum clock:
    Astronomical works of Ebn Junis:
    The Arabic numerals:

    "The Arabians, with all this physical knowledge, do not appear to have been in possession of the thermometer, though they knew the great importance of temperature measures, employing the areometer for that purpose. They had detected the variation in density of liquids of heat, but not the variation in volume. In their measures of time they were more successful; they had several kinds of clepsydras. A balance clepsydra is described in the work from which I am quoting. But it was their great astronomer, Ebn Junis, who accomplished the most valuable of all chronometric improvements. He first applied the pendulum to the measure of time. Laplace, in the fifth note to his Systeme du Monde, avails himself of the observations of this philosopher, with those of Albategnius and other Arabians, as incontestable proof of the diminution of the eccentricity of the earth's orbit. He states, moreover, that the observation of Ebn Junis of the obliquity of the ecliptic, properly corrected for parallax and refraction, gives for the year A.D. 1000 a result closely approaching to the theoretical. He also mentions another observation of Ebn Junis, October 31, A.D. 1007, as of much importance in reference to the great inequalities of Jupiter and Saturn. I have already remarked that, in the writings of this great Arabian, the Arabic numerals and our common arithmetical processes are currently used. From Africa and Spain they passed into Italy, finding ready acceptance among commercial men, who recognised at once their value, and, as William of Malmesbury says, being a wonderful relief to the "sweating calculators;" an epithet of which the correctness will soon appear to any one who will try to do a common multiplication or division problem by the aid of the old Roman numerals. It is said that Gerbert-Pope Sylvester-was the first to introduce a knowledge of them into Europe; he had learned them at the Mohammedan university of Cordova. It is in allusion to the cipher, which follows the 9, but which, added to any of the other digits, increases by tenfold its power, that, in a letter to his patron, the Emperor Otho III., with humility he playfully but truly says, "I am like the last of all the numbers."" (Vol. II, pp. 48-49, continued below)

    Arabian philosophy:

    "The overthrow of the Roman by the Arabic numerals foreshadowed the result of a far more important-a political-contest between those rival names. But, before showing how the Arabian intellect pressed upon Rome, and the convulsive struggles of desperation which Rome made to resist it, I must for a moment consider the former under another point of view, and speak of Saracen philosophy. And here Algazzali shall be my guide. He was born A.D. 1058." (Vol. II, pp. 49-50, continued below)

    The writings of Algazzali:
    The certitude of knowledge:

    "Let us hear him speak for himself. He is relating his attempt to detach himself from the opinions which he had imbibed in his childhood: "I said to myself, 'My aim is simply to know the truth of things; consequently, it is indispensable for me to ascertain what is knowledge.' Now it was evident to me that certain knowledge must be that which explains the object to be known in such a manner that no doubt can remain, so that in future all error and conjecture respecting it must be impossible. Not only would the understanding then need no efforts to be convinced of certitude, but security against error is in such close connexion with knowledge, that, even were an apparent proof of falsehood to be brought forward, it would cause no doubt, because no suspicion of error would be possible. Thus, when I have acknowledged ten to be more than three, if any one were to say, 'On the contrary, three is more than ten, and, to prove the truth of my assertion, I will change this rod into a serpent,' and if he were to change it, my conviction of his error would remain unshaken. His manoeuvre would only produce in me admiration for his ability. I should not doubt my own knowledge.

    "Then was I convinced that knowledge which I did not possess in this manner, and respecting which I had not this certainty, could inspire me with neither confidence nor assurance; and no knowledge without assurance deserves the name of knowledge." (Vol. II, p. 50, continued below)

    Fallibility of the senses:

    "Having examined the state of my own knowledge, I found it divested of all that could be said to have these qualities, unless perceptions of the senses and irrefragable principles were to be considered such. I then said to myself, 'Now, having fallen into this despair, the only hope of acquiring incontestable convictions is by the perceptions of the senses and by necessary truths.' Their evidence seemed to me to be indubitable. I began, however, to examine the objects of sensation and speculation, to see if they possibly could admit of doubt. Then doubts crowded upon me in such numbers that my incertitude became complete. Whence results the confidence I have in sensible things? The strongest of all our senses is sight; and yet, looking at a shadow, and perceiving it to be fixed and immovable, we judge it to be deprived of movement; nevertheless, experience teaches us that, when we return to the same place an hour after, the shadow is displaced, for it does not vanish suddenly, but gradually, little by little, so as never to be at rest. If we look at the stars, they seem to be as small as money-pieces; but mathematical proofs convince us that they are larger than the earth. These and other things are judged by the senses, but rejected by reason as false. I abandoned the sense, therefore, having seen all my confidence in their truth shaken.

    "'Perhaps,' said I, 'there is no assurance but in the notions of reason, that is to say, first principles, as that ten is more than three; the same things cannot have been created and yet have existed form all eternity; to exist and not to exist at the same time is impossible.'" (Vol. II, pp. 50-51, continued below)

    Fallibility of reason:

    "Upon this the senses replied, 'What assurance have you that your confidence in reason is not of the same nature as your confidence in us? When you relied on us, reason stepped in and gave us the lie; had not reason been there, you would have continued to rely on us. Well, may there not exist some other judge superior to reason, who, if he appeared, would refute the judgments of reason in the same way that reason refuted us? The non-appearance of such a judge is no proof of his non-existence.'" (Vol. II, p. 51, continued below)

    The nature of dreams:

    "I strove in vain to answer the objection, and my difficulties increased when I came to reflect on sleep. I said to myself, 'During sleep, you give to visions a reality and consistence, and you have no suspicion of their untruth. On awakening, you are made aware that they were nothing but visions. What assurance have you that all you feel and know when you are awake does actually exist? It is all true as respects your condition at that moment; but it is nevertheless possible that another condition should present itself which should be to your awakened state that which to your awakened state is now to you sleep; so that, as respects this higher condition, your waking is but sleep.'

    "It would not be possible to find in any European work a clearer statement of the skepticism to which philosophy leads than what is thus given by this Arabian. Indeed it is not possible to put the argument in a more effective way. His perspicuity is in singular contrast with the obscurity of many metaphysical writers." (Vol. II, pp. 51-52, continued below)

    Intellectual despair:

    "Reflecting on my situation, I found myself bound to this world by a thousand ties, temptations assailing me on all sides. I then examined my actions. The best were those relating to instruction and education, and even there I saw myself given up to unimportant sciences, all useless in another world. Reflecting on the aim of my teaching, I found it was not pure in the sight of the Lord. I saw that all my efforts were directed toward the acquisition of glory to myself. Having, therefore, distributed my wealth, I left Bagdad and retired into Syria, where I remained two years in solitary struggle with my soul, combating my passions, and exercising myself, in the purification of my heart and in preparation for the other world." (Vol. II, p. 52, continued below)

    Algazzali's ages of man:

    "This is a very beautiful picture of the mental struggles and the actions of a truthful and earnest man. In all this the Christian philosopher can sympathize with the devout Mohammedan. After all, they are not very far apart. Algazzali is not the only one to whom such thoughts have occurred, but he has found words to tell his experience better than any other man. And what is the conclusion at which he arrives? The life of man, he says, is marked by three stages: "the first, or infantile stage, is that of pure sensation; the second, which begins at the age of seven, is that of understanding; the third is that of reason, by means of which the intellect perceives the necessary, the possible, the absolute, and all those higher objects which transcend the understanding. But after this there is a fourth stage, when another eye is opened, by which man perceives things hidden form others-perceives all that will be-perceives the things that escape the perceptions of reason, as the objects of reason escape the understanding, and as the objects of the understanding escape the sensitive faculty. This is prophetism." Algazzali thus finds a philosophical basis for the rule of life, and reconciles religion and philosophy." (Vol. II, p. 52, continued below)

    Renewal of the operation of Mohammedan influences:

    "And now I have to turn from Arabian civilized life, its science, its philosophy, to another, a repulsive state of things. With reluctance I come back to the Italian system, defiling the holy name of religion with its intrigues, its bloodshed, its oppression of human thought, its hatred of intellectual advancement. Especially I have now to direct attention to two countries, the scenes of important events-countries in which the Mohammedan influences began to take effect and to press upon Rome. These are the South of France and Sicily." (Vol. II, p. 53, continued below)

