Persia, Lydia, northern Africa, Spain, had successively fallen under the devouring7 zeal8 of the fanatics9 of the desert. Hot and arid11 and consuming as the sun o’er yellow sands was the inspiration of the Prophet fire-breathing thro’ the Koran. “The sword,” says Mahomet, “is the key of heaven. A drop of blood shed in the cause of God is of more avail than two months of fasting and prayer; whoso falls in battle, all his sins are forgiven; at the day of judgment12 his wounds shall be as resplendent as vermillion and odoriferous as musk13.” Hearts thus athirsting aflame had as their dream-goal, their vermillion glory—the[55] conquest and subjugation14 of the city of the C?sars, the city of the Church, Rome, Immortal15 Rome.
From the Bosphorus to the Gibraltar glowed the victor Crescent with extremities16 burning into Europe. Unsuccessful on the Bosphorus but successful on the Gibraltar, Spain was soon enveloped17 in its fanatic10 fire and its flame-tongues darted18 over the Pyrenees.
The Saracens of Spain were commanded by Abderame, favorite of the caliph Hashen, victor of many fields, idol19 of the army, and devout20 believer in the promises of the Prophet. Abderame was proud of his battle scars, not yet indeed resplendent as vermillion and odoriferous as musk, but potentially so and cherished accordingly. He would yet slay21 “many cut-throat dogs of misbelievers” and so gain more vermillion. One is here tempted22 to say, in the words of Virgil describing the sacrifice of Iphigenia,
“Learn thou then
To what damned deeds religion urges men.”
Too bad that the word “religion” must needs do service to express the extravagances of mythology23, the ravings of fanaticism24, and the teachings of the gentle Christ.
Eudes, duke of Aquitaine, first opposed the Moslems as they advanced beyond the Pyrenees. He was at first successful but later suffered a signal defeat at Toulouse, “in so much so”, says an old chronicler, “that only God could count the number of Christians26 slain28.” Eudes himself escaped and hastening northward29 sought the aid of Charles, duke of Austrasia, mayor of the palace, and soon to be known as Charles Martel (Charles the Hammer.)
On came the conquering Saracen hosts, grown insolent30 by victory, deeming themselves invincible31, and proudly confident in the destiny that should lead them to Rome. Asia and Africa[56] were in arms against Europe; the old against the new; maturity32 against lusty youth; and they met steel to steel on the plains of Tours.
“He either fears his fate too much
Or his deserts are small;
Who dares not put it to the touch
And gain or lose it all.”
Tours towers in solemn awe33 in the vague What might have been. Was it wise to have risked Christendom on the issue of one battle? The result says Yes; but—
Upon what seeming trifles turns the hinge of destiny! The casting-vote of Callimachus, urged by the eloquence34 of Miltiades, made Marathon; panic-fear let loose among Darius’ million men made Arbela; an eclipse of the sun won at Zama; Teutoberger Wald, Chalons, Tours—invisible, unknown, but not the less effective were the forces in these fights making fatefully for defeat and for victory. That which we term a trifle may be as a single bead35 of perspiration36; trifling37 in itself, no doubt, but representative of a force far from trifling.
Battle raged indecisively all day long from early light till dark. Prince Charles seemed to wield38 the hammer of Thor. Abderame fell. The Saracens withdrew sullenly39 within their tents. Quiet darkness gathered mournfully over the living, the dying, and the dead.
And the next morning there was a great silence in the Moslem25 camp; in so much that the Christians trembled as at some uncanny treachery and stood awaiting they knew not what. But as the early morning hours passed and broad daylight brought back manly40 courage, the Christian27 army approached the camp of the enemy. It was deserted41. The foe42 had fled. Christendom had won.
Charles did not immediately pursue the fleeing Moslem hordes43. He still feared treachery. Perhaps, too, some wakening[57] sentiment of humanity restrained him from further bloodshed. The vast plains of Tours were covered with ghastly forms horribly hacked44 and hewed45 but now strangely still. According to an old chronicle the number of Moslem dead upon the field of Tours was three hundred and fifty thousand; that of the Christians, fifteen hundred. Surely that was enough of slaughtering46 death even for Karl Martel.
The battle of Tours was fought Oct. 4, 732 A. D. The following Spring Charles went in pursuit of the Saracens who were still ravaging47 southern France. They withdrew from place to place as Charles drew near; and ultimately—without risking another encounter with the Hammer of Thor—they retired48 across the Pyrenees. France was freed from the Crescent.
