the best of laws, the best of constitutions. Look at the working of our parliaments during the reigns of William III and Anne, and see how powerless good constitutions are, when the men who work them are false and venal. Look, on the other hand, at the Roman Empire from the time of Vespasian to that of the Antonines, and see how well even a bad constitution will succeed, when good men are working it.
Bad laws, I say, will work tolerably under good men, if fitted to the existing circumstances by men of the world, as all Roman laws were. If they had not been such, how was the Roman Empire, at least in its first years, a blessing to the safety, prosperity, and wealth of every country it enslaved? But when defective Roman laws began to be worked by bad men, and that for 200 years, then indeed came times of evil. Let us take, then, Salvian’s own account of the cause of Roman decay. He, an eye-witness, imputes it all to the morals of Roman citizens. They were, according to him, of the very worst. To the general dissoluteness he attributes, in plain words, the success of the Frank and Gothic invaders. And the facts which he gives, and which there is no reason to doubt, are quite enough to prove him in the right. Every great man’s house, he says, was a sink of profligacy. The women slaves were at the mercy of their master; and the slaves copied his morals among themselves. It is an ugly picture: but common sense will tell us, if we but think a little, that such will, and must, be the case in slave-holding countries, wherever Christianity is not present in its purest and strongest form, to control the passions of arbitrary power.
But there was not merely profligacy among these Gauls. That alone would not have wrought their immediate ruin. Morals were bad enough in old Greece and Rome; as they were afterwards among the Turks: nevertheless as long as a race is strong; as long as there is prudence, energy, deep national feeling, outraged virtue does not avenge itself at once by general ruin. But it avenges itself at last, as Salvian shews—as all experience shews. As in individuals so in nations, unbridled indulgence of the passions must produce, and does produce, frivolity, effeminacy, slavery to the appetite of the moment, a brutalized and reckless temper, before which, prudence, energy, national feeling, any and every feeling which is not centered in self, perishes utterly. The old French noblesse gave a proof of this law, which will last as a warning beacon to the end of time. The Spanish population of America, I am told, gives now a fearful proof of this same terrible penalty. Has not Italy proved it likewise, for centuries past? It must be so, gentlemen. For national life is grounded on, is the development of, the life of the family. And where the root is corrupt, the tree must be corrupt likewise. It must be so. For Asmodeus does not walk alone. In his train follow impatience and disappointment, suspicion and jealousy, rage and cruelty, and all the passions which set man’s hand against his fellow-man. It must be so. For profligacy is selfishness; and the family, and the society, the nation, exists only by casting away selfishness and by obeying law:—not only the outward law, which says in the name of God, ‘Thou shalt not,’ but the inward law, the Law of Christ, which says, ‘Thou must;’ the law of self-sacrifice, which selfish lust tramples under foot, till there is no more cohesion left between man and man, no more trust, no more fellow-help, than between the stags who fight for the hinds; and God help the nation which has brought itself to that!
No wonder, therefore, if Salvian’s accounts of Gaulish profligacy be true, that Gaulish recklessness reached at last a pitch all but incredible. It is credible, however shocking, that as he says, he himself saw, both at Treves, and another great city (probably Cologne, Colonia Agrippina, or ‘The Colony’ par excellence) while the destruction of the state was imminent, ‘old men of rank, decrepit Christians, slaves to gluttony and lust, rabid with clamour, furious with bacchanalian orgies.’ It is credible, however shocking, that all through Gaul the captivity was ‘foreseen, yet never dreaded.’ And ‘so when the barbarians had encamped almost in sight, there was no terror among the people, no care of the cities. All was possest by carelessness and sloth, gluttony, drunkenness, sleep, according to that which the prophet saith: A sleep from the Lord had come over them.’ It is credible, however shocking, that though Treves was four times taken by the barbarians, it remained just as reckless as ever; and that—I quote Salvian still—when the population was half destroyed by fire and sword, the poor dying of famine, corpses of men and women lying about the streets breeding pestilence, while the dogs devoured them, the few nobles who were left comforted themselves by sending to the Emperor to beg for Circensian games.
Those Circensian games, and indeed all the public spectacles, are fresh proofs of what I said just now; that if a bad people earn bad government, still a bad government makes a bad people.
They were the most extraordinary instance which the world ever saw, of a government setting to work at a vast expense to debauch its subjects. Whether the Roman rulers set that purpose consciously before them, one dare not affirm. Their notion probably was (for they were as worldly wise as they were unprincipled) that the more frivolous and sensual the people were, the more quietly they would submit to slavery; and the best way to keep them frivolous and sensual, the Romans knew full well; so well, that after the Empire became Christian, and many heathen matters were done away with, they did not find it safe to do away with the public spectacles. The temples of the Gods might go: but not the pantomimes.
In one respect, indeed, these government spectacles became worse, not better, under Christianity. They were less cruel, no doubt: but also they were less beautiful. The old custom of exhibiting representations of the old Greek myths, which had something of grace and poetry about them, and would carry back the spectators’ thoughts to the nobler and purer heroic ages, disappeared before Christianity; but the old vice did not. That was left; and no longer ennobled by the old heroic myths round which it had clustered itself, was simply of the silliest and most vulgar kind. We know in detail the abominations, as shameless and ridiculous, which went on a century after Salvian, in the theatres of Constantinople, under the eyes of the most Christian Emperor Justinian, and which won for that most infamous woman, Theodora, a share in his imperial crown, and the right to dictate doctrine to the Christian Bishops of the East, and to condemn the soul of Origen to everlasting damnation, for having exprest hopes of the final pardon of sinners. We can well believe, therefore, Salvian’s complaints of the wickedness of those pantomimes of which he says, that ‘honeste non possunt vel accusari;’ he cannot even accuse them without saying what he is ashamed to say; I believe also his assertion, that they would not let people be modest, even if they wished; that they inflamed the passions, and debauched the imaginations of young and old, man and woman, and—but I am not here to argue that sin is sin, or that the population of London would be the worse if the most shameless persons among them were put by the Government in possession of Drury Lane and Covent Garden; and that, and nothing less than that, did the Roman pantomimes mean, from the days of Juvenal till those of the most holy and orthodox Empress Theodora.
‘Who, knowing the judgment of God, that they who do such things are worthy of death, not only do the same, but have pleasure in them that do them.’
Now in contrast to all these abominations, old Salvian sets, boldly and honestly, the superior morality of the barbarians. That, he says, is the cause of their strength and our weakness. We, professing orthodoxy, are profligate hypocrites. They, half heathens, half Arians, are honester men, purer men than we. There is no use, he says, in despising the Goths as heretics, while they are better men than we. They are better Christians than the Romans, because they are better men. They pray to God for success, and trust in him, and we presumptuously trust in ourselves. We swear by Christ: but what do we do but blaspheme him, when we swear ‘Per Christum tollo eum,’ ‘I will make away with him,’ ‘Per Christum hunc jugulo,’ ‘I will cut his throat,’ and then believe ourselves bound to commit the murder which we have vowed? . . . ‘The Saxons,’ he says, ‘are fierce, the Franks faithless, the Gepidæ inhuman, the Huns shameless. But is the Frank’s perfidy as blameable as ours? Is the Alman’s drunkenness, or the Alan’s rapacity, as damnable as a Christian’s? If a Hun or a Gepid deceives you, what wonder? He is utterly ignorant that there is any sin in falsehood. But what of the Christian who does the same? The Barbarians,’ he says, ‘are better men than the Christians. The Goths,’ he says, ‘are perfidious,