    Interference of Innocent III, in France:

    "Innocent III, had been elected pope at the early age of thirty-seven years, A.D. 1198. The papal power had reached its culminating point. The weapons of the Church had attained their utmost force. In Italy, in Germany, in France and England, interdicts and excommunications vindicated the pontifical authority, as in the cases of the Duke of Ravenna, the Emperor Otho, Philip Augustus of France, King John of England. In each of these cases it was not for the sake of sustaining great moral principles or the rights of humanity that the thunder was launched-it was in behalf of temporary political interests; interests that, in Germany, were sustained at the cost of a long war, and cemented by assassination; in France, strengthened by the well-tried device of an intervention in a matrimonial broil-the domestic quarrel of the king and queen about Agnes of Meran. "Ah! happy Saladin!" said the insulted Philip, when his kingdom was put under interdict; "he has no pope above him. I too will turn Mohammedan."" (Vol. II, p. 53, continued below)

    In Spain and Portugal:

    "So, likewise, in Spain, Innocent interfered in the matrimonial life of the King of Leon. The remorseless venality of the papal government was felt in every direction. Portugal had already been advanced to the dignity of a kingdom on payment of an annual tribute to Rome. The King of Aragon held his kingdom as feudatory to the pope." (Vol. II, pp. 53-54, continued below)

    In England; denounces Magna Charta:
    The drain of money from that country:

    "In England, Innocent's interference assumed a different aspect. He attempted to assert his control over the Church in spite of the king, and put the nation under interdict because John would not permit Stephen Langton to be Archbishop of Canterbury. It was utterly impossible that affairs could go on with such an empire within an empire. For his contumacy, John was excommunicated; but, base as he was, he defied his punishment for four years. Hereupon his subjects were released from their allegiance, and his kingdom offered to any one who would conquer it. In his extremity, the King of England is said to have sent a messenger to Spain, offering to become a Mohammedan. The religious sentiment was then no higher in him than it was, under a like provocation, in the King of France, whose thoughts turned in the same direction. But, pressed irresistibly by Innocent, John was compelled to surrender his realm, agreeing to pay to the pope, in addition to Peter's pence, 1000 marks a year as a token of vassalage. When the prelates whom he had refused or exiled returned, he was compelled to receive them on his knees-humiliations which aroused the indignation of the stout English barons, and gave strength to those movements which ended in extorting Magna Charta. Never, however, was Innocent more mistaken than in the character of Stephen Langton. John had, a second time, formally surrendered his realm to the pope, and done first-at a meeting of the chiefs of the revolt against the king, held in London, August 25th, 1213-to suggest that they should demand a renewal of the charter of Henry I. From this suggestion Magna Charta originated. Among the miracles of the age, he was the greatest miracle of all; his patriotism was stronger than his profession. The wrath of the pontiff knew no bounds when he learned that the Great Charter had been conceded. In his bull, he denounced it as base and ignominious; he anathematized the king if he observed it; he declared it null and void. It was not the policy of the Roman court to permit so much as the beginnings of such freedom. The appointment of Simon Langton to the archbishopric of York was annulled. One De Gray was substituted for him. It illustrated the simony into which the papal government had fallen, that De Gray had become, in these transactions, indebted to Rome ten thousand pounds. In fact, through the operation of the Crusades, all Europe was tributory to the pope. He had his fiscal agents in every metropolis; his travelling ones wandering in all directions, in every country, raising revenue by the sale of dispensations for all kinds of offences, real and fictitious-money for the sale of appointments, high and low-a steady drain of money from every realm. Fifty years after the time of which we are speaking, Robert Grostete, the Bishop of Lincoln and friend of Roger Bacon, caused to be ascertained the amount received by foreign ecclesiastics in England. He found it to be thrice the income of the king himself. This was on the occasion of Innocent IV. demanding provision to be made for three hundred additional Italian clergy by the Church of England, and that one of his nephews-a mere boy-should have a stall in Lincoln cathedral." (Vol. II, pp. 54-55, continued below)

    Goading of Europe into a new crusade:
    The crusade is used for the seizure of Constantinople:
    Sack of that city by the Catholics:
    The relics found there, and works of art destroyed:

    "While thus Innocent III. was interfering and intriguing with every court, and laying every people under tribute, he did not for a moment permit his attention to be diverted from the Crusades, the singular advantages of which to the papacy had now been fully discovered. They had given to the pope a suzerainty in Europe, the control of its military as well as its momentary resources. Not that a man like Innocent could permit himself to be deluded by any hopes of eventual success. The crusades must inevitably prove, so far as their avowed object was concerned, a failure. The Christian inhabitants of Palestine were degraded and demoralized beyond description. Their ranks were thinned by apostasy to Mohammedanism. In Europe, not only the laity begun to discover that the money provided for the wars in the Holy Land was diverted from its purpose, and in some inexplicable manner, found its way into Italy-even the clergy could not conceal their suspicions that the proclamation of a crusade was merely the preparation for a swindle. Nevertheless, Innocent pressed forward his schemes, goading on Christendom by upbraiding it with the taunts of the Saracens. "Where," they say, "is your God, who can not deliver you out of our hands? Behold! we have defiled your sanctuaries; we have stretched forth our arm; we have taken at the first assault, we hold in despite of you, those your desirable places, where your superstition had its beginning. Where is your God? Let him arise and protect you and himself." "If thou be the Son of God, save thyself if thou canst; redeem the land of thy birth from our hands. Restore thy cross, that we have taken, to the worshippers of the Cross." With great difficulty, however, Innocent succeeded in preparing the fourth crusade, A.D. 1202. The Venetians consented to furnish a fleet of transports. But the expedition was quickly diverted from its true purpose; the Venetians employing the Crusaders for the capture of Zara from the King of Hungary. Still worse, and shameful to be said-partly from the lust of plunder, and partly through ecclesiastical machinations-it again turned aside for an attack upon Constantinople, and took that city by storm A.D. 1204, thereby establishing Latin Christianity in the Eastern metropolis, but alas! with bloodshed, rape, and fire. On the night of the assault more houses were burned than could be found in any three of the largest cities in France. Even Christian historians compare with shame the storming of Constantinople by the Catholics with the capture of Jerusalem by Saladin. Pope Innocent himself was compelled to protest against enormities that had outrun his intentions. He says: "They practised fornications, incests, adulteries in the sight of men. They abandoned matrons and virgins, consecrated to God, to the lewdness of grooms. They lifted their hands against the treasures of the churches-what is more heinous, the very consecrated vessels-tearing the tablets of silver from the very altars, breaking in pieces the most sacred things, carrying off crosses and relics." In St. Sophia, the silver was stripped from the pulpit; an exquisite and highly-prized table of oblation was broken in pieces; the sacred chalices were turned into drinking-cups; the gold fringe was ripped off the veil of the sanctuary. Asses and horses were led into the churches to carry off the spoil. A prostitute mounted the patriarch's throne, and sang, with indecent gestures, a ribald song. The tombs of the emperors were rifled; and the Byzantines saw, at once with amazement and anguish, the corpse of Justinian-which even decay and putrefaction had for six centuries spared in his tomb-exposed to the violation of a mob. It had been understood among those who instigated these atrocious proceedings that the relics were to be brought into a common stock and equitably divided among the conquerors! but each ecclesiastic seized and secreted whatever he could. The idolatrous state of the Eastern Church is illustrated by some of these relics. Thus the Abbot Martin obtained for his monastery in Alsace the following inestimable articles: 1. A spot of the blood of our Saviour; 2. A piece of the true cross; 3. The arm of the Apostle James; 4. Part of the skeleton of John the Baptist; 5.-I hesitate to write such blasphemy-"A bottle of milk of the Mother of God!" In contrast with the treasures thus acquired may be set relics of a very different kind, the remains of ancient art which they destroyed: 1. The bronze charioteers from the Hippodrome; 2. The she-wolf suckling Romulus and Remus; 3. A group of a Sphinx, river-horse, and crocodile; 4. An eagle tearing a serpent; 5. An ass and his driver, originally cast by Augustus in memory of the victory of Actium; 6. Bellerophon and Pegasus; 7. A bronze obelisk; 8. Paris presenting the apple to Venus; 9. An exquisite statute of Helen; 10. The Hercules of Lysippus; 11. A Juno, formerly taken from the temple at Samos. The bronzes were melted into coin, and thousands of manuscripts and parchments were burned. From that time the works of many ancient authors disappeared altogether." (Vol. II, pp. 55-57, continued below)

