Millennium, Holland, Tom [manga ereader txt] 📗

archetype of reaction: a characterisation that many Catholic scholars, albeit from a diametrically opposed perspective, would not have disputed. They too, like the Church’s enemies, had a stake in downplaying the magnitude of what Canossa had represented. After all, if the papacy were to be regarded as the guardian of unchanging verities and traditions, then how could it possibly have presided over a rupture in the affairs of Europe no less momentous than the Reformation or the French Revolution?

Gregory, according to the conventional Catholic perspective, was a man who had brought nothing new into the world, but rather had laboured to restore the Church to its primal and pristine state. Since this was precisely what Gregory himself had always claimed to be doing, evidence for this thesis was not hard to find. But it was misleading, even so. In truth, there existed no precedent for the upheaval exemplified by Canossa- neither in the history of the Roman Church, nor in that of any other culture. The consequences could hardly have been more fateful. Western Europe, which for so long had languished in the shadow of vastly more sophisticated civilisations, and of its own ancient and vanished past, was set at last upon a course that was to prove irrevocably its own.

It was Gregory, at Canossa, who stood as godfather to the future.

Ever since the West first rose to a position of global dominance, the origins of its exceptionalism have been fiercely debated. Conventionally, they have been located in the Renaissance, or the Reformation, or the Enlightenment: moments in history that all consciously defined themselves in opposition to the backwardness and barbarism of the so- called ‘Middle Age’. The phrase, however, can be a treacherous one. Use it too instinctively, and something fundamental - and distinctive-- about the arc of European history risks being obscured. Far from there having been two decisive breaks in the evolution of the West, as talk of ‘the Middle Ages’ implies, there was in reality only one - and that a cataclysm without parallel in the annals of Eurasia’s other major cultures. Over the course of a millennium, the civilisation of classical antiquity had succeeded in evolving to a pinnacle of extraordinary sophistication; and yet its collapse in western Europe, when it came, was almost total. The social and economic fabric of the Roman Empire unravelled so completely that its harbours were stilled, its foundries silenced, its great cities emptied, and a thousand years of history revealed to have led only to a dead end. Not all the pretensions of a Henry IV could truly serve to alter that. Time could not be set in reverse. There had never been any real prospect of reconstituting what had imploded - of restoring what had been lost.

Yet still, long after the fall of Rome, a conviction that the only alternative to barbarism was the rule of a global emperor kept a tenacious hold on the imaginings of the Christian people. And not on those of the Christian people alone. From China to the Mediterranean, the citizens of great empires continued to do precisely as the ancient Romans had done, and see in the rule of an emperor the only conceivable image of the perfection of heaven. What other order, after all, could there possibly be? Only in the far western promontory of Eurasia, where there was nothing of an empire left but ghosts and spatchcocked imitations, was this question asked with any seriousness – and even then only after the passage of many centuries. Hence the full world-shaking impact of the events associated with Canossa. Changes had been set in train that would ultimately reach far beyond the bounds of western Europe: changes that are with us still.

To be sure, Gregory today may not enjoy the fame of a Luther, a Lenin, a Mao — but that reflects not his failure but rather the sheer scale of his achievement. It is the incomplete revolutions which are remembered; the fate of those that succeed is to end up being taken for granted. Gregory himself did not live to witness his ultimate victory – but the cause for which he fought was destined to establish itself as perhaps the defining characteristic of Western civilisation. That the world can be divided into church and state, and that these twin realms should exist distinct from each other: here are presumptions that the eleventh century made ‘fundamental to European society and culture, for the first time and permanently’. What had previously been merely an ideal would end up a given.

No wonder, then, as an eminent historian of this ‘first European revolution’ has pointed out, that ‘it is not easy for Europe’s children to remember that it might have been otherwise’. Even the recent influx into Western countries of sizeable populations from non-Christian cultures has barely served to jog the memory. Of Islam, for instance, it is often said that it has never had a Reformation – but more to the point might be to say that it has never had a Canossa. Certainly, to a pious Muslim, the notion that the political and religious spheres can be separated is a shocking one – as it was to many of Gregory’s opponents.

Not that it had ever remotely been Gregory’s own intention to banish God from an entire dimension of human affairs; but revolutions will invariably have unintended consequences. Even as the Church, from the second half of the eleventh century onwards, set about asserting its independence from outside interference by establishing its own laws, bureaucracy and income, so kings, in response, were prompted to do the same. ‘The heavens are the Lord’s heavens— but the earth He has given to the sons of men.’ So Henry IV’s son pronounced, answering a priest who had urged him not to hang a count under the walls of his own castle, for fear of provoking God’s wrath. It was in a similar spirit that the foundations of the modem Western state were laid, foundations