LITMIR.BIZ

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(if after all it be a fact) which Victor states, that they tortured the nuns to extort from them shameful confessions against the priests.  But the history of the African persecution is the history of all persecutions, as confest again and again by the old fathers, as proved by the analogies of later times.  The sins of the Church draw down punishment, by making her enemies confound her doctrine and her practice.  But in return, the punishment of the Church purifies her, and brings out her nobleness afresh, as the snake casts his skin in pain, and comes out young and fair once more; and in every dark hour of the Church, there flashes out some bright form of human heroism, to be a beacon and a comfort to all future time.  Victor, for instance, tells the story of Dionysia, the beautiful widow whom the Vandals tried to torture into denying the Divinity of our Lord.—How when they saw that she was bolder and fairer than all the other matrons, they seized her, and went to strip her: and she cried to them, ‘Qualiter libet occidite: verecunda tamen membra nolite nudare,’ but in vain.  They hung her up by the hands, and scourged her till streams of blood ran down every limb.  Her only son, a delicate boy, stood by trembling, knowing that his turn would come next; and she saw it, and called to him in the midst of her shame and agony.  ‘He had been baptized into the name of the Blessed Trinity; let him die in that name, and not lose the wedding-garment.  Let him fear the pain that never ends, and cling to the life that endures for ever.’  The boy took heart, and when his turn came, died under the torture; and Dionysia took up the little corpse, and buried it in her own house; and worshipped upon her boy’s grave to her dying day.

      Yes.  God had his own left, even among those fallen Africans of Carthage.

      But neither there, nor in Spain, could the Vandals cure the evil.  ‘Now-a-days,’ says Salvian, ‘there are no profligates among the Goths, save Romans; none among the Vandals, save Romans.  Blush, Roman people, everywhere, blush for your morals.  There is hardly a city free from dens of sin, and none at all from impurity, save those which the barbarians have begun to occupy.  And do we wonder if we are surpassed in power, by an enemy who surpasses us in decency?  It is not the natural strength of their bodies which makes them conquer us.  We have been conquered only by the vices of our own morals.’

      Yes.  Salvian was right.  Those last words were no mere outburst of national vanity, content to confess every sin, save that of being cowards.  He was right.  It was not the mere muscle of the Teuton which enabled him to crush the decrepit and debauched slave-nations, Gaul and Briton, Iberian and African, as the ox crushes the frogs of the marsh.  The ‘sera juvenum Venus, ideoque inexhausta pubertas,’ had given him more than his lofty stature, and his mighty limbs.  Had he had nought but them, he might have remained to the end a blind Samson, grinding among the slaves in Cæsar’s mill, butchered to make a Roman holiday.  But it had given him more, that purity of his; it had given him, as it may give you, gentlemen, a calm and steady brain, and a free and loyal heart; the energy which springs from health; the self-respect which comes from self-restraint; and the spirit which shrinks from neither God nor man, and feels it light to die for wife and child, for people, and for Queen.

      PREFACE TO LECTURE III.—ON DR. LATHAM’S ‘GERMANIA.’

      If I have followed in these lectures the better known and more widely received etymology of the name Goth, I have done so out of no disrespect to Dr. Latham; but simply because his theory seems to me adhuc sub judice.  It is this, as far as I understand it.  That ‘Goth’ was not the aboriginal name of the race.  That they were probably not so called till they came into the land of the Getæ, about the mouths of the Danube.  That the Teutonic name for the Ostrogoths was Grutungs, and that of the Visigoths (which he does not consider to mean West-Goths) Thervings, Thüringer.  That on reaching the land of the Getæ they took their name; ‘just as the Kentings of Anglo-Saxon England took name from the Keltic country of Kent;’ and that the names Goth, Gothones, Gothini were originally given to Lithuanians by their Sclavonic neighbours.  I merely state the theory, and leave it for the judgment of others.