    The popes and the doge divide the spoil:
    Works of art carried to Venice:

    "With well-dissembled regret, Innocent took the new order of things in the city of Constantinople under his protection. The bishop of Rome at last appointed the Bishop of Constantinople. The acknowledgment of papal supremacy was complete. Rome and Venice divided between them the ill-gotten gains of their undertaking. If anything had been wanting to open the eyes of Europe, surely what had thus occurred should have been enough. The pope and the doge-the trader in human credulity and the trader of the Adriatic-had shared the spoils of a crusade meant by religious men for the relief of the Holy Land. The bronze horses, once brought by Augustus from Alexandria, after his victory over Antony and transferred from Rome to Constantinople by its founder, were set before the Church of St Mark. They were the outward and visible sign of a less obvious event that was taking place, For to Venice was brought a residue of the literary treasures that had escaped the fire and the destroyer; and while her comrades in the outrage were satisfied, in their ignorance, with fictitious relics, she took possession of the poor remnant of the glorious works of art, of letters, and of science. Through these was hastened the intellectual progress of the West." (Vol. II, pp. 57-58, continued below)

    The punishment of Constantinople:
    The literary worthlessness of that city:
    The absurdity of its intellectual pursuits:

    "So fell Constantinople, and fell by the parricidal hands of Christians. The days of retribution for the curse she had inflicted on Western civilization were now approaching. In these events she received a first instalment of her punishment. Three hundred years previously, the historian Luitprand, who was sent by the Emperor Otho I. to the court of Nicephorus Phocas, says of her, speaking as an eye-witness, "That city, once so wealthy, so flourishing, is now famished, lying, perjured, deceitful, rapacious, greedy, niggardly, vainglorious;" and since Luitprand's time she had been pursuing a downward career. It might have been expected that the concentration of all the literary and scientific treasures of the Roman empire in Constantinople would have given rise to great mental vigour-that to Europe she would have been a brilliant focus of light. But when the works on jurisprudence by Tribonian, under Justinian, have been mentioned, what is there that remains? There is Stophanus, the grammarian, who wrote a dictionary, and Procopius, the historian, who was secretary to Belisarius in his campaigns. There is then a long interval almost without a literary name, to Theophylact Simocatta, and to the Ladder of Paradise of John Climacus. The mental excitement of the iconoclastic dispute presents us with John of Damascus; and the ninth century, the Myriobiblion and Nomacanon of Photius. Then follows Constantine Porphyrogenitus, vainly and voluminously composing; and Basil II. doubtless truly expresses the opinion of the time, as he certainly does the verdict of posterity respecting the works of his country, when he says that learning is useless and unprofitable lumber. The Alexiad of Anna Comnena, and the history of Byzantine affairs by Nicephorous Bryennius, hardly redeem their age. This barrenness and worthlessness was the effect of the system introduced by Constantine the Great. The long line of emperors had been consistent in one policy-the repression or expulsion of philosophy; and yet it is the uniform testimony of those ages that the Eastern convents were full of secret Platonism-that in stealth, the doctrines of Plato were treasured up in the cells of Asiatic monks. The Byzantines had possessed in art and letters all the best models in the world, yet in a thousand years they never produced one original. Millions of Greeks never advanced one step in philosophy or science-never made a single practical discovery, composed no poem, no tragedy worth perusal. The spirit of their superficial literature-if literature it can be called-is well shadowed forth in the story of the patriarch Photius, who composed at Bagdad, at a distance from his library, an analysis of 280 works he had formerly read. The final age of the city was signalized by the Baarlamite controversy respecting the mysterious light of Mount Thabor-the possibility of producing a beatific vision and of demonstrating, by an unceasing inspection of the navel for days and nights together, the existence of two eternal principles, a visible and an invisible God!" (Vol. II, pp. 58-59, continued below)

    Cause of all this:

    "What was it that produced this barrenness, this intellectual degradation in Constantinople? The tyranny of Theology over Thought." (Vol. II, p. 59, continued below)

    Heresy follows literature:
    Spread of gay literature from Spain:
    The Troubadours and Trouvères:
    Commencing resistance of Rome:
    Innocent III. alarmed at the spread of heresy:
    He proclaims a crusade against the Count of Toulouse:

    "But with the capture of Constantinople by the Latins other important events were occurring. Everywhere an intolerance of papal power was engendering. The monasteries became infected, and even from the holy lips of monks words of ominous import might be heard. In the South of France the intellectual insurrection first took form. There the influence of the Mohammedans and Jews beyond the Pyrenees began to manifest itself. The songs of gallantry; tensons, or poetical contests of minstrels; satires of gay defiance; rivalry in praise of the ladies; lays, serenades, pastourelles, redondes, such as had already drawn forth the condemnation of the sedate Mussulmen of Cordova, had gradually spread through Spain and found a congenial welcome in France. The Troubadours were singing in the langue d'Oc in the south, and the Trouvères in the langue d'Oil in the north. Thence the merry epidemic spread to Sicily and Italy. Men felt that a relief from the grim ecclesiastic was coming. Kings, dukes, counts, knights, prided themselves on their gentle prowess. The humbler minstrels found patronage among ladies and at courts: sly satires against the priests, and amorous ditties, secured them a welcome among the populace. When the poet was deficient in voice, a jongleur went with him to sing; and often there was added the pleasant accompaniment of a musical instrument. The Provençal or langue d'Oc was thus widely diffused; it served the purposes of those unacquainted with Latin, and gave the Italians a model for thought and versification, to Europe the germs of many of its future melodies. While the young were singing, the old were thinking; while the gay were carried away with romance, the grave were falling into heresy. But, true to her instincts and traditions, the Church had shown her determination to deal rigorously with all such movements. Already, A.D. 1134, Peter de Brueys had been burned in Languedoc for denying infant baptism, the worship of the cross, and transubstantiation. Already Henry the Deacon, the disciple of Peter, had been disposed of by St. Bernard. Already the valleys of Piedmont were full of Waldenses. Already the Poor Men of Lyons were proclaiming the portentous doctrine that the sanctity of a priest lay not in his office, but in the manner of his life. They denounced the wealth of the Church, and the intermingling of bishops in bloodshed and war; they denied transubstantiation, invocation of saints, purgatory, and especially directed their hatred against the sale of indulgences for sin. The rich cities of Languedoc were full of misbelievers, They were given up to poetry, music, dancing. Their people, numbers of whom had been in the Crusades or in Spain, had seen the Saracens. Admiration had taken the place of detestation. Amid shouts of laughter, the Troubadours went through the land, wagging their heads, and slyly winking their eyes, and singing derisive songs about the amours of the priests, and amply earning denunciations as lewd blasphemers and atheists. Here was a state of things demanding the attention of Innocent. The methods he took for its correction have handed his name down to the maledictions of posterity. He despatched a missive to the Count of Toulouse-who already lay under excommunication for alleged intermeddling with the rights of the clergy-charging him with harbouring heretics and giving offices of emolument to Jews. The count was a man of gay life, having, in emulation of some of his neighbours across the Pyrenees, not fewer than three wives. His offences of that kind were, however, eclipsed by those with which he was now formally charged. It chanced that, in the ensuing disputes, the pope's legate was murdered. There is no reason to believe that Raymond was concerned in the crime. But the indignant pope held him responsible; instantly ordered to be published in all directions his excommunication, and called upon Western Christendom to engage in a crusade against him, offering, to him whoever chose to take them, the wealth and possessions of the offender. So thoroughly was he seconded by the preaching of the monks, that half a million of men, it is affirmed, took up arms." (Vol. II, pp. 59-61, continued below)

    and disciplines him:
    Atrocities of the Crusaders in the South of France:
    Institution of the Inquisition:

