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The Historians' History of the World 07 [The History of the Later Roman Empire]

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The Historians' History of the World 07 [The History of the Later Roman Empire]
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[600-710 A.D.]

The most sober history of the rise and progress of Islamism, and the Arabian empire, which was founded on it, has all the characteristics of an eastern fable. In the beginning of the seventh century, an Arabian of the priestly house of Hashim retired into a cave at Mecca, to brood over the visions of a powerful but morbid imagination. The suggestions of his own distempered mind, and the impulses of his own strong will, were mistaken for the inspiration and the commands of the Almighty, concerning whom his notions were in part adopted from the Jewish and Christian Scriptures. He learned to regard himself as the chosen instrument of God, for the introduction of a new faith and the establishment of a power, before which all the nations of the earth should bow.

When his meditations had assumed consistency, he shaped them into a system of faith and practice, which he confidently proposed for the acceptance of mankind, as the most perfect and glorious expression of the divine mind and will. His belief in himself, in his own infallibility, and the perfection of his system, was so absolute, that he regarded all other men in the light of children, who, if they cannot be persuaded, must be forced, into the right path. The sword was the only logic he considered suitable to the case; and death or the Koran was the sole alternative which his followers thought fit to offer.

For a time the lofty pretensions of the prophet were acknowledged only by a few, and those few belonged to his own family. But his system, springing as it did from an eminently oriental mind, was wonderfully adapted to the wants and tastes of oriental nations. But while the sublimity of certain doctrines afforded suitable objects of contemplation to the nobler faculties of the soul, the strongest passions of fallen human nature, pride, revenge, and lust, were not denied their appropriate gratification. What could be more acceptable to the natural man than a system which quiets the conscience amidst the excesses of sensual love, which takes away the necessity for self-discipline by the doctrine of fatalism, which teaches men to look down with a lofty contempt upon all who think differently from themselves, and, lastly, holds out as a reward for the coercion and destruction of opponents an eternity of voluptuous enjoyment in the society of celestial courtesans?

There is no doubt that much was done by the sword of the hardy and impetuous sons of Ishmael, but this could not alone have spread the Koran over half the world; the very faults which make it odious in Christian eyes, gave wings to its progress, and excited in its favour a deep and frenzied devotion.

In 622 A.D. Mohammed was obliged to flee to Medina, from the virulent opposition of the members of his own tribe. Within ninety years from that time his successors and disciples had conquered and converted, not Arabia alone, but Syria, Persia, Palestine, Phœnicia, Egypt, Asia Minor, Armenia, the country between the Black Sea and the Caspian, a portion of India, and the whole of the north of Africa from the Nile to the Atlantic Ocean.

[710-724 A.D.]

The year 710 A.D. found them gazing with longing eyes across the straits of Gibraltar, eager for the time when they might plant upon the rock of Calpe the meteor standard of their prophet; and thence survey the beautiful and fertile country which was soon to be their own. Nor were their hopes deferred: their entrance into Spain, which might have proved difficult if not impossible to effect in the face of a brave and united people, was rendered safe and easy by treachery, cowardice, and theological dissensions.

The first collision, indeed, of the Arabian conquerors with the warriors of the West was rather calculated to damp their hopes of European conquest. The Visigothic kings of Spain possessed the town of Ceuta on the African coast, of which Count Julian, at the time of which we speak, was military governor. The skill and courage of this great warrior and his garrison had hitherto frustrated all the attempts of Musa, the general of the caliph Walid, to make himself master of the place. The Saracens were already beginning to despair of success, when they suddenly received overtures from Count Julian himself, who now offered, not merely to open the gates of Ceuta, but to procure for the Saracens a ready admittance into Spain. The grounds of this sudden treachery on the part of one who had risked his life at the post of honour, cannot be stated with any degree of certainty. By some it was ascribed to the desire of avenging himself upon Roderic, his king, who is said to have abused his daughter; and by others to the fact that he had espoused the cause of Witiza’s sons, at that time pretenders to the Spanish throne. The Saracen general Musa, delighted to have found the Achilles-heel of Europe, immediately despatched a few hundred Moslems across the strait, under the command of Tarik; from whom the modern Gibraltar (Gebel al-Tarik) derives its name. These adventurers were well received in the town and castle of Count Julian at Algeciras, and soon returned to their expectant comrades, with rich booty and exciting tales of the fertility of the country, and the effeminacy of the degenerate Goths.

In the April of the following year, 711 A.D., a body of five thousand Saracens effected a landing on the coast of Spain, and entrenched themselves strongly near the Rock of Gibraltar. These were soon followed by other troops, until a considerable Moslem army was collected on the Spanish shores. The feeble resistance made to this descent was a fatal omen for the empire of the Visigoths. This once brave and hardy tribe of Germans had lost, during a long peace, the valour and endurance to which they owed the rich provinces of Spain; and, amidst the pleasures of that luxurious country, had grown so unaccustomed to the use of arms, that it was long before they could be roused to meet the foe. At length, however, the unwarlike Roderic, having collected an army four times as great as that of the enemy, but without confidence either in their leader or themselves, encamped at Xeres de la Frontera, in the neighbourhood of Cadiz. While awaiting at this place the approach of the enemy, the Gothic king is represented as sitting in an ivory chariot, arrayed in silken garments unworthy of a man even in time of peace, and wearing a golden crown upon his head. The battle which quickly followed was fought on the 26th of July, 711 A.D. It was of short duration and of no doubtful issue. The timid herd of Goths, scarcely awaiting the wild charge of the Saracens, turned and fled in irretrievable confusion. Roderic himself, fit leader of such an army, was among the first to leave the field on the back of a fleet racer, which had been placed, at his desire, in the neighbourhood of his tent, as if his trembling heart had foreseen the issue.

The Visigothic empire in Spain fell by a single blow. Tarik advanced with his victorious army as far as Cordova (Corduba), which immediately yielded at his summons; and he would, without doubt, have overrun the whole of Spain, had he not been recalled by the jealousy of Musa, who reserved for himself the glory of completing the splendid conquest.

Of all the Spanish towns which were captured on this occasion, Seville and Merida alone appear to have upheld the ancient glories of the Gothic name; but even these were finally reduced, and the last remnants of the Visigoths were driven from the rich plains they had so long possessed into the mountains of Asturias. It was in these rugged solitudes, and amidst the hardships and privations which they there endured, that they regained their ancient vigour, and preserved their Christian faith. It was thence that at a later period they descended upon their Moorish foes, and in many a hard-fought battle, the frequent theme of ballad and romaunt, recovered, step by step, the fair possessions which their ancestors had won and lost.

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