The Eighth Century.
All writers agree that the eighth century was the darkest age of the so-called Dark Ages. The Benedictine monks49, authors of L’ histoire litteraire de la France say that the eighth century was the darkest, the most ignorant, the most barbarous that France had ever seen. It seemed to be the seething51 culmination52 of four hundred years of Barbarism, one infusion53 following fast upon another.
In 407 A. D. the Vandals from the upper Rhine invaded Gaul and Germany: in 410 the West Goths under Alaric besieged54 and sacked Rome: in 429 the Vandals under Genseric came down upon Numidia and Mauritania: in 443 the Burgundian invaders55 settled on the upper Rhone and on the Saone: in 451 came the Huns under Attila. Towards the end of the fifth century the Franks from the lower Rhine came into Gaul, destroying every vestige56 of civilization that had survived the invasion and occupation of France by the Vandals and Burgundians. About this time, too, the Angles and Saxons established themselves in Britain,[58] and the Visigoths in Spain. In the sixth and seventh centuries the Heruli, the East Goths, and the Lombards destroyed whatever remained of Roman civilization in northern Italy.
And now to complete this scene of chaotic57 confusion came the fanatic Moslem hordes from the south. Surely every remaining reminder58 of old-world civilization seemed about to be crushed and broken to pieces between these contending crest59 waves of barbarism. The cataclysmic clash and crash came at the battle of Tours.
The Church.
William Turner, S. T. D. in his History of Philosophy speaking of the eighth century says: “We can scarcely realize the desolation that during these centuries reigned60 throughout what had been the Roman Empire. Although surrounded by all the external signs and conditions of dissolution and decay, the Church remained true to her mission of moral and intellectual enlightenment, drawing the nations to her by the very grandeur61 of her confidence in her mission of peace, and by the sheer force of her obstinate62 belief in her own ability to lift the new peoples to a higher spiritual and intellectual life. It was these traits in the character of the Church that especially attracted the barbarian63 kings. But, though towards the end of the fifth century Clovis became a Christian, it was not until the beginning of the ninth century that the efforts of the Church to reconquer the countries of Europe to civilization began to show visible results. The Merovingian kings—the ‘do-nothing-kings,’ as they were styled—could scarcely be called civilized64. Even Charlemagne, who was the third of the Carolingian dynasty, could hardly write his name.”
The Church is for all ages and all conditions of men. She is equally effective in answering the soul-questionings of savage65 peoples, barbarous, semi-civilized, cultured, and ?sthetic: of a superstitious66 monk50 of the Thebaid and of the philosopher[59] Augustine, Bishop67 of Hippo: of a Thais of the desert and of Ursula, virgin68 and martyr69: of Charles Martel, of the bloody70 battle Tours, and the gentle Francis of Assisi: of Constantine, Clovis, Charlemagne; and of John Henry Cardinal71 Newman, Mangan, Oscar Wilde, Strindberg, and Francis Thompson. As the manna that fell from heaven for the Israelites had in it every taste that might be in accordance with the peculiar72 desire of him who tasted, so in like manner, the Church of all ages has ever brought to her children that which was in accordance with their peculiar needs and desires. Fiercely kind, sternly kind, firmly kind, humanly kind, and divinely kind—as occasion may require, the Church has been and may be.
In Charles Martel, hero of Tours, the Church had a gallant73 defender74. Under his son Pepin, and his greater grandson Charlemagne, the Church made that leap forward, away from ninth century barbarism, up and onward75 to her fair and full flowering in the thirteenth century Renaissance76.
Greek Fire.
At the second siege of Constantinople, when Moslemah with a land force of one hundred twenty thousand Arabs and Persians stood ready to attack the city; and a fleet of eighteen hundred ships—as a moving forest,—covered the Bosphorus, Constantinople seemed doomed77. A night attack of the combined land and sea forces was planned; and no one might reasonably doubt the issue of the conflict. But here again the unexpected happened.
Truly the race is not to the swift nor is the battle to the strong. Marathon, Salamis, Arbela, Tours, Cressy, Poitiers, Agincourt, Saratoga, Valmy,—were battles not to the strong. “There’s a divinity that shapes our ends.”
As night approached and the formidable “moving forest”[60] gathered round the doomed city, suddenly there darted amidst the towering timbers—lighted monsters, Greek Fire-ships belching78 forth79 from dragon-mouthed prows80 the fatal Greek Fire. Here, there, everywhere plunged82 the fire-breathing ships leaving behind them Moslem vessels83 in flames. The Bosphorus was on fire. Of the fated soldiers in that mighty84 fleet of eighteen hundred ships, few escaped to make known the tragedy or to describe the horribly magnificent scene.