    "For the count there remained nothing but to submit. He surrendered up his strong places, was compelled to acknowledge the crimes alleged against him, and the justice of his punishment. He swore that he would no longer protect heretics. Stripped naked to his middle, with a rope round his neck, he was led to the altar, and there scourged. But the immense army that had assembled was not to be satisfied by these inflictions on an individual, though the pope might be. They had come for blood and plunder, and blood and plunder they must have. Then followed such scenes of horror as the sun had never looked on before. The army was officered by Roman and French prelates; bishops were its generals, an archdeacon its engineer. It was the Abbot Arnold, the legate of the pope, who, at the capture of Beziers, was inquired of by a soldier, more merciful or more weary of murder than himself, how he should distinguish and save the Catholic from the heretic. "Kill them all," he exclaimed; "God will know his own." At the Church of St. Mary Magdalene 7000 persons were massacred, the infuriated Crusaders being excited to madness by the wicked assertion that these wretches had been guilty of the blasphemy of saying, in their merriment, "S. Mariam Magdalenam fuisse concubinam Christi." It was of no use for them to protest their innocence. In the town twenty thousand were slaughtered, and the place then fired, to be left a monument of papal vengeance. At the massacre of Lavaur 400 people were burned in one pile; it is remarked that "they made a wonderful blaze, and went to burn ever-lastingly in hell." Language has no powers to express the atrocities that took place at the capture of the different towns. Ecclesiastical vengeance rioted in luxury. The soil was steeped in the blood of men-the air polluted by their burning. From the reck of murdered women, mutilated children, and ruined cities, the Inquisition, that infernal institution, arose. Its projectors intended it not only to put an end to public teaching, but even to private thought. In the midst of these awful events, Innocent was called to another tribunal to render his account. He died A.D. 1216." (Vol. II, pp. 61-62, continued below)

    Establishment of mendicant orders:

    "It was during the pontificate of this great criminal that the mendicant orders were established. The course of ages had brought an unintelligibility into public worship. The old dialects had become obsolete; new languages were forming. Among those classes, daily increasing in number, whose minds were awakening, an earnest desire for instruction was arising. Multitudes were crowding to hear philosophical discourses in the universities, and heresy was spreading very fast. But it was far from being confined to the intelligent. The lower orders furnished heretics and fanatics too. To antagonize the labours of these zealots-who, if they had been permitted to go on unchecked, would quickly have disseminated their doctrines through all classes of society-the Dominican and Franciscan orders were founded. They were well adapted for their duty. It was their business to move among the people, preaching to them, in their own tongue, wherever an audience could be collected. The scandal under which the Church was labouring because of her wealth could not apply to these persons who lived by begging alms. Their function was not to secure their own salvation, but that of other men." (Vol. II, pp. 62-63, continued below)

    St. Dominic:

    "St. Dominic was born A.D. 1170. His birth and life were adorned with the customary prodigies. Miracles and wonders were necessary for anything to make a sensation in the West. His was an immaculate conception, he was free from original sin. He was regarded as the adopted son of the Virgin; some were even disposed to assign him a higher dignity than that. He began his operations in Languedoc; but, as the prospect opened out before him, he removed from that unpromising region to Rome, the necessary centre of all such undertakings as his. Here he perfected his organization; instituted his friars, nuns, and tertiaries; and consolidated his pretensions by the working of many miracles. He exorcised three matrons, from whom Satan issued forth under the form of a great black cat, which ran up a bell-rope and vanished. A beautiful nun resolved to leave her convent. Happening to blow her nose, it dropped off into her handkerchief; but, at the fervent prayer of St. Dominic, it was replaced, and in gratitude, tempered by fear, she remained. St. Dominic could also raise the dead. Nevertheless, he died A.D. 1221, having worthily obtained the title of the burner and slayer of heretics. To him has been attributed the glory or the crime of being the inventor of "the Holy Inquisition." In a very few years his order boasted of nearly 500 monasteries, scattered over Europe, Asia, Africa." (Vol. II, pp. 63-64, continued below)

    St. Francis:

    "St. Francis, the compeer of St. Dominic, was born A.D. 1182. His followers delighted to point out, as it would seem not without irreverence, a resemblance to the incidents that occurred at the birth of our Lord. A prophetess foretold it; he was born in a stable; angels sung forth peace and good-will in the air; one, under the form of Simeon, bore him to baptism. In early life he saw visions an became ecstatic. His father, Peter Bernardini, a respectable tradesman, endeavoured to restrain his eccentricities, at first by persuasion, but eventually more forcibly, appealing for assistance to the bishop, to prevent the young enthusiast from squandering his means in alms to the poor. On that functionary's gently remonstrating, and pointing out to Francis his filial obligations, he stripped himself naked before the people, exclaiming, "Peter Bernardini was my father; I have now but one Father, he that is in heaven." At this affecting renunciation of all earthly possessions and earthly ties, those present burst into tears, and the good bishop threw his own mantle over him. When a man has come to this pass, there is nothing he cannot accomplish." (Vol. II, p. 64, continued below)

    Authorization of these orders:

    "It is related that, when application was first made to Innocent to authorize the order, he refused; but, very soon recognizing the advantages that would accrue, he gave it his hearty patronage. So rapid was the increase, that in A.D. 1219 it numbered not fewer than five thousand brethren. It was founded on the principles of chastity, poverty, obedience. They were to live on alms, but never to receive money. After a life of devotion to the Church, St. Francis attained his reward, A.D. 1226. Two years previous to his death, by a miraculous intervention there were impressed on his person marks answering to the wounds on our Saviour. These were the celebrated stigmata. A black growth, like nails, issued forth from the palms of his hands and his feet; a wound from which blood and water distilled opened in his side. It is not to be wondered at that these prodigies met with general belief. This was the generation which received as inestimable relics, through Andrew of Hungary, the skulls of St. Stephen and St. Margaret, the hands of St. Bartholomew and St. Thomas, a slip of the rod of Aaron, and one of the water-pots of the marriage at Cana in Galilee." (Vol. II, pp. 64-65, continued below)

    Influence derived from these orders:

    "The papal government quickly found the prodigious advantage arising from the institution of these mendicant orders. Vowed to poverty, living on alms, hosts of friars, begging and barefoot, pervaded all Europe, coming in contact, under the most favourable circumstances, with the lowest grades of society. They lived and moved among the populace, and yet were held sacred. The accusations of dissipation and luxury so forcibly urged against the regular clergy were altogether inapplicable to these rope-bound, starving fanatics. Through them the Italian government had possession of the ear of Europe. The pomp of worship in an unknown tongue, the gorgeous solemnities of the Church, were far more than compensated by the preaching of these missionaries, who held forth in the vernacular wherever an audience could be had. Among the early ones, some had been accustomed to a wandering life. Brother Pacificus, a disciple of St. Francis, had been a celebrated Trouvére. In truth, they not only warded off the present pressing danger, but through them the Church retained her hold on the labouring classes for several subsequent centuries. The pope might truly boast that the Poor Men of the Church were more than a match for the Poor Men of Lyons. Their influence began to diminish only when they abandoned their essential principles, joined in the common race for plunder, and became immensely rich." (Vol. II, p. 65, continued below)

    Introduction of auricular confession:

    "Not only did Innocent III. thus provide himself with an ecclesiastical militia suited to meet the obviously impending insurrection, he increased his power greatly but insidiously by the formal introduction of auricular confession. It was by the fourth Lateran Council that the necessity of auricular confession was first formally established. Its aim was that no heretic should escape, and that the absent priest should be paramount even in the domestic circle. In none but a most degraded and superstitious society can such an infamous institution be tolerated. It invades the sacred privacy of life-makes a man's wife, children, and servants his spies and accusers. When any religious system stands in need of such a social immorality, we may be sure that it is irrecoverably diseased, and hastening to its end." (Vol. II, pp. 65-66, continued below)

    Development of casuistry:

