Carroll Quigley - Tragedy and Hope - A History of the World in Our Time

The first Administration of Wilson (1913-1917) and the earlier Administration of Theodore Roosevelt (1901-1909) made a substantial contribution to the process by which the United States redirected its aim from extensive expansion of physical frontiers to an intensive exploitation of its natural and moral resources. The earlier Roosevelt used his genius as a showman to publicize the need to conserve the country’s natural resources, while Wilson, in his own professorial fashion, did much to extend equality of opportunity to wider groups of the American people. These people were so absorbed in the controversies engendered by these efforts that they hardly noticed the rising international tensions in Europe or even the outbreak of war in August, 1914, until by 1915 the clamorous controversy of the threat of war quite eclipsed the older domestic controversies. By the end of 1915 America was being summoned, in no gentle fashion, to play a role on the world’s stage. This is a story to which we must return in a later chapter.

III THE RUSSIAN EMPIRE TO 1917

In the nineteenth century most historians regarded Russia as part of Europe but it is now becoming increasingly clear that Russia is another civilization quite separate from Western Civilization. Both of these civilizations are descended from Classical Civilization, but the connection with this predecessor was made so differently that two quite different traditions came into existence. Russian traditions were derived from Byzantium directly; Western traditions were derived from the more moderate Classical Civilization indirectly, having passed through the Dark Ages when there was no state or government in the West.

Russian civilization was created from three sources originally: (i) the Slav people, (2) Viking invaders from the north, and (3) the Byzantine tradition from the south. These three were fused together as the result of a common experience arising from Russia’s exposed geographical position on the western edge of a great flatland stretching for thousands of miles to the east. This flatland is divided horizontally into three zones of which the most southern is open plain, while the most northern is open bush and tundra. The middle zone is forest. The southern zone (or steppes) consists of two parts: the southern is a salty plain which is practically useless, while the northern part, next to the forest, is the famous black-earth region of rich agricultural soil. Unfortunately the eastern portion of this great Eurasian plain has been getting steadily drier for thousands of years, with the consequence that the Ural-Altaic-speaking peoples of central and east-central Asia, peoples like the Huns, Bulgars, Magyars, Mongols, and Turks, have pushed westward repeatedly along the steppe corridor between the Urals and the Caspian Sea, making the black-earth steppes dangerous for sedentary agricultural peoples.

The Slavs first appeared more than two thousand years ago as a peaceful, evasive people, with an economy based on hunting and rudimentary agriculture, in the forests of eastern Poland. These people slowly increased in numbers, moving northeastward through the forests, mixing with the scattered Finnish hunting people who were there already. About a.d. 700 or so, the Northmen, whom we know as Vikings, came down from the Baltic Sea, by way of the rivers of eastern Europe, and eventually reached the Black Sea and attacked Constantinople. These Northmen were trying to make a way of life out of militarism, seizing booty and slaves, imposing tribute on conquered peoples, collecting furs, honey, and wax from the timid Slavs lurking in their forests, and exchanging these for the colorful products of the Byzantine south. In time the Northmen set up fortified trading posts along their river highways, notably at Novgorod in the north, at Smolensk in the center, and at Kiev in the south. They married Slav women and imposed on the rudimentary agricultural-hunting economy of the Slavs a superstructure of a tribute-collecting state with an exploitative, militaristic, commercial economy. This created the pattern of a two-class Russian society which has continued ever since, much intensified by subsequent historical events.

In time the ruling class of Russia became acquainted with Byzantine culture. They were dazzled by it, and sought to import it into their wilderness domains in the north. In this way they imposed on the Slav peoples many of the accessories of the Byzantine Empire, such as Orthodox Christianity, the Byzantine alphabet, the Byzantine calendar, the used of domed ecclesiastical architecture, the name Czar (Caesar) for their ruler, and innumerable other traits. Most important of all, they imported the Byzantine totalitarian autocracy, under which all aspects of life, including political, economic, intellectual, and religious, were regarded as departments of government, under the control of an autocratic ruler. These beliefs were part of the Greek tradition, and were based ultimately on Greek inability to distinguish between state and society. Since society includes all human activities, the Greeks had assumed that the state must include all human activities. In the days of Classical Greece this all-inclusive entity was called the polis, a term which meant both society and state; in the later Roman period this all-inclusive entity was called the imperium. The only difference was that the polis was sometimes (as in Pericles’s Athens about 450 b.c.) democratic, while the imperium was always a military autocracy. Both were totalitarian, so that religion and economic life were regarded as spheres of governmental activity. This totalitarian autocratic tradition was carried on to the Byzantine Empire and passed from it to the Russian state in the north and to the later Ottoman Empire in the south. In the north this Byzantine tradition combined with the experience of the Northmen to intensify the two-class structure of Slav society. In the new Slav (or Orthodox) Civilization this fusion, fitting together the Byzantine tradition and the Viking tradition, created Russia. From Byzantium came autocracy and the idea of the state as an absolute power and as a totalitarian power, as well as such important applications of these principles as the idea that the state should control thought and religion, that the Church should be a branch of the government, that law is an enactment of the state, and that the ruler is semi-divine. From the Vikings came the idea that the state is a foreign importation, based on militarism and supported by booty and tribute, that economic innovations are the function of the government, that power rather than law is the basis of social life, and that society, with its people and its property, is the private property of a foreign ruler.

These concepts of the Russian system must be emphasized because they are so foreign to our own traditions. In the West, the Roman Empire (which continued in the East as the Byzantine Empire) disappeared in 476; and, although many efforts were made to revive it, there was clearly a period, about 900, when there was no empire, no state, and no public authority in the West. The state disappeared, yet society continued. So also, religious and economic life continued. This clearly showed that the state and society were not the same thing, that society was the basic entity, and that the state was a crowning, but not essential, cap to the social structure. This experience had revolutionary effects. It was discovered that man can live without a state; this became the basis of Western liberalism. It was discovered that the state, if it exists, must serve men and that it is incorrect to believe that the purpose of men is to serve the state. It was discovered that economic life, religious life, law, and private property can all exist and function effectively without a state. From this emerged laissez-faire, separation of Church and State, rule of Jaw, and the sanctity of private property. In Rome, in Byzantium, and in Russia, law was regarded as an enactment of a supreme power. In the West, when no supreme power existed, it was discovered that law still existed as the body of rules which govern social life. Thus law was found by observation in the West, not enacted by autocracy as in the East. This meant that authority was established by law and under the law in the West, while authority was established by power and above the law in the East. The West felt that the rules of economic life were found and not enacted; that individuals had rights independent of, and even opposed to, public authority; that groups could exist, as the Church existed, by right and not by privilege, and without the need to have any charter of incorporation entitling them to exist as a group or act as a group; that groups or individuals could own property as a right and not as a privilege and that such property could not be taken by force but must be taken by established process of law. It was emphasized in the West that the way a thing was done was more important than what was done, while in the East what was done was far more significant than the way in which it was done.