What was the Greek Fire? how compounded? how used? how propelled? does the world of today know the secret of Greek Fire? Gibbon says: “The historian who presumes to analyze85 this extraordinary composition should suspect his own ignorance and that of his Byzantine guides, so prone86 to the marvelous, so careless, and, in this instance, so jealous of the truth. From their obscure, and perhaps fallacious, hints it should seem that the principal ingredient of the Greek Fire was the naphtha, or liquid bitumen87, a light, tenacious88, and inflammable oil, which springs from the earth, and catches fire as soon as it comes in contact with the air. The naphtha was mingled89, I know not by what methods or in what proportions, with sulphur and with pitch that is extracted from evergreen90 firs. From this mixture, which produced a thick smoke and a loud explosion, proceeded a fierce and obstinate flame, which not only rose in perpendicular91 ascent92, but likewise burnt with equal vehemence93 in descent or lateral94 progress; instead of being extinguished, it was nourished and quickened by the element of water; and sand or vinegar were the only remedies that could damp the fury of this powerful agent, which was justly denominated by the Greeks the liquid or the maritime95 fire. For the annoyance96 of the enemy it was employed, with equal effect, by sea and land, in battles or in sieges. It was either poured from the rampart in large boilers97, or launched in red-hot balls of stone and iron, or darted in arrows and javelins98, twisted round with wax and tow, which had deeply imbibed99 the inflammable[61] oil; sometimes it was deposited in fire-ships, the victims and instruments of a more ample revenge, and was most commonly blown through long tubes of copper100 which were planted on the prow81 of a galley101, and fancifully shaped into the mouths of savage monsters, that seemed to vomit102 a stream of liquid and consuming fire.”
The paralyzing effect of fear let loose among a multitude of men has decisively determined103 many a battle. When the Romans saw elephants for the first time, and saw them too, in the midst of Pyrrhus’ hostile hosts bearing down upon them—those brave world-conquerors promptly104 turned and fled. Chariots armed with scythes105 madly rushing down upon a body of infantry106, were used with success by the Britons against C?sar’s terrified legions. And Greek Fire, Byzantium’s secret for four hundred years, infused such enduring terror into the hearts of the nations that had taken part in that night attack upon Constantinople, that this remembering fear, rather than the effective force of Byzantium, may be said to have saved Christendom.
By the defeat of Tours in the west and the failure of the siege in the east, the two horns of the Crescent, burning into Europe, were effectively repulsed107 and chilled. Mohammedanism with its threefold blight—propagation by the sword, polygamy, and religious intolerance—was swept back into Asia, leaving Europe to develop under the milder sway of Christianity.
Writers of note are unanimous in attributing to the victory of Charles Martel over the Saracens at Tours the deliverance of Europe from the thraldom108 of Mahomet. Even Gibbon so characteristically fond of “Snapping a solemn creed109 with solemn sneer” speaks of this battle as “the event that rescued our ancestors of Britain and our neighbors of Gaul from the civil and religious yoke110 of the Koran.” Arnold speaks of this victory as “among those signal deliverances which have effected for centuries the happiness of mankind.” The historian[62] Ranke writing of this period points out as “one of the most important epochs in the history of the world, the commencement of the eighth century, when on one side Mohammedanism threatened to overspread Italy and Gaul, and on the other the ancient idolatry of Saxony and Friesland once more forced its way across the Rhine. In this peril111 of Christian institutions, a youthful prince of Germanic race, Karl Martell, arose as their champion, maintained them with all the energy which the necessity for self-defense calls forth, and finally extended them into new regions.” Schlegel, with devoutly112 grateful heart, tells of this “mighty victory whereby the arm of Charles Martel saved and delivered the Christian nations of the West from the deadly grasp of all-destroying Islam.”