    "Auricular confession led to an increasing necessity for casuistry, though that science was not fully developed until the time of the Jesuits, when it gave rise to an extensive literature, with a lax system and a false morality, guiding the penitent rather with a view to his usefulness to the Church than to his own reformation, and not hesitating at singular indecencies in its portion having reference to married life." (Vol. II, p. 66, continued below)

    Attitude of Innocent III.:

    "Great historical events often find illustrations in representative men. Such is the case in the epoch we are now considering. On one side stands Innocent, true to the instincts of his party, interfering with all the European nations; launching forth his interdicts and excommunications; steeped in the blood of French heretics; hesitating at no atrocity, even the outrage and murder of women and children, the ruin of flourishing cities, to compass his plans; in all directions, under a thousand pretences, draining Europe of its money; calling to his aid hosts of begging friars; putting forth imposture miracles; organizing the Inquisition, and invading the privacy of life by the contrivance of auricular confession." (Vol. II, p. 66, continued below)

    Attitude of Frederick II.:
    His Mohammedan tendencies:
    He cultivates light literature and heresy:

    "On the other side stands Frederick II., the Emperor of Germany. His early life, as has been already mentioned, was spent in Sicily, in familiar intercourse with Jews and Arabs, and Sicily to the last was the favoured portion of his dominions. To his many other accomplishments he added the speaking of Arabic as fluently as a Saracen. He delighted in the society of Mohammedan ladies, who thronged his court. His enemies asserted that his chastity was not improved by his associations with these miscreant beauties. The Jewish and Mohammedan physicians and philosophers taught him to sneer at the pretensions of the Church. From such ridicule it is but a short step to the shaking off of authority. At this time the Spanish Mohammedans had become widely infected with irreligion; their greatest philosophers were infidel in their own infidelity. The two sons of Averroes of Cordova are said to have been residents at Frederick's court. Their father was one of the ablest men their nation ever produced; an experienced astronomer, he had translated the Almagest, and, it is affirmed, was the first who actually saw a transit of Mercury across the sun; a voluminous commentator on the works of Plato and Aristotle, but a disbeliever in all revelation. Even of Mohammedanism he said, alluding to the prohibition which the Prophet had enjoined on the use of the flesh of swine, "That form of religion is destitute of every thing than can commend it to the approval of any understanding, unless it be that of a hog." In the Sicilian court, surrounded by such profane influences, the character of the young emperor was formed. Italian poetry, destined for such a brilliant future, here first found a voice in the sweet Sicilian dialect. The emperor and his chancellor were cultivators of the gay science, and in the composition of sonnets were rivals. A love of amatory poetry had spread from the South of France." (Vol. II, pp. 66-67, continued below)

    Refuses to go on a crusade, and then goes:
    Presumes to rebuke the pontifical government:
    His friendship with the sultan, who gives up Jerusalem to him:
    The pope denounces him:

    "With a view to the recovery of the Holy Land, Honorius III. had made Frederick marry Yolinda de Lusignan, the heiress of the kingdom of Jerusalem. It was not, therefore, to be wondered at that Frederick's frivolities soon drew upon him the indignation of the gloomy Pope Gregory IX., the very first act of whose pontificate was to summon a new crusade. To the exhortations and commands of the aged pope the emperor lent a most reluctant ear, postponing, from time to time, the period of his departure, and dabbling in doubtful negotiations, through his Mohammedan friends, with the Sultan of Egypt. He embarked at last, but in three days returned. The octogenarian pope was not to be trifled with, and pronounced his excommunication. Frederick treated it with ostensible contempt, but appealed to Christendom, accusing Rome of avaricious intentions. Her officials, he said, were travelling in all directions, not to preach the Word of God, but to extort money. "The primitive Church, founded on poverty and simplicity, brought forth numberless saints. The Romans are now rolling in wealth. What wonder that the walls of the Church are undermined to the base, and threaten utter ruin." For saying this he underwent a more tremendous excommunication; but his partisans in Rome, raising an insurrection, expelled the pope. And now Frederick set sail, of his own accord, on his crusading expedition. On reaching the Holy Land, he was received with joy by the knights and pilgrims; but the clergy held aloof from him as an excommunicated person. The pontiff had despatched a swift-sailing ship to forbid their holding intercourse with him. His private negotiations with the Sultan of Egypt now matured. The Christian camp was thronged with infidel delegates: some came to discuss philosophical questions, some were the bearers of presents. Elephants and a bevy of dancing-girls were courteously sent by the sultan to his friend, who, it is said, was not insensible to the witcheries of these Oriental beauties. He wore a Saracen dress. In his privacy he did not hesitate to say, "I came not here to deliver the Holy City, but to maintain my estimation among the Franks." To the sultan he appealed, "Out of your goodness, surrender to me Jerusalem as it is, that I may be able to lift up my head among the kings of Christendom." Accordingly, the city was surrendered to him. The object of his expedition was accomplished. But the pope was not to be deceived by such collusions. He repudiated the transactions altogether, and actually took measures to lay Jerusalem and our Saviour's sepulchre under interdict, and this in the face of the Mohammedans. While the emperor proclaimed his successes to Europe, the pope denounced them as coming from the union of Christ and Belial; alleging four accusations against Frederick; 1. That he had given the sword which he had received from the altar of St. Peter for the defence of the faith, as a present to the Sultan of Babylon; 2. That he had permitted the preaching of the Koran in the holy Temple itself; 3. That he had excluded the Christians of Antioch from his treaty; 4. That he had bound himself, if a Christian army should attempt to cleanse the Temple and city from Mohammedan defilements, to join the Saracens." (Vol. II, pp. 67-68, continued below)

    Frederick establishes Saracen posts in Italy:

    "Frederick crowned himself at Jerusalem, unable to find any ecclesiastic who dared to perform the ceremony, and departed from the Holy Land. It was time, for Rome was intriguing against him at home, a false report of his death having been industriously circulated. He forthwith prepared to enter on his conflict with the pontiff. His Saracen colonies at Nocera and Luceria, in Italy, could supply him with 30,000 Mussulman soldiers, with whom it was impossible for his enemies to tamper. He managed to draw over the general sentiment of Europe to his side, and publicly offered to convict the pope himself of negotiations with the infidels; but his antagonist, conveniently impressed with a sudden horror of shedding blood, gave way, and peace between the parties was made. It lasted nearly nine years." (Vol. II, pp. 68-69, continued below)

    His political institutions:

    "In this period, the intellectual greatness of Frederick, and the tendencies of the influences by which he was enveloped, were strikingly manifested. In advance of his age, he devoted himself to the political improvement of Sicily. He instituted representative parliaments; enacted a system of wise laws; asserted the principle of equal rights and equal burdens, asserted the principle of equal rights and equal burdens, and the supremacy of the law over all, even the nobles and the Church. He provided for the toleration of all professions, Jewish and Mohammedan, as well as Christian; emancipated all the serfs of his domains; instituted cheap justice for the poor; forbade private war; regulated commerce-prophetically laying down some of those great principles, which only in our own time have been finally received as true; established markets and fairs; collected large libraries; caused to be translated such works as those of Aristotle and Ptolemy; built menageries for natural history; founded in Naples a great university; patronized the medical college at Salernum; made provisions for the education of promising but indigent youths. All over the land splendid architectural triumphs were created. Under him the Italian language first rose above a patois. Sculpture, painting, and music were patronized. His chancellor is said to have been the author the oldest sonnet." (Vol. II, p. 69, continued below)

    They are denounced:

    "In the eye of Rome all this was an abomination. Were human laws to take the precedence of the law of God? Were the clergy to be degraded to a level with the laity? Were the Jew and the Mohammedan to be permitted their infamous rites? Was this new-born product of the insolence of human intellect-this so-called science-to be brought into competition with theology, the heaven-descended? Frederick and his parliaments, his laws and universities, his libraries, his statues, his pictures and sonnets, were denounced. Through all, the ever-watchful eye of the Church discerned the Jew and the Saracen, and help them up to the abhorrence of Europe. But Gregory was not unwilling to show what could be done by himself in the same direction. He caused a compilation of the Decretals to be issued, intrusting the work to one Raymond de Pennaforte, who had attained celebrity as a literary opponent of the Saracens. It is amusing to remark that even this simple work of labour could not be promulgated without the customary embellishments. It was given out that an angel watched over Pennaforte's shoulder all the time he was writing." (Vol. II, pp. 69-70, continued below)

