Ch. 4: The Defeat of the Barbarians - Page 2

history. And that is exactly the case with the physical difference between the Celts, the Teutons and the Latins.

I know of no way in which fair-haired people can be prevented from falling in love with dark-haired people; and I do not believe that whether a man was long-headed or round-headed ever made much difference to any one who felt inclined to break his head. To all mortal appearance, in all mortal records and experience, people seem to have killed or spared, married or refrained from marriage, made kings or made slaves, with reference to almost any other consideration except this one. There was the love of a valley or a village, a site or a family; there were enthusiasms for a prince and his hereditary office; there were passions rooted in locality, special emotions about sea-folk or mountain-folk; there were historic memories of a cause or an alliance; there was, more than all, the tremendous test of religion. But of a cause like that of the Celts or Teutons, covering half the earth, there was little or nothing. Race was not only never at any given moment a motive, but it was never even an excuse. The Teutons never had a creed; they never had a cause; and it was only a few years ago that they began even to have a cant.

The orthodox modern historian, notably Green, remarks on the singularity of Britain in being alone of all Roman provinces wholly cleared and repeopled by a Germanic race. He does not entertain, as an escape from the singularity of this event, the possibility that it never happened. In the same spirit he deals with the little that can be quoted of the Teutonic society. His ideal picture of it is completed in small touches which even an amateur can detect as dubious. Thus he will touch on the Teuton with a phrase like "the basis of their society was the free man"; and on the Roman with a phrase like "the mines, if worked by forced labour, must have been a source of endless oppression." The simple fact being that the Roman and the Teuton both had slaves, he treats the Teuton free man as the only thing to be considered, not only then but now; and then goes out of his way to say that if the Roman treated his slaves badly, the slaves were badly treated. He expresses a "strange disappointment" that Gildas, the only British chronicler, does not describe the great Teutonic system. In the opinion of Gildas, a modification of that of Gregory, it was a case of non Angli sed diaboli. The modern Teutonist is "disappointed" that the contemporary authority saw nothing in his Teutons except wolves, dogs, and whelps from the kennel of barbarism. But it is at least faintly tenable that there was nothing else to be seen.

In any case when St. Augustine came to the largely barbarized land, with what may be called the second of the three great southern visitations which civilized these islands, he did not see any ethnological problems, whatever there may have been to be