"The term Middle Ages is applied to the time which elapsed
between the fall of the Roman Empire and the formation of the
great modern monarchies, between the first permanent invasion
of the Germans, at the beginning of the 5th century of our era
[see GAUL: A. D. 406-409], and the last invasion, made by the
Turks, ten centuries later, in 1453."
_V. Duruy,
History of the Middle Ages, author's preface._
"It is not possible to fix accurate limits to the Middle Ages;
… though the ten centuries from the 5th to the 15th seem, in
a general point of view, to constitute that period."
_H. Hallam,
The Middle Ages, preface to first edition._
"We commonly say that ancient history closed with the year 476
A. D. The great fact which marks the close of that age and the
beginning of a new one is the conquest of the Western Roman
Empire by the German tribes, a process which occupied the
whole of the fifth century and more. But if we are to select
any special date to mark the change, the year 476 is the best
for the purpose. … When we turn to the close of medieval
history we find no such general agreement as to the specific
date which shall be selected to stand for that fact. For one
author it is 1453, the fall of the Eastern Roman Empire
through the capture of Constantinople by the Turks; for
another, 1492, the discovery of America; for another, 1520,
the full opening of the Reformation. This variety of date is
in itself very significant. It unconsciously marks the
extremely important fact that the middle ages come to an end
at different dates in the different lines of
advance—manifestly earlier in politics and economics than
upon the intellectual side. … It is a transition age. Lying,
as it does, between two ages, in each of which there is an
especially rapid advance of civilization, it is not itself
primarily an age of progress. As compared with either ancient
or modern history, the additions which were made during the
middle ages to the common stock of civilization are few and
unimportant. Absolutely, perhaps, they are not so. … But the
most important of them fall within the last part of the
period, and they are really indications that the age is
drawing to a close, and a new and different one coming on.
Progress, however much there may have been, is not its
distinctive characteristic. There is a popular recognition of
this fact in the general opinion that the medieval is a very
barren and uninteresting period of history—the 'dark
ages'—so confused and without evident plan that its facts are
a mere disorganized jumble, impossible to reduce to system or
to hold in mind. This must be emphatically true for every one,
unless there can be found running through all its confusion
some single line of evolution which will give it meaning and
organization. … Most certainly there must be some such
general meaning of the age.
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The orderly and regular progress of history makes it
impossible that it should be otherwise. Whether that meaning
can be correctly stated or not is much more uncertain. It is
the difficulty of doing this which makes medieval history seem
so comparatively barren a period. The most evident general
meaning of the age is … assimilation. The greatest work
which had to be done was to bring the German barbarian, who
had taken possession of the ancient world and become
everywhere the ruling race, up to such a level of attainment
and understanding that he would be able to take up the work of
civilization where antiquity had been forced to suspend it and
go on with it from that point. … Here, then, is the work of
the middle ages. To the results of ancient history were to be
added the ideas and institutions of the Germans; to the
enfeebled Roman race was to be added the youthful energy and
vigor of the German. Under the conditions which existed this
union could not be made—a harmonious and homogeneous
Christendom could not be formed, except through centuries of
time, through anarchy, and ignorance, and superstition."
_G. B. Adams,
Civilization During the Middle Ages,
introduction._
"We speak, sometimes, of the 'Dark Ages,' and in matters of
the exact sciences perhaps they were dark enough. Yet we must
deduct something from our youthful ideas of their obscurity
when we find that our truest lovers of beauty fix the building
age of the world between the years 500 and 1500 of our era.