    Outbreak of his quarrel with the pope, who rouses Christendom against him:

    "Meantime an unceasing vigilance was maintained against the dangerous results that would necessarily ensue from Frederick's movements. In Rome, many heretics were burned; many condemned to imprisonment for life. The quarrel between the pope and the emperor was resumed; the latter being once more excommunicated, and his body delivered over to Satan for the good of his soul. Again Frederick appealed to all the sovereigns of Christendom. He denounced the pontiff as an unworthy vicar of Christ, "who sits in his court like a merchant, weighing out dispensations for gold-himself writing and signing the bulls, perhaps counting the money. He has but one cause of enmity against me, that I refused to mary to his niece my natural son Enzio, now King of Sardinia." "In the midst of the Church sits a frantic prophet, a man of falsehood, a polluted priest." To this Gregory replied. The tenor of his answer may be gathered from its commencement: "Out of the sea a beast if arisen, whose name is written all over "Blasphemy.'" "He falsely asserts that I am enraged at his refusing his consent to the marriage of my niece with his natural son. He lies more impudently when he says that I have pledged my faith to the Lombards." "In truth, this pestilent king maintains, to use his own words, that the world has been deceived by three impostors-Jesus Christ, Moses, and Mohammed; that of these two died in honour, and the third was hanged on a tree. Even now, he has asserted, distinctly and loudly, that those are fools who aver that God, the Omnipotent Creator of the word, was born of a woman." This was in allusion to the celebrated and mysterious book, "De Tribus Impostoribus," in the authorship of which Frederick was accused of having been concerned." (Vol. II, pp. 70-71, continued below)

    Frederick uses his Saracen troops:

    "The pontiff had touched the right chord. The begging friars, in all directions, added to the accusations. "He has spoken of the Host as a mummery; he has asked how many gods might be made out of corn-field; he has affirmed that, if the princes of the world would stand by him, he would easily make for mankind a better faith and a better rule of life; he has laid down the infidel maxim that 'God expects not a man to believe anything that cannot be demonstrated by reason.'" The opinion of Christendom rose against Frederick; its sentiment of piety was shocked. The pontiff proceeded to depose him, and offered his crown to Robert of France. But the Mussulman troops of the emperor were too much for the begging friars of the pope. His Saracens were marching across Italy in all directions. The pontiff himself would have inevitably fallen into the hands of his mortal enemy had he not found a deliverance in death, A.D. 1241. Frederick had declared that he would not respect his sacred person, but, if victorious, would teach him the absolute supremacy of the temporal power. It was plain that he had no intention of respecting a religion which he had not hesitated to denounce as "a mere absurdity."" (Vol. II, p. 71, continued below)

    Excommunication of Frederick:
    The triumph at his death:

    "Whatever may have been the intention of Innocent IV.-who, after the short pontificate of Celestine IV. and an interval, succeeded-he was borne into the same policy by the irresistible force of circumstances. The deadly quarrel with the emperor was renewed. To escape his wrath, Innocent fled to France, and there in safety called the Council of Lyons. In a sermon, he renewed all the old accusations-the heresy and sacrilege-the peopling of Italian cities with Saracens, for the purpose of overturning the Vicar of Christ with those infidels-the friendship with the Sultan of Egypt-the African courtesans-the perjuries and blasphemies. Then was proclaimed the sentence of excommunication and deposition. The pope and the bishops inverted the torches they held in their hands until they went out, uttering the malediction, "So may he be extinguished." Again the emperor appealed to Europe, but this time in vain. Europe would not forgive him his blasphemy. Misfortunes crowded upon him; his friends forsook him; his favourite son, Enzio, was taken prisoner; and he never smiled again after detecting his intimate, Pietro de Vinea, whom he had raised from beggary, in promising the monks that he would poison him. The day had been carried by a resort to all means justifiable and unjustifiable, good and evil. For thirty years Frederick had combated the Church and the Guelph party, but he sunk in the conflict at last. When Innocent heard of the death of his foe, he might doubtless well think that what he had once asserted had at last become true: "We are no mere mortal man; we have the place of God upon earth." In his address to the clergy of Sicily he exclaimed, "Let the heavens rejoice and let the earth be glad; for the lightning and tempest wherewith God Almighty has so long menaced your heads have been changed by the death of this man into refreshing zephyrs and fertilizing dews." This is that superhuman vengeance which hesitates not to strike the corpse of a man. Rome never forgives him who has told her of her impostures face to face; she never forgives him who has touched her goods." (Vol. II, pp. 71-72, continued below)

    Power of the Church at this moment:

    "The Saracenic influences had thus found an expression in the South of France and in Sicily, involving many classes of society, from the Poor Men of Lyons to the Emperor of Germany; but in both places they were overcome by the admirable organization and unscrupulous vigour of the Church. She handled her weapons with singular dexterity, and contrived to extract victory out of humiliation and defeat. As always since the days of Constantine, she had partisans in every city, in every village, in every family. And now it might have appeared that the blow she had thus delivered was final, and that the world, in contentment, must submit to her will. She had again succeeded in putting her iron heel on the neck of knowledge, had invoked against it the hatred of Christendom, and reviled it as the monstrous but legitimate issue of the detested Mohammedanism." (Vol. II, pp. 72-73, continued below)

    Vitality of Frederick's principles:
    St. Louis:
    His superstition,:

    "But the fate of men is by no means an indication of the fate of principles. The fall of the Emperor Frederick was not followed by the destruction of the influences he represented. These not only survived him, but were destined, in the end, to overcome the power which had transiently overthrown them. We are now entering on the history of a period which offers not only exterior opposition to the current doctrines, but, what is more ominous, interior mutiny. Notwithstanding the awful persecutions in the South of France-notwithstanding the establishment of auricular confession as a detective means, and the Inquisition as a weapon of punishment-notwithstanding the influence of the French king, St. Louis, canonized by the grateful Church-heresy, instead of being extirpated, extended itself among the laity, and even spread among the ecclesiastical ranks. St. Louis, the representative of the hierarchical party, gathers influence only from the circumstance of his relations with the Church, of whose interests he was a fanatical supporter. So far as the affairs of his people were concerned, he can hardly be looked upon as anything better than a simpleton. His reliance for checking the threatened spread of heresy was a resort to violence-the faggot and the sword. In his opinion, "A man ought never to dispute with a misbeliever except with his sword, which he ought to drive into the heretic's entrails as far as he can." It was the signal glory of his reign that he secured for France that inestimable relic, the crown of thorns. This peerless memento of our Saviour's passion he purchased in Constantinople for an immense sum. But France was doubly and enviably enriched; for the Abbey of St. Denys was in possession of another, known to be equally authentic! Besides the crown, he also secured the sponge that was dipped in vinegar; the lance of the Roman soldier; also the swaddling-clothes in which the Saviour had first lain in the manger; the rod of Moses; and part of the skull of John the Baptist. These treasures he deposited in the "Holy Chapel" of Paris." (Vol. II, pp. 73-74, continued below)

    and crusade:
    Its total failure:

    "Under the papal auspices, St. Louis determined on a crusade; and nothing, except what we have already mentioned, can better show his mental imbecility than his disregard of all suitable arrangements for it. He thought that, provided the troops could be made to lead a religious life, all would go well; that the Lord would fight his own battles, and that no provisions of a military or worldly kind were needed. In such a pious reliance on the support of God, he reached Egypt with his expedition in June, A.D. 1249. The ever-conspicuous valour of the French troops could maintain itself in the battle-field, but not against pestilence and famine. In March of the following year, as might have been foreseen, King Louis was the prisoner of the Sultan, and was only spared the indignity of being carried about as a public spectacle in the Mohammedan towns by a ransom, at first fixed at a million of Byzantines, but by the merciful Sultan voluntarily reduced one fifth. Still, for a time, Louis lingered in the East, apparently stupefied by considering how God could in this manner have abandoned a man who had come to his help. Never was there a crusade with a more shameful end." (Vol. II, p. 74, continued below)