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1
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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victorious
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| adj.胜利的，得胜的 | |
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naval
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| adj.海军的，军舰的，船的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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Oxford
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| n.牛津（英国城市） | |
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6
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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zeal
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| n.热心，热情，热忱 | |
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fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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arid
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| adj.干旱的；(土地)贫瘠的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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13
musk
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| n.麝香, 能发出麝香的各种各样的植物，香猫 | |
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14
subjugation
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| n.镇压，平息，征服 | |
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15
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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18
darted
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| v.投掷，投射( dart的过去式和过去分词 )；向前冲，飞奔 | |
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idol
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| n.偶像，红人，宠儿 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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slay
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| v.杀死，宰杀，杀戮 | |
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22
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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23
mythology
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| n.神话，神话学，神话集 | |
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fanaticism
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| n.狂热，盲信 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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26
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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28
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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29
northward
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| adv.向北；n.北方的地区 | |
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30
insolent
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| adj.傲慢的，无理的 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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34
eloquence
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| n.雄辩；口才，修辞 | |
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bead
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| n.念珠；(pl.)珠子项链；水珠 | |
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perspiration
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| n.汗水；出汗 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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sullenly
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| 不高兴地，绷着脸，忧郁地 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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42
foe
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| n.敌人，仇敌 | |
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43
hordes
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| n.移动着的一大群( horde的名词复数 )；部落 | |
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hacked
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| 生气 | |
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45
hewed
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| v.（用斧、刀等）砍、劈( hew的过去式和过去分词 )；砍成；劈出；开辟 | |
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46
slaughtering
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| v.屠杀，杀戮，屠宰( slaughter的现在分词 ) | |
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ravaging
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| 毁坏( ravage的现在分词 )； 蹂躏； 劫掠； 抢劫 | |
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48
retired
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| adj.隐退的，退休的，退役的 | |
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49
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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50
monk
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| n.和尚，僧侣，修道士 | |
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51
seething
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| 沸腾的，火热的 | |
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52
culmination
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| n.顶点；最高潮 | |
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53
infusion
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| n.灌输 | |
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54
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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55
invaders
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| 入侵者，侵略者，侵入物( invader的名词复数 ) | |
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56
vestige
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| n.痕迹，遗迹，残余 | |
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57
chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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58
reminder
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| n.提醒物，纪念品；暗示，提示 | |
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59
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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60
reigned
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| vi.当政，统治（reign的过去式形式） | |
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61
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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62
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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64
civilized
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| a.有教养的，文雅的 | |
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65
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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66
superstitious
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| adj.迷信的 | |
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67
bishop
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| n.主教，（国际象棋）象 | |
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68
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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69
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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70
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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71
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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72
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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73
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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74
defender
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| n.保卫者，拥护者，辩护人 | |
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75
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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76
renaissance
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| n.复活，复兴，文艺复兴 | |
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77
doomed
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| 命定的 | |
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belching
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| n. 喷出，打嗝 动词belch的现在分词形式 | |
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forth
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| adv.向前；向外，往外 | |
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80
prows
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| n.船首( prow的名词复数 ) | |
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81
prow
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| n.(飞机)机头，船头 | |
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82
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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83
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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84
mighty
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| adj.强有力的；巨大的 | |
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analyze
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| vt.分析，解析 (=analyse) | |
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86
prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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87
bitumen
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| n.沥青 | |
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88
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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89
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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90
evergreen
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| n.常青树；adj.四季常青的 | |
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91
perpendicular
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| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
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92
ascent
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| n.(声望或地位)提高；上升，升高；登高 | |
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93
vehemence
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| n.热切；激烈；愤怒 | |
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lateral
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| adj.侧面的，旁边的 | |
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maritime
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| adj.海的，海事的，航海的，近海的，沿海的 | |
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annoyance
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| n.恼怒，生气，烦恼 | |
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97
boilers
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| 锅炉，烧水器，水壶( boiler的名词复数 ) | |
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98
javelins
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| n.标枪( javelin的名词复数 ) | |
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99
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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100
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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101
galley
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| n.（飞机或船上的）厨房单层甲板大帆船；军舰舰长用的大划艇； | |
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102
vomit
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| v.呕吐，作呕；n.呕吐物，吐出物 | |
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103
determined
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| adj.坚定的；有决心的 | |
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104
promptly
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| adv.及时地，敏捷地 | |
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105
scythes
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| n.（长柄）大镰刀( scythe的名词复数 )v.（长柄）大镰刀( scythe的第三人称单数 ) | |
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106
infantry
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| n.[总称]步兵(部队) | |
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107
repulsed
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| v.击退( repulse的过去式和过去分词 )；驳斥；拒绝 | |
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108
thraldom
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| n.奴隶的身份，奴役，束缚 | |
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109
creed
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| n.信条；信念，纲领 | |
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110
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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111
peril
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| n.(严重的)危险；危险的事物 | |
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112
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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