The Mediaeval Mind (Vol. 1&2). Henry Osborn Taylor
Caesar is not joking in these passages, which speak of a statecraft based on gossip gathered in the streets, carried straight to a magistrate, and neither discussed nor divulged on the way! Quite otherwise were Roman officials to govern, when Caesar’s great campaigns had subdued these mercurial Gauls. It was after his death that Augustus established the Roman order through the land. In those famous partes tres of the Commentaries he settled it: Iberian and Celtic Aquitania, Celtic Lugdunensis, and Celtic-Teuton Belgica, making together the three Gauls. It is significant that the emperor kept them as imperial provinces, still needing military administration, while he handed over Provincia to the Senate.
Provincia had been Romanized in law and government as the “Three Gauls” never were to be. Augustus followed Caesar in respecting the tribal and cantonal divisions of the latter, making only such changes as were necessary. Gallic cities under the Empire show no great uniformity. Each appears as the continuance of the local tribe, whose life and politics were focused in the town. The city (civitas) did not end with the town walls, but included the surrounding country and perhaps many villages. A number of these cities preserved their ancient constitutions; others conformed to the type of Roman colonies, whose constitutions were modelled on those of Italian cities. Colonia Claudia Agrippina (Cologne) is an example. But all the cities of the “Three Gauls” as well as those of Provincia, whatever their form of government, conducted their affairs with senate, magistrates and police of their choosing, had their municipal property, and controlled their internal finances. A diet was established for the “Three Gauls” at Lyons, to which the cities sent delegates. Whatever were its powers, its existence tended to foster a sense of common Gallic nationality. The Roman franchise, however, was but sparingly bestowed on individuals, and was not granted to any Gallic city (except Lyons) until the time of Claudius, himself born at Lyons. He refounded Cologne as a colony, granted the franchise to Trèves, and abolished the provisions forbidding Gauls to hold the imperial magistracies. With the reorganization of the Empire under Diocletian, Trèves became the capital not only of Gaul, but of Spain and Britain also.
Although there was thus no violent Romanization of Gaul, Roman civilization rapidly progressed under imperial fostering, and by virtue of its own energy. Roman roads traversed the country; bridges spanned the rivers; aqueducts were constructed; cities grew, trade increased, agriculture improved, and the vine was introduced. At the time of Caesar’s conquest, the quick-minded Gauls were prepared to profit from a superior civilization; and under the mighty peace of Rome, men settled down to the blessings of safe living and law regularly enforced.
The spread of the Latin tongue and the finer elements of Latin culture followed the establishment of the Roman order. One Gallic city and then another adopted the new language according to its circumstances and situation. Of course the cities of Provincia took the lead, largely Italian as they were in population. On the other hand, Latin made slow progress among the hills of Auvergne. But farther north, the Roman city of Lyons was Latin-tongued from its foundation. Thence to the remoter north and west and east, Latin spread by cities, the foci of affairs and provincial administration. The imperial government did not demand of its subjects that they should abandon their native speech, but required in Gaul, as elsewhere, the use of Latin in the transaction of official business. This compelled all to study Latin who had affairs in law courts or with officials, or hoped to become magistrates. Undoubtedly the rich and noble, especially in the towns, learned Latin quickly, and it soon became the vehicle of polite, as well as official, intercourse. It was also the language of the schools attended by the noble Gallic youth. But among the rural population, the native tongues continued indefinitely. Obviously one cannot assign any specific time for the popular and general change from Celtic; but it appears to have very generally taken place before the Frankish conquest.[31]
By that time, too, those who would naturally constitute the educated classes, possessed a Latin education. First in the cities of Provincia, Nîmes, Arles, Vienne, Fréjus, Aix in Provence, then of course at Lyons and in Aquitaine, and later through the cities of the north-east, Trèves, Mainz, Cologne, and most laggingly through the north-west Belgic lands lying over against the channel and the North Sea, Latin education spread. Grammar and rhetoric were taught, and the great Classics were explained and read, till the Gauls doubtless felt themselves Roman in spirit as in tongue.
Of course they were mistaken. To be sure the Gaul was a citizen of the Empire, which not only represented safety and civilization, but in fact was the entire civilized world. He had no thought of revolting from that, any more than from his daily habits or his daily food. Often he felt himself sentimentally affected toward this universal symbol of his welfare. He had Latin speech; he had Roman fashions; he took his warm baths and his cold, enjoyed the sports of the amphitheatre, studied Roman literature, and talked of the Respublica and Aurea Roma. Yet he was, after all, merely a Romanized inhabitant of Gaul. Roman law and government, Latin education, and the colour of the Roman spirit had been imparted; but the inworking, creative genius of Rome was not within her gift or his capacity. The Gauls, however, are the chief example of a mediating people. Romanized and not made Roman, their epoch, their geographical situation, and their modified faculties, all made them intermediaries between the Roman and the Teuton.
If the Romanization of the “Three Gauls” was least thorough in Belgica, there was even less of it across the channel. Britain, as far north as the Clyde and Firth of Forth, was a Roman province for three or four hundred years. Latin was the language of the towns; but probably never supplanted the Celtic in the country. The Romanization of the Britons however, whether thorough or superficial, affected a people who were to be apparently submerged. They seem to have transmitted none of their Latin civilization to their Anglo-Saxon conquerors. Yet even the latter when they came to Britain were not quite untouched by Rome. They were familiar with Roman wares, if not with Roman ways; and certain Latin words which are found in all Teutonic languages had doubtless entered Anglo-Saxon.[32] But this early Roman influence was slight, compared with that which afterwards came with Christianity. Nor did the Roman culture, before the introduction of Christianity, exert a deep effect on Germany, at least beyond the neighbourhood of the large Roman or Romanized towns like Cologne and Mainz. In many ways, indeed, the Germans were touched by Rome. Roman diplomacy, exciting tribe against tribe, was decimating them. Roman influence, and sojourn at Rome, had taught much to many German princes. Roman weapons, Roman utensils and wares of all kinds were used from the Danube to the Baltic. But all this did not Romanize the Germans, any more than a number of Latin words, which had crept in, Latinized their language.[33]
CHAPTER III
GREEK PHILOSOPHY AS THE ANTECEDENT OF THE PATRISTIC APPREHENSION OF FACT
The Latin West afforded the milieu in which the thoughts and sentiments of the antique and partly Christian world were held in Latin forms and preserved from obliteration during the fifth and succeeding centuries, until taken up by the currents of mingled decrepitude and callowness which marked the coming of the mediaeval time. Latin Christianity survived, and made its way across those stormy centuries, to its mediaeval harbourage. The antique also was carried over, either in the ship of Latin Christianity, or in tenders freighted by certain Latin Christians who dealt in secular learning, though not in “unbroken packages.” Those unbroken packages, to wit, the Latin classics, and after many centuries the Greek, also floated over. But in the early mediaeval times, men preferred the pagan matter rehashed, as in the Etymologies of Isidore.
The great ship of Christian doctrine not only bore bits of the pagan antique stowed here and there, but itself was built with many a plank of antique timber, and there was antique adulteration in its Christian freight; or, in other words, the theology of the Church Fathers was partly made of Greek philosophy, and was put together in modes of Greek philosophic reasoning. The Fathers lived in the Roman Empire, or in what was left of it in the third, fourth, fifth, and sixth centuries. Many of them were born of pagan parents, and all received the common education in grammar, rhetoric, and literature, which were pagan and permeated with pagan philosophy. For philosophy did not then stand apart from life and education; but had become a source of principles of conduct and “daily thoughts for daily needs.” Many