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CIVILIZATION
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Cornell University
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http://www.archive.org/details/cu31924029765694
A THEORY OF CIVILISATION
/
A THEORY OF
CIVILISATION
BY
SHOLTO O. G. DOUGLAS
NEW YORK
THE MACMILLAN COMPANY
1914
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CONTENTS
PAGE
Introduction 7
PART I
CHAPTER
I. Ancient Greece 31
INTRODUCTION
Why did the civilisation of ancient Greece and
Rome decay and die ? That is a question which
must occur to every mind that studies the
history of classical civilisation. Why did that
former period of knowledge and culture, of vast
intellectual and artistic achievement, fail to pass
by a direct path of ascent into our modern
civilisation? We know that there were intel-
lects at work in the world then which were not
separated by any real gulf of difference from
the intellects that have crowned our modern
civilisation. In every purely intellectual point
the great men of that period were not inferior
to the great men of modern times— or, at any
rate, were not utterly inferior to them. In
poetry—epic, lyric, dramatic— Greece and Rome
have left us models which we have barely sur-
passed. In sculpture we have never reached
8 A THEORY OF CIVILISATION
the perfection of Greece. Of classical painting
we possess next to nothing, and we know so
little that itwould be rash to claim for the
modem world an overwhelming superiority of
craftsmanship. In architecture we may look
proudly on Chartres or Ely ; but, with thoughts
of the Parthenon and of the temples of
Paestum, we dare not claim an intrinsic
superiority for Christian architecture. And
even in the latter days of the great epoch of
Greco -Roman civilisation, Tacitus, that most
perfect craftsman of prose literature, gave the
world in his Annals a work that some of us
may weU think has never been equalled.
Why did this civilisation collapse utterly, as
though the superstructure was too heavy for
the foundation?
The advancing waves of barbarism, we are
told, broke through the barriers, and spread
like a rising tide of savagery over the Roman
world. Yes, but why did that happen at this
period? Have we any real reason a reason, —
that is, that we have not reached ex post
—
facto for supposing that barbarian Power was
greater in the fourth and following centuries
of our era than in the hundred years that centre
round the principate of Augustus? We read
of the irresistible stream of immigration pour-
INTRODUCTION 9
16 A THEORY OF CIVILISATION
No doubt evolution made trial of many
faiths before it found that which it sought,
just as evolution may be said to make many
trialsbefore it finds the desirable variation in
the animal that will lead to a higher species.
It found the desirable faith in Judaea. From
the almost elementary facts of the life of Christ
was evolved the fabric of mediaeval Chris-
tianity. In this new faith mankind found the
new psychic illusion, which could take the place
of the dead or moribund Olympian fables
But it was long before the descendants of
the men of the outworn Roman world reached
that lowly, unsophisticated condition ofmind
in which they could accept generally and un-
reservedly the new psychic illusion. It was
INTRODUCTION 17
18 A THEORY OF CIVILISATION
come into prominence in Italy, the old home
of its precursor, rather than in Judaea, the land
of its birth, for—on the principle that a prophet
isnot without honour save in his own coimtry
— the Jews saw too much of the real Christ to
accept His divinity ; it was only at a distance
from the historical home of its founder that the
great psychic illusion could find its necessary
environment. And Judaea was farther from
Rome then than it is now and the distance
;
INTRODUCTION 27
ANCIENT GREECE
ANCIENT GREECE 33
44 A THEORY OF CIVILISATION
being the god of heavy debauchery, was one
" who set the soul free from the prison of the
flesh," to use the expression of the Dionysiac
votaries. {Gardner and Jevons: Manual of
Greek Antiquities, book iii. chap, iv.)
It was the influence of Zagreus-Osiris that
ANCIENT GREECE 49
ANCIENT GREECE 55
CHAPTER II
64 A THEORY OF CIVILISATION
numerable possible variations of conduct the
succeeding and surviving variation was that
which induced men to act and fight to the
advancement of the community ;for this a
faith in the reality of Bellona was the necessary
psychic illusion.
It is only by such a faith that heroic self-
70 A THEORY OF CIVILISATION
deities that i>sychic illusion which Greece had
outgrown
In the new and closely related illusions
which Rome thus received from Greece, Rome
found a new psychic source of life which
enabled her to gain the hegemony of European
civilisation. The fact that Romans and Greeks
were connected phylogenetically made it a
simple matter for Rome to accept the out-
worn psychic illusions of Greece that was a :
74 A THEORY OF CIVILISATION
lished Rome firmly upon the path of progress.