    The Inquisition attempts to arrest the intellectual revolt:
    Burning of heretics:

    "Notwithstanding the support of St. Louis in his own dominions, the intellectual revolt spread in every direction, and that not only in France, but throughout all Catholic Europe. In vain the Inquisition exerted all its terrors-and what could be more terrible than its form of procedure? It sat in secret; no witness, no advocate was present; the accused was simply informed that he was charged with heresy, it was not said by whom. He was made to swear that he would tell the truth as regarded himself, and also respecting other persons, whether parents, children, friends, strangers. If he resisted he was committed to a solitary dungeon, dark and poisonous; his food was diminished; everything was done to drive him into insanity. Then the familiars of the Holy Office, or others in its interests, were by degrees to work upon him to extort confession as to himself or accusations against others. But this fearful tribunal did not fail to draw upon itself the indignation of men. Its victims, condemned for heresy, were perishing in all directions. The usual apparatus of death, the stake and faggots, had become unsuited to its wholesale and remorseless vengeance. The convicts were so numerous as to require pens made of stakes and filled with straw. It was thus that, before the Archbishop of Rheims and seventeen other prelates, one hundred and eighty-three heretics, together with their pastor, were burned alive. Such outrages against humanity cannot be perpetrated without bringing in the end retribution. In other countries the rising indignation was exasperated by local causes; in England, for instance, by the continual intrusion of Italian ecclesiastics into the richest benefices. Some of them were mere boys; many were non-residents; some had not so much as seen the country from which they drew their ample wealth. The Archbishop of York was excommunicated, with torches and bells, because he would not bestow the abundant revenues of his Church on persons from beyond the Alps; but for all this "he was blessed by the people." The archbishopric of Canterbury was held, A.D. 1241, by Boniface of Savoy, to whom had been granted by the pope the first-fruits of all the benefices of the province. His rapacity was boundless. From all the ecclesiastics and ecclesiastical establishments under his control he extorted enormous sums. Some, who, like the Dean of St. Paul's, resisted him, were excommunicated; some, like the aged Sub-prior of St. Bartholomew's, were knocked down by his own hand. Of a military turn-he often wore a cuirass under his robes-he joined his brother, Archbishop of Lyons, who was besieging Turin, and wasted the revenues of his see in England in intrigues and petty military enterprises against his enemies in Italy." (Vol. II, pp. 74-75, continued below)

    Mutiny arising in the Church:
    The Shepherds and Flagellants:
    The mendicant friars are affected:

    "Not among the laity alone was there indignation against such a state of things. Mutiny broke out in the ranks of the Church. It was not that among the humbler classes the sentiment of piety had become diminished. The Shepherds, under the leadership of the Master of Hungary, passed by tens of thousands through France to excite the clergy to arouse for the rescue of good King Louis, in bondage among the Mussulmen. They asserted that they were commissioned by the Virgin, and were fed miraculously by the Master. Originating in Italy, the Flagellants also passed, two by two, through every city, scourging themselves for thirty-three days in memory of the years of our Lord. These dismal enthusiasts emulated each other, and were rivals of the mendicant friars in their hatred of the clergy. The mendicants were beginning to justify that hesitation which Innocent displayed when was first importuned to authorize them. The papacy had reaped from these orders much good; it was now to gather a fearful evil. They had come to be learned men instead of ferocious bigots. They were now, indeed, among the most cultivated men of their times. They had taken possession of many of the seats of learning. In the University of Paris, out of twelve chairs of theology, three only were occupied by the regular clergy. The mendicant friars had entered into the dangerous paths of heresy. They became involved in that fermenting leaven that had come from Spain, and among them revolt broke out." (Vol. II, pp. 75-76, continued below)

    Rome prohibits the study of science:

    "With an unerring instinct, Rome traced the insurrection to its true source. We have only to look at the measures taken by the popes to understand their opinion. Thus Innocent III., A.D. 1215, regulated, by his legate, the schools of Paris, permitting the study of the Dialectics of Aristotle, but forbidding his physical and metaphysical works and their commentaries. These had come through an Arabic channel. A rescript of Gregory XI., A.D. 1231, interdicts those on natural philosophy until they had been purified by the theologians of the Church. These regulations were confirmed by Clement IV. A.D. 1265." (Vol. II, p. 76 (end of chapter))

    Volume 2, Chapter IV:

    Effect of the Turkish invasion:

    "And thus, as we have related, by Mohammedan knowledge in the West, papal Christianity was well-nigh brought to ruin; thus, by a strange paradox, the Mohammedan sword in the East gave it for a little longer a renewed lease of political power, though never again of life." (Vol II., p. 110)

    Writings of Jewish physicians:

    "The Hellenizing Jewish physicians inoculated the Arabs with learning on their first meeting with them in Alexandria, obtaining a private and personal influence with many of khalifs, and from that central point of power giving an intellectual character to the entire Saracenic movement. We have already seen that in this they were greatly favoured by the approximation of their unitarianism to that of the Mohammedans. The intellectual activity of the Asiatic and African Jews soon communicated an impulse to those of Europe. The Hebrew doctor was viewed by the vulgar with wonder, fear, and hatred; no crime could be imputed to him too incredible. Thus Zedekias, the physician to Charles the Bald, was asserted to have devoured at one meal, in the presence of the court, a waggon-load of hay, together with its horses and driver. The titles of some of the works that appeared among them deserve mention, as displaying a strong contrast with the mystical designations in vogue. Thus Isaac Ben Soleiman, an Egyptian, wrote "On Fevers," "On Medicine," "On Food and Remedies," "On the Pulse," "On Philosophy," "On Melancholy," "An Introduction to Logic." The simplicity of these titles displays an intellectual clearness and a precision of thought which have ever been shown by the Israelites. They are in themselves sufficient to convince us of the strong common sense which these men were silently infusing into the literature of Western Europe in ages of concealment and mystification. Roger Bacon, at a much later time, gave to one of his works the title of "The Green Lion;" to another, "The Treatise of Three Words."" (Vol. II, p. 120, continued below)

    Foundation of colleges:

    "Since it was by the power and patronage of the Saracens that the Jewish physicians were acting, it is not surprising that the language used in many of their compositions was Arabic. Translations were, however, commonly made into Hebrew, and, at a subsequent period, into Latin. Through the ninth century the Asiatic colleges maintained their previous celebrity in certain branches of knowledge. Thus the Jew Shabtai Donolo was obliged to go to Bagdad to complete his studies in astronomy. As Arabian influence extended itself into Sicily and Italy, Jewish intelligence accompanied it, and schools were founded at Tarentum, Salerno, Bari, and other places. Here the Arab and Jew Orientalists first amalgamated with a truly European element-the Greek-as is shown by the circumstance that in the college at Salerno instruction was given through the medium of all three languages. At one time, Pontus taught in Greek, Abdallah in Arabic, and Elisha in Hebrew. A similar influence of the Arab and Jew combined founded the University of Montpellier." (Vol. II, pp. 120-121)


    "Already it was apparent that the Saracenic movement would aid in developing the intelligence of barbarian Western Europe through Hebrew physicians, in spite of opposition encountered from theological ideas imported from Constantinople and Rome. Mohammedanism had all along been the patron of physical science; paganizing Christianity not only repudiated it, but exhibited towards it sentiments of contemptuous disdain and hatred. Hence physicians were viewed by the Church with dislike, and regarded as atheists by the people, who held firmly to the lessons they had been taught that cures must be wrought by relics of martyrs and bones of saints, by prayers and intercessions, and that each region of the body was under some spiritual charge-the first joint of the right thumb being in the care of God the Father, the second under that of the blessed Virgin, and so on of other parts. For each disease there was a saint. A man with sore eyes must invoke St. Clara, but if it were an inflammation elsewhere he must turn to St. Anthony. An ague would demand the assistance of St. Pernel. For the propitiating of these celestial beings it was necessary that fees should be paid, and thus the practice of imposture-medicine became a great source of profit." (Vol II., pp. 121-122)


