THREE:After considering by what agencies the seeds of religious belief were carried from place to place, we have to examine, what was even more important, the quality of the soil on which they fell. And here, to continue the metaphor, we shall find that the Roman plough had not only broken through the crust of particularist prejudice, but had turned up new social strata eminently fitted to receive and nourish the germs scattered over their surface by every breeze and every bird of passage, or planted and watered by a spiritual sowers hand. Along with the positive check of an established worship, the negative check of dissolving criticism had, to a great extent, disappeared with the destruction of the rgime which had been most favourable to its exercise during the early stages of progress. The old city aristocracies were not merely opposed on patriotic grounds to free-trade in religion, but, as the most educated and independent class in the community, they were the first to shake off supernatural beliefs of every kind. We have grown so accustomed to seeing those beliefs upheld by the partisans of political privilege and attacked in the name of democratic principles, that we are apt to forget how very modern is the association of free-thought with the supremacy of numbers. It only dates from the French Revolution, and even now it is far from obtaining everywhere. Athens was the most perfectly organised democracy of antiquity, and in the course of this work we have repeatedly had occasion to observe how strong was the spirit of religious bigotry among the Athenian people. If we want rationalistic opinions we must go to the great nobles and their friends, to a Pericles, a Critias, or a Protagoras. There must also have been perfect intellectual liberty among205 the Roman nobles who took up Hellenic culture with such eagerness towards the middle of the second century B.C., and among those who, at a later period, listened with equanimity or approval to Caesars profession of Epicureanism in a crowded senatorial debate. It was as much in order that the De Rerum Natura should have been written by a member of this class as that the Aeneid should proceed from the pen of a modest provincial farmer. In positive knowledge, Virgil greatly excelled Lucretius, but his beliefs were inevitably determined by the traditions of his ignorant neighbours. When civil war, proscription, delation, and, perhaps more than any other cause, their own delirious extravagance, had wrought the ruin of the Roman aristocracy, their places were taken by respectable provincials who brought with them the convictions without the genius of the Mantuan poet; and thenceforward the tide of religious reaction never ceased rising until the Crusades, which were its supreme expression, unexpectedly brought about a first revival of Hellenic culture. On that occasion, also, the first symptoms of revolt manifested themselves among the nobles; taking the form of Gnosticism in the brilliant courts of Languedoc, and, at a later period, of Epicureanism in the Ghibelline circles of Florentine society; while, conversely, when the Ciompi or poorer artisans of Florence rose in revolt against the rich traders, one of the first demands made by the successful insurgents was, that a preaching friar should be sent to give them religious instruction. At a still later period, the same opposition of intellectual interests continues to be defined by the same social divisions. Two distinct currents of thought co-operated to bring about the Protestant Reformation. One, which was religious and reactionary, proceeded from the people. The other, which was secularising, scholarly, and scientific, represented the tendencies of the upper classes and of those who looked to them for encouragement and support. Throughout the sixteenth and seventeenth centuries, many noble names are to be found206 among the champions of reason; and while speculative liberty is associated with the ascendency of the aristocratic party, superstition and intolerance are associated with the triumph of the people, whether under the form of a democracy or of a levelling despotism. So, also, the great emancipating movement of the eighteenth century was fostered by the descendants of the Crusaders, and, until after the Revolution, met with no response among the bourgeoisie or the people; indeed the reaction in favour of supernaturalism was begun by a child of the people, Rousseau. All this, as we have already observed, has been reversed in more recent times; but the facts quoted are enough to prove how natural it was that in the ancient world decay of class privileges should be equivalent to a strengthening of the influences which made for supernaturalism and against enlightened criticism."Are you joking," he asked, "or what?"
It is a long established fact that a reader will be distracted by the readable content of a page when looking at its layout.
THREE:The fault of this last, crowning breach of faith was not all with the Red-men by any means. But the difficulty would be to have that believed. The world at large,or such part of it as was deigning to take heed of this struggle against heavy odds, this contest between the prehistoric and the makers of history,the world at large would not go into the details, if indeed it were ever to hear them. It would know just this, that a band of Indians, terrible in the very smallness of their numbers, were meeting the oncoming line of civilization from the East with that of the savagery of the West, as a prairie fire is met and checked in its advance by another fire kindled and set on to stop it. It would know that the blood of the masters of the land was being spilled upon the thirsty, unreclaimed ground by those who were, in right and justice, for the welfare of humanity, masters no more. It would know that the voice which should have been that of authority and command was often turned to helpless complaint or shrieks for mercy. And it[Pg 304] would not stop for the causes of these things; it could not be expected to. It would know that a man had come who had promised peace, confidently promised it in the event of certain other promises being fulfilled, and that he had failed of his purpose. The world would say that Crook had held in his grasp the Apaches and the future peace of an empire as large as that of Great Britain and Ireland, France and Germany in one, and that he had let it slip through nerveless fingers. It was signal failure.
It is a long established fact that a reader will be distracted by the readable content of a page when looking at its layout.
THREE:
THREE:[See larger version]
THREE:Surely he did! But when we brought them to go up with him, did he take their money and fly them around, the way others did? Or