      The principal points which Dr. Latham considers himself to have established, are—

      That the area and population of the Teutonic tribes have been, on the authority of Tacitus, much overrated; many tribes hitherto supposed to be Teutonic being really Sclavonic, &c.

      This need not shock our pride, if proved—as it seems to me to be.  The nations who have influenced the world’s destiny have not been great, in the modern American sense of ‘big;’ but great in heart, as our forefathers were.  The Greeks were but a handful at Salamis; so were the Romans of the Republic; so were the Spaniards of America; so, probably, were the Aztecs and Incas whom they overthrew; and surely our own conquerors and re-conquerers of Hindostan have shewn enough that it is not numbers, but soul, which gives a race the power to rule.

      Neither need we object to Dr. Latham’s opinion, that more than one of the tribes which took part in the destruction of the Empire were not aboriginal Germans, but Sclavonians Germanized, and under German leaders.  It may be so.  The custom of enslaving captives would render pure Teutonic blood among the lower classes of a tribe the exception and not the rule; while the custom of chiefs choosing the ‘thegns,’ ‘gesitha,’ or ‘comites,’ who lived and died as their companions-in-arms, from among the most valiant of the unfree, would tend to produce a mixed blood in the upper classes also, and gradually assimilate the whole mass to the manners and laws of their Teutonic lords.  Only by some such actual superiority of the upper classes to the lower can I explain the deep respect for rank and blood, which distinguishes, and will perhaps always distinguish, the Teutonic peoples.  Had there even been anything like a primæval equality among our race, a hereditary aristocracy could never have arisen, or if arising for a while, never could have remained as a fact which all believed in, from the lowest to the highest.  Just, or unjust, the institution represented, I verily believe, an ethnological fact.  The golden-haired hero said to his brown-haired bondsman, ‘I am a gentleman, who have a “gens,” a stamm, a pedigree, and know from whom I am sprung.  I am a Garding, an Amalung, a Scylding, an Osing, or what not.  I am a son of the gods.  The blood of the Asas is in my veins.  Do you not see it?  Am I not wiser, stronger, more virtuous, more beautiful than you?  You must obey me, and be my man, and follow me to the death.  Then, if you prove a worthy thane, I will give you horse, weapons, bracelets, lands; and marry you, it may be, to my daughter or my niece.  And if not, you must remain a son of the earth, grubbing in the dust of which you were made.’  And the bondsman believed him; and became his lord’s man, and followed him to the death; and was thereby not degraded, but raised out of selfish savagery and brute independence into loyalty, usefulness, and self-respect.  As a fact, that is the method by which the thing was done: done;—very ill indeed, as most human things are done; but a method inevitable—and possibly right; till (as in England now) the lower classes became ethnologically identical with the upper, and equality became possible in law, simply because it existed in fact.

      But the part of Dr. Latham’s ‘Germania’ to which I am bound to call most attention, because I have not followed it, is that interesting part of the Prolegomena, in which he combats the generally received theory, that, between the time of Tacitus and that of Charlemagne, vast masses of Germans had migrated southward from between the Elbe and the Vistula; and that they had been replaced by the Sclavonians who certainly were there in Charlemagne’s days.

      Dr. Latham argues against this theory with a great variety of facts and reasons.  But has he not overstated his case on some points?

      Need the migrations necessary for this theory have been of ‘unparalleled magnitude and rapidity’?

      As for the ‘unparalleled completeness’ on which he lays much stress, from the fact that no remnants of Teutonic population are found in the countries evacuated:

      Is it the fact that ‘history only tells us of German armies having advanced south’?  Do we not find four famous cases—the irruption of the Cimbri and Teutons into Italy; the passage of the Danube by the Visigoths; and the invasions of Italy first by the Ostrogoths, then by the Lombards—in which the nations came with men, women, and children, horses, cattle, and dogs, bag and baggage?  May not this have been the custom of the race, with its strong feeling for the family tie; and may not this account for no traces of them being left behind?

      Does

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