    "Moussa Ben Maimon, known all over Europe as Maimonides, was recognized by his countrymen as "the Doctor, the Great Sage, the Glory of the West, the Light of the East, second only to Moses." He is often designated by the four initials R. M. B. M., that is Rabbi Moses Ben Maimon, or briefly Rambam. His biography presents some points of interest. He was born at Cordova A.D. 1135, and, while yet young, wrote commentaries on the Talmuds both of Babylon and Jerusalem, and also a work on the Calendar; but, embracing Mohammedanism, he emigrated to Egypt, and there became physician to the celebrated Sultan Saladin. Among his works are medical aphorisms, derived from former Greek, Latin, Hebrew, and Arabic sources; an abridgment of Galen; and of his original treatises, which were very numerous, may be mentioned those "On Hemorrhoids," "On Poisons and Antidotes," "On Asthma," "On the Preservation of Health,"-the latter being written for the benefit of the son of Saladin-"On the Bites of Venomous Animals"-written by order of the sultan-"On Natural History." His "Moreh Nevochim," or "Teacher of the Perplexed," was an attempt to reconcile the doctrines of the Old Testament with reason. In addition to these, he had a book on Idolatry, and one on Christ. Besides Maimonides, the sultan had another physician, Ebn Djani, the author of a work on the medical topography of the city of Alexandria..." (Vol. II, p. 124)

    Struggle of ecclesiasticism against the intellectual principle:

    "Again there was a collision, a few centuries later, when the Spanish Moors and Jews began to influence the higher European classes. Among the bishops, sovereigns, and even popes thus affected, there were many men of elevated views, who saw distinctly the position of Europe, and understood thoroughly the difficulties of the Church. I t had already become obvious to them that it would be impossible to restrain the impulse arising from the vigorous movements of the Saracens, and that it was absolutely necessary so to order things that the actual condition of faith in Europe might be accommodated to or even harmonized with these philosophical conceptions, which it was quite clear would, soon or late, pervade the whole Continent. This, as we have seen, is the explanation of the introduction of Scholasticism from the Arabian schools, and its accommodation to the Christian code, on which authority looked with so much favor at first..." (Vol II., pp. 131-132)

    The intellectual impulse makes it attack through astronomy, and the Church is defeated:

    "Such was the state of affairs when the Arab element, having pervaded France and Italy, made its formal intellectual attack. It might almost have been foreseen in what manner that attack would be made, and the shape it would be likely to assume. Of the sciences, astronomy was the oldest and most advanced. Its beginning dates earlier than the historic period, and both in India and in Egypt it had long reached correctness, so far as its general principles were concerned. The Saracens had been assiduous cultivators of it in both its branches, observation and mathematical investigation. Upon one point, the figure and relations of the earth, it is evident that not the slightest doubt existed among them. Nay, it must be added that no learned European ecclesiastic or statesman could deny the demonstrated truths. Nevertheless, it so fell out that upon this very point the conflict broke out. In India the Brahmans had passed through the same trial-for different nations walk through similar paths-with a certain plausible success, by satisfying the popular clamour that there was, in reality, nothing inconsistent between the astronomical doctrine of the globular form and movement of the earth, and the mythological dogma that it rests upon a succession of animals, the lowest of which is a tortoise. But the strong common sense of Western Europe was not to be deluded in any such idle way. It is not difficult to see the point of contact, the point of pressure with the Church. The abstract question gave her no concern; it was the consequences that might possibly follow. The memorable battle was fought upon the question thus sharply defined: Is the earth a moving globe, a small body in the midst of suns and countless myriads of worlds, or is it the central and greatest object in the universe, flat, and canopied over with a blue dome, motionless while all is in movement around it? The dispute thus definitely put, its issue was such as must always attend a controversy in which he who is defending is at once lukewarm and conscious of his own weakness. Never can moral interests, however pure, stand against intellect enforcing truth. On this ill-omened question the Church ventured her battle and lost it." (Vol. II, pp. 133-134, continued below)

    The moral impulse:
    Origin of the moral impulse:

    "Though this great conflict is embodied in the history of Galileo, who has become its historical representative, the prime moving cause must not be misunderstood. From the Pyrenees had passed forth an influence which had infected all the learned men of Western Europe. Its tendency was altogether unfavourable to the Church. Moreover, the illiterate classes had been touched, but in a different way. To the first action the designation of the intellectual impulse may be given; to the latter, the moral. It is to be especially observed that in their directions these impulses conspired. We have seen how, through the Saracens and Jews conjointly, the intellectual impulse came into play. The moral impulse originated in a different manner, being due partly to the Crusades and partly to the state of things in Rome. On these causes it is therefore needful for us to reflect." (Vol. II, p. 134, continued below)

    Loss of the holy places:
    Effect of the Crusades:
    Change of opinion in the Crusaders:

    "First, of the Crusades. There had been wrenched from Christendom its fairest and most glorious portions. Spain, the north of Africa, Egypt, Syria, Asia Minor, were gone. The Mohammedans had been repeatedly under the walls of Constantinople; its fall was only a question of time. They had been in the streets of Rome. They had marched across Italy in every direction. But perhaps the geographical losses, appalling as they were, did not appear so painful as the capture of the holy places; the birth-place of our Redeemer; the scene of His sufferings; the Mount of Olives; the Sea of Galilee; the Garden of Gethsemane; Calvary; the Sepulchre. Too often in their day of strength, while there were Roman legions at their back, had the bishops taunted Paganism with the weakness of its divinities, who could not defend themselves, their temples, or their sacred places. That logic was retaliated now. To many a sincere heart must many an ominous reflexion have occurred. In Western Europe there was a strong common sense which quickly caught the true position of things-a common sense that could neither be blinded nor hoodwinked. The astuteness of the Italian politicians was insufficient to conceal altogether the great fact, though it might succeed in dissembling its real significance for a time. The Europe of that day was very different from the Europe of ours. It was in its Age of Faith. Recently converted, as all recent converts do, it made its belief a living rule of action. In our times there is not upon that continent a nation which, in its practical relations with others, carries out to their consequences its ostensible, its avowed articles of belief. Catholics, Protestants, Mohammedans, they of the Greek communion, indiscriminately consort together under the expediences of the passing hour. Statesmanship has long been dissevered from religion-a fact most portentous for future times. But it was not so in the Middle Ages. Men then believed their form of faith with the same clearness, the same intensity with which they believed their own existence or the actual presence of things upon which they cast their own eyes. The doctrines of the Church were to them no mere inconsequential affair, but an absolute, an actual reality, a living and a fearful thing. It would have passed their comprehension if they could have been assured that a day would come when Christian Europe, by a breath, could remove from the holy places the scandal of an infidel intruder, but, upon the whole, would consider it not worth her while to do so. How differently they acted. When, by the preaching of Peter the Hermit and his collaborators, who had received a signal from Rome, a knowledge had come to their ears of the reproach that had befallen Jerusalem and the sufferings of the pilgrims, their plain but straight-forward common sense taught them at once what was the right remedy to apply, and forthwith they did apply it, and Christendom, precipitated headlong upon the Holy Land, was brought face to face with Mohammedanism. But what a scene awaited the zealous, the religious barbarians-for such they truly were-when Constantinople, with its matchless splendours, came in view! What a scene when they had passed into Asia Minor, that garden of the world, presenting city after city, with palaces and edifices, the pride of twenty centuries! How unexpected the character of those Saracens, whom they had been taught, by those who had incited them to their enterprise, to regard as no better than bloodthirsty fiends, but whom they found valiant, merciful, just! When Richard the Lion-hearted, King of England, lay in his tent consumed by a fever, there came into the camp camels laden with snow, sent by his enemy, the Sultan Saladin, to assuage his disease, the homage of one brave soldier to another. But when Richard was returning to England, it was by a Christian prince that he was treacherously seized and secretly confined. This was doubtless only one of many such incidents which had often before occurred. Even down to the meanest camp-follower, every one must have recognized the difference between what they had anticipated and what they had found. They had seen undaunted courage, chivalrous bearing, intellectual culture far higher than their own. They had been in lands filled with the prodigies of human skill. They did not melt down into the populations to whom they returned without imparting to them a profound impression destined to make itself felt in the course of time." (Vol. II, pp. 134-136)
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