It is generally recognised that Roman art was
lectual movement
are observable long after
their cause has ceased to operate.
efficient
Thus conquest became almost a habit with the
—
THE AUGUSTAN AGE 83
84 A THEORY OF CIVILISATION
In any case we must admire the unerring
instinct which led Augustus to see in the
rejuvenation of her ancient religion the only
hope that Rome could have of stemming the
tide of decadence. Augustus was supremely
right,but in actual fact he was attempting the
impossible. Disillusion was coming to reign
in the hearts of Romans with a sway that no
imperial rescripts or examples could overcome.
Vergil used all the magic of his verse vainly
in the same cause ; the whole Aeneid is, in a
sense, an attempt to reconstruct the Hellenised
religion of —
Rome to reinspire the moribund
faith of a disillusioned patriotism. For this
—
purpose the purpose more especially of
Augustus— the Aeneid was a failure it could ;
86 A THEORY OF CIVILISATION
Vergil seems always to be writing down to the
level of the previous literary generation, and
the genius of the writer appears in the subtle
way in which he could thus appeal to lower
minds while retaining another artistic appeal,
in the second intention, to the highest intellects
among his contemporaries. It is just this
bilateral appeal which makes it so difficult for
us men of the twentieth century at first to
endorse unreservedly the artistic estimate
which the criticism of the ages has laid upon
his works.
The strength of the Augustan policy lay in
its reactionary nature, and in nothing can we
admire the marvellous cleverness of Augustus
more than in his attempts to retain the tide of
progression at the high level which it reached
in his principate by the support which he gave
consistently to all reactionary religious prin-
ciples. Unconsciously, no doubt, he was seek-
ing to re-establish the psychic illusions which
were slipping away from the minds of the
Romans
The attempt was useless because a psychic
illusion is an organic growth, not a work of
artificiality. But he was laying his finger upon
the weak spot, and we must regard with admir-
ation the intuition which was able to detect
";
.
this.
In working out his policy with regard to
religion, Augustus found a useful lieutenant,
after the death of Vergil, in Ovid. Ovid's
Metamorphoses, and more especially his Fasti,
were clearly part of the Augustan determina-
tion to renovate as much as possible the power
of Roman religion.
The last poem of the Metamorphoses, which
tells of the transformation of Julius Caesar into
a star, was intended to give a religious sanction
for the inauguration of imperial autocracy.
The apotheosis of Julius was the first of a long
series of imperial apotheoses. Many writers
have been content to dismiss such things as
trivial does not seem to be
absurdities. It
94 A THEORY OF CIVILISATION
see a continual decrease of the influence of
Rome upon the world to the advantage of the
barbarians
On the literary side we find only two writers
of this period whose greatness is beyond ques-
tion, Tacitus and Juvenal ; the dates of their
deaths are unknown, but it is probable that
they took place before A.D. 130. It is in
agreement with a theory of the intellectual
religious causes of civilisation that decadence
should be noticeable in literary work at an
earlier period than in political facts we have ;
to the uncultured.
The rejection of Gnosticism has a further
interest in leading to the evolution of a cultured
erudition within Christianity to overcome the
gnosis of the comparatively cultured heretics.
Evolution thus brought about the accept-
ance of the and this increased
irrational, the
strength of the Church numerically, for the
uncultured, who could accept the irrational
without difficulty, were in a numerical
majority : at the same time, it laid the founda-
tion of that growth of intellectuality which
is the concomitant of improved
inseparable
civilisation. The acceptance of the irrational,
at the same time, was all in favour of an
increase in the power of the psychic illusion
of the divine origin of the founder of Chris-
tianity. The men to whom we owe special
—
THE DARK AGES 119
a higher authority.
Saint-worship thus was adopted in the later
stage of Catholic evolution as a secondary
support to the psychic illusion of the ever-
watchful eye of Christ. It naturally involved
CHAPTER VI
ANCIENT EGYPT
BUDDHISM
ISLAM
ISLAM 199
when Europe
greatest brilliance at the time
was passing through the dark period between
Olympianism and the glories of the Catholic
civilisation, the Mohammedan civilisation
seems to shine with a splendour that for
the most part is due to contrast.
It may be said that Mohammedan civilisation
CONFUCIANISM
CONFUCIAI^ISM 207
CONFUCIANISM 213
CONFUCIANISM 215