Civilisation en France, vol. iv. p. 142. Even Duplessis Mornay (Mém. vol. iv. p. 374) calls him ‘le meilleur des empereurs payens;’ and Ritter (Hist. of Philos. vol. iv. p. 222), ‘the virtuous and noble emperor.’
328
Neander (History of the Church, vol. i. p. 122) observes, that the best emperors opposed Christianity, and that the worst ones were indifferent to its encroachments. The same remark, in regard to Marcus and Commodus, is made by Gibbon (Decline and Fall, chap. xvi. p. 220, Lond. 1836). Another writer, of a very different character, ascribes this peculiarity to the wiles of the devil: ‘In the primitive times, it is observed that the best emperors were some of them stirred up by Satan to be the bitterest persecutors of the Church.’ Memoirs of Colonel Hutchinson, p. 85.
329
By which, indeed, he is sorely puzzled. ‘On reconnaîtra mon impartialité dans quelques circonstances où je fais remarquer chez les inquisiteurs des dispositions généreuses; ce qui me porte à croire que les atroces sentences rendues par le Saint-Office, sont plutôt une conséquence de ses lois organiques, qu'un effet du caractère particulier de ses membres.’ Llorente, Histoire Critique de l'Inquisition d'Espagne, vol. i. p. xxiii.: compare vol. ii. pp. 267, 268, vol. iv. p. 153.
330
Highly spoken of by the late Blanco White, a most competent judge. See Doblado's Letters from Spain, p. 5.
331
‘It is, however, universally acknowledged, for the credit of the corps at Barcelona, that all its members are men of worth, and most of them distinguished for humanity.’ Townsend's Journey through Spain, in 1786 and 1787, vol. i. p. 122, Lond. 1792.
332
In 1546, the Venetian ambassador at the court of the Emperor Charles V. stated, in an official report to his own government on his return home, ‘that in Holland and in Friesland, more than 30,000 persons have suffered death at the hands of justice for Anabaptist errors.’ Correspondence of Charles V. and his Ambassadors, edited by William Bradford, Lond. 8vo, 1850, p. 471. In Spain, the Inquisition, during the eighteen years of Torquemada's ministry, punished, according to the lowest estimate, upwards of 105,000 persons, of whom 8,800 were burned. Prescott's History of Ferdinand and Isabella, vol. i. p. 265. In Andalusia alone, during a single year, the Inquisition put to death 2,000 Jews, ‘besides 17,000 who underwent some form of punishment less severe than that of the stake.’ Ticknor's History of Spanish Literature, vol. i. p. 410. For other statistical evidence on this horrible subject, see Llorente, Histoire de l'Inquisition, vol. i. pp. 160, 229, 238, 239, 279, 280, 406, 407, 455, vol. ii. pp. 77, 116, 376, vol. iv. p. 31; and, above all, the summary at pp. 242–273.
333
On the diminished love of war, which is even more marked than the actual diminution of war, see some interesting remarks in Comte, Philosophie Positive, vol. iv. pp. 488, 713, vol. vi. pp. 68, 424–436, where the antagonism between the military spirit and the industrial spirit is, on the whole, well worked out; though some of the leading phenomena have escaped the attention of this eminent philosopher, from his want of acquaintance with the history and present state of political economy.
334
In Pellew's Life of Sidmouth, 1847, vol. iii. p. 137, this prolonged peace is gravely ascribed to ‘the wisdom of the adjustment of 1815;’ in other words, to the proceedings of the Congress of Vienna!
