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Source: Lecky's History of European Morals from Augustus to Charlemagne, vol. 1 Third edition, revised (New York: D. Appleton, 1921).
The questions with which an historian of Morals ie chiefly concerned are the changes that have taken place in the moral standard and in the moral type. By the first, I understand the degrees in which, in different ages, recognised virtues have been enjoined and practised. By the second, I understand the relative importance that in different ages has been attached to different virtues. Thus, for example, a Roman of the age of Pliny, an Englishman of the age of Henry VIII., and an Englishman of our own day, would all agree in regarding humanity as a virtue, and its opposite as a vice; but their judgments of the acts which are compatible with a humane disposition would be widely different. A humane man of the first period might derive a keen enjoyment from those gladiatorial games, which an Englishman, even in the days of the Tudors, would regard as atrociously barbarous; and this last would, in his turn, acouiesce in many sports which would now be emphatically condemned. And, in addition to this change of standard, there is a continual change in the order of precedence which is given to virtues. Patriotism, chastity, charity, and humility are examples of virtues, each of which has in some ages been brought forward as of the most supreme and transcendent importance, and the very basis of a virtuous character, and in other ages been thrown into the background, and reckoned among the minor graces of a noble life. The heroic virtues, the amiable virtues, and what are called more especially the religious virtues, form distinct groups, to which, in different periods, different degrees of prominence have been assigned; and the nature, causes, and consequences of these changes in the moral type are among the most important branches of history.
In estimating, however, the moral condition of an age, it is not sufficient to examine the ideal of moralists. It is necessary also to enquire how far that ideal has been realised among the people. The corruption of a nation is often reflected in the indulgent and selfish ethics of its teachers; but it sometimes produces a reaction, and impels the moralist to an asceticism which is the extreme opposite of the prevailing spirit of society. The means which moral teachers possess of acting upon their fellows, vary greatly in their nature and efficacy, and the age of the highest moral teaching is often not that of the highest general level of practice. Sometimes we find a kind of aristocracy of virtue, exhibiting the most refined excellence in their teaching and in their actions, but exercising scarcely any appreciable influence upon the mass of the community. Sometimes we find moralists of a much less heroic order, whose influence has per meated every section of society. In addition, therefore, to the type and standard of morals inculcated by the teachers, an historian must investigate the realised morals of the people.
The three questions I have now briefly indicated are those which I have especially regarded in examining the moral history of Europe between Augustus and Charlemagne. As a preliminary to this enquiry, I have discussed at some length the rival theories concerning the nature and obligations of morals, and have also endeavoured to show what virtues are especially appropriate to each successive stage of civilisation, in order that we may afterwards ascertain to what extent the natural evolution has been affected by special agencies. I have then followed the moral history of the Pagan Empire, reviewing the Stoical, the Eclectic, and the Egyptian philosophies, that in turn flourished, showing in what respects they were the products or expressions of the general condition of society, tracing their influence in many departments of legislation and literature, and investigating the causes of the deepseated corruption which baffled all the efforts of emperors and philosophers. The triumph of the Christian religion in Europe next demands our attention. In treating this subject, I have endeavoured, for the most part, to exclude all considerations of a purely theological or controversial character, all discussions concerning the origin of the faith in Palestine, and concerning the first type of its doctrine, and to regard the Church simply as a moral agent, exercising its influence in Europe. Confining myself within these limits, I have examined the manner in which the circumstances of the Pagan Empire impeded or assisted its growth, the nature of the opposition it had to encounter, the transformations it underwent under the influence of prosperity, of the ascetic enthusiasm, and of the barbarian invasions, and the many ways in which it determined the moral condition of society. The growing sense of the sanctity of human life, the history of charity, the formation of the legends of the hagiology, the effects of asceticism upon civic and domestic virtues, the moral influence of monasteries, the ethics of the intellect, the virtues and vices of the decaying Christian Empire and of the barbarian kingdoms that replaced it, the gradual apotheosis of secular rank, and the first stages of that military Christianity which attained its climax at the Crusades, have been all discussed with more or less detail; and I have concluded my work by reviewing the changes that have taken place in the position of women, and in the moral questions connected with the relations of the sexes.
In investigating these numerous subjects, it has occasionally, though rarely, happened that my path has intersected that which I had pursued in a former work, and in two or three instances I have not hesitated to repeat facts to which I had there briefly referred. I have thought that such a course was preferable to presenting the subject shorn of some material incident, or to falling into what has always the appearance of an unpleasing egotism, by appealing unnecessarily to my own writings. Although the history of the period I have traced has never, so far as I am aware, been written from exactly the point of view which I have adopted, I have, of course, been for the most part moving over familiar ground, which has been often and ably investigated; and any originality that may be found in this work must lie, not so much in the facts which have been exhumed, as in the manner in which they have been grouped, and in the significance that has been ascribed to them. I have endeavoured to acknowledge the more important works from which I have derived assistance; and if I have not always done so, I trust the reader will ascribe it to the great multitude of the special histories relating to the subjects I have treated, to my unwillingness to overload my pages with too numerous references, and perhaps, in some cases, to the difficulty that all who have been much occupied with a single department of history must sometimes have, in distinguishing the ideas which have sprung from their own reflections, from those which have been derived from books.
There is one writer, however, whom I must especially mention, for his name occurs continually in the following pages, and his memory has been more frequently, and in these latter months more sadly, present to my mind than any other. Brilliant and numerous as are the works of the late Dean Milman, it was those only who had the great privilege of his friendship, who could fully realise the amazing extent and variety of his knowledge; the calm, luminous, and delicate judgment which he carried into so many spheres; the inimitable grace and tact of his conversation, coruscating with the happiest anecdotes, and the brightest and yet the gentlest humour; and, what was perhaps more remarkable than any single faculty, the admirable harmony and symmetry of his mind and character, so free from all the disproportion, and eccentricity, and exaggeration that sometimes make even genius assume the form of a splendid disease. They can never forget those yet higher attributes, which rendered him so unspeakably reverend to all who knew him well—his fervent love of truth, his wide tolerance, his large, generous, and masculine judgments of men and things; his almost instinctive perception of the good that is latent in each opposing party, his disdain for the noisy triumphs and the fleeting popularity of mere sectarian strife, the fond and touching affection with which he dwelt upon the images of the past, combining, even in extreme old age, with the keenest and most hopeful insight into the progressive movements of his time, and with a rare power of winning the confidence and reading the thoughts of the youngest about him. That such a writer should have devoted himself to the department of history, which more than any other has been distorted by ignorance, puerility, and dishonesty, I conceive to be one of the happiest facts in English literature, and (though sometimes diverging from his views) in many parts of the following work I have largely availed myself of his researches.
I cannot conceal from myself that this book is likely to encounter much, and probably angry, contradiction from different quarters and on different grounds. It is strongly opposed to a school of moral philosophy which is at present extremely influential in England; and, in addition to the many faults that may be found in its execution, its very plan must make it displeasing to many. Its subject necessarily includes questions on which it is exceedingly difficult for an English writer to touch, and the portion of history with which it is concerned has been obscured by no common measure of misrepresentation and passion. I have endeavoured to carry into it a judicial impartiality, and I trust that the attempt, however imperfect, may not be wholly useless to my readers.