335
Unless more zeal has been displayed in the diffusion of moral and religious principles; in which case it would be possible for the principles to be stationary, and yet their effects be progressive. But so far from this, it is certain that in the Middle Ages there were, relatively to the population, more churches than there are now; the spiritual classes were far more numerous, the proselyting spirit far more eager, and there was a much stronger determination to prevent purely scientific inferences from encroaching on ethical ones. Indeed, during the Middle Ages, the moral and religious literature outweighed all the profane literature put together; and surpassed it, not only in bulk, but also in the ability of its cultivators. Now, however, the generalizations of moralists have ceased to control the affairs of men, and have made way for the larger doctrine of expediency, which includes all interests and all classes. Systematic writers on morals reached their zenith in the thirteenth century, fell off rapidly after that period, were, as Coleridge well says, opposed by ‘the genius of Protestantism:’ and, by the end of the seventeenth century, became extinct in the most civilized countries; the Ductor Dubitantium of Jeremy Taylor being the last comprehensive attempt of a man of genius to mould society solely according to the maxims of moralists. Compare two interesting passages in Mosheim's Ecclesiast. Hist., vol. i. p. 338, and Coleridge's Friend, vol. iii. p. 104.
336
Herder boldly asserts that man originally, and by virtue of his organization, is peaceably disposed; but this opinion is decisively refuted by the immense additions which, since the time of Herder, have been made to our knowledge of the feelings and habits of savages. ‘Indessen ist's wahr, dass der Bau des Menschen vorzüglich auf die Vertheidigung, nicht auf den Angriff gerichtet ist: in diesem muss ihm die Kunst zu Hülfe kommen, in jener aber ist er von Natur das kräftigste Geschöpf der Erde. Seine Gestalt selbst lehret ihn also Friedlichkeit, nicht räuberische Mordverwüstung, – der Humanität erstes Merkmal.’ Ideen zur Geschichte, vol. i. p. 185.
337
Hence, no doubt, that acuteness of the senses, natural, and indeed necessary, to an early state of society, and which, being at the expense of the reflecting faculties, assimilates man to the lower animals. See Carpenter's Human Physiology, p. 404; and a fine passage in Herder's Ideen zur Geschichte, vol. ii. p. 12: ‘Das abstehende thierische Ohr, das gleichsam immer lauscht und horchet, das kleine scharfe Auge, das in der weitesten Ferne den kleinsten Rauch oder Staub gewahr wird, der weisse hervorbleckende, knochenbenagende Zahn, der dicke Hals und die zurückgebogene Stellung ihres Kopfes auf demselben.’ Compare Prichard's Physical Hist. of Mankind, vol. i. pp. 292, 293; Azara, Amérique Méridionale, vol. ii. p. 18; Wrangel's Polar Expedition, p. 384; Pallme's Travels in Kordofan, pp. 132, 133.
338
‘Among some Macedonian tribes, the man who had never slain an enemy was marked by a degrading badge.’ Grote's History of Greece, vol. xi. p. 397. Among the Dyaks of Borneo, ‘a man cannot marry until he has procured a human head; and he that has several may be distinguished by his proud and lofty bearing, for it constitutes his patent of nobility.’ Earl's Account of Borneo, in Journal of Asiatic Society, vol. iv. p. 181. See also Crawfurd on Borneo, in Journal of Geog. Soc., vol. xxiii. pp. 77, 80. And for similar instances of this absorption of all other ideas into warlike ones, compare Journal of Geog. Soc., vol. x. p. 357; Mallet's Northern Antiquities, pp. 158, 159, 195; Thirlwall's Hist. of Greece, vol. i. pp. 226, 284, vol. viii. p. 209; Henderson's History of Brazil, p. 475; Southey's History of Brazil, vol. i. pp. 126, 248; Asiatic Researches, vol. ii. p. 188, vol. vii. p. 193; Transactions of Bombay Society, vol. ii. pp. 51, 52; Hoskins's Travels in Ethiopia, p. 163; Origines du Droit, in Œuvres de Michelet, vol. ii. pp. 333, 334 note. So also the Thracians: γῆς δὲ ἐργάτην καὶ ληιστύος, κάλλιστον. Herodotus, book v. chap. 6, vol. iii. p. 10, edit. Baehr.
339
Malcolm (History of Persia, vol. i. p. 204) says of the Tartars, ‘There is only one path to eminence, that of military renown.’ Thus, too, in the Institutes of Timour, p. 269: ‘He only is equal to stations of power and dignity, who is well acquainted with the military art, and with the various modes of breaking and defeating hostile armies.’ The same turn of mind is shown in the