Architecture, more than any other art, is an index to the
happiness and freedom of the people; and during this period of
1,000 years, 'an architecture, pure in its principles,
reasonable in its practice, and beautiful to the eyes of all
men, even the simplest,' covered Europe with beautiful
buildings from Constantinople to the north of Britain. In
presence of this manifestation of free and productive
intelligence, unmatched even in ancient Greece and Rome, and
utterly unmatchable to-day, we may usefully reflect upon the
expressive and constructive force of the spirit of
Christendom, even in its darkest hours. The more closely we
examine the question, the less ground we shall find for the
conception of the Middle Ages as a long sleep followed by a
sudden awakening. Rather we should consider that ancient
Greece was the root, and ancient Rome the stem and branches of
our life; that the Dark Ages, as we call them, represent its
flower, and the modern world of science and political freedom
the slowly-matured fruit. If we consider carefully that the
Christian humanistic spirit held itself as charged from the
first with the destinies of the illiterate and half-heathen
masses of the European peoples, whereas, neither in Greece nor
in the Roman Empire was civilisation intended for more than a
third or a fourth part of the inhabitants of their
territories, we shall not be surprised at an apparent fall of
intellectual level, which really meant the beginning of a
universal rise hitherto unknown in the history of the world.
Ideas of this kind may help us to understand what must remain
after all a paradox, that we have been taught to apply the
term 'Dark Ages' to the period of what were in some respects
the greatest achievements of the human mind, for example, the
Cathedral of Florence and the writings of Dante. … It is
perfectly obvious now to all who look carefully at these
questions, that the instinct of our physical science and
naturalistic art, of our evolutionist philosophy and
democratic politics, is not antagonistic to, but is
essentially one with the instinct which, in the Middle Ages,
regarded all beauty and truth and power as the working of the
Divine reason in the mind of man and in nature. What a genuine
though grotesque anticipation of Charles Darwin is there in
Francis of Assisi preaching to the birds!"
_B. Bosanquet,
The Civilization of Christendom,
chapter 3._
"'I know nothing of those ages which knew nothing.' I really
forget to which of two eminent wits this saying belongs; but I
have often thought that I should have liked to ask him how he
came to know so curious and important a fact respecting ages
of which he knew nothing. Was it merely by hearsay? Everybody
allows, however, that they were dark ages. Certainly; but what
do we mean by darkness? Is not the term, as it is generally
used, comparative? Suppose I were to say that I am writing 'in
a little dark room,' would you understand me to mean that I
could not see the paper before me? Or if I should say that I
was writing 'on a dark day,' would you think I meant that the
sun had not risen by noon? Well, then, let me beg you to
remember this, when you and I use the term, dark ages. …
Many causes … have concurred to render those ages very dark
to us; but, for the present, I feel it sufficient to remind
the reader, that darkness is quite a different thing from
shutting the eyes: and that we have no right to complain that
we can see but little until we have used due diligence to see
what we can. As to the other point—that is, as to the degree
of darkness in which those ages were really involved, and as
to the mode and degree in which it affected those who lived in
them, I must express my belief, that it has been a good deal
exaggerated. There is no doubt that those who lived in what
are generally called the 'middle' or the 'dark' ages, knew
nothing of many things which are familiar to us, and which we
deem essential to our comfort, and almost to our existence;
but still I doubt whether, even in this point of view, they
were so entirely dark as some would have us suppose."
_S. R. Maitland,
The Dark Ages,
introduction._
"In the Middle Ages both sides of human consciousness—that
which was turned within as that which was turned without—lay
dreaming or half-awake beneath a common veil. The veil was
woven of faith, illusion, and childish prepossession, through
which the world and history were seen clad in strange hues.
Man was conscious of himself only as a member of a race,
people, party, family, or corporation—only through some
general category. In Italy this veil first melted into air; an
objective treatment and consideration of the state and of all
the things of this world became possible. The subjective side
at the same time asserted itself with corresponding emphasis;
man became a spiritual individual, and recognised himself as
such."
_J. Burckhardt,
The Renaissance in Italy,
part 2, chapter 1 (volume 1)._
See, also,
EUROPE (page 1010-1048):
EDUCATION, MEDIÆVAL;
LIBRARIES, MEDIÆVAL;
MEDICAL SCIENCE, MEDIÆVAL;
MONEY AND BANKING, MEDIÆVAL.
MIDDLEBURG:
Taken by the Gueux of Holland (1574).
See NETHERLANDS: A. D. 1573-1574.
MIDDLESEX, Origin of.
See ENGLAND: A. D. 477-527.
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MIDDLESEX ELECTIONS, John Wilkes and the.
See ENGLAND: A. D. 1768-1774.
MIDIANITES, The.
"The name of Midian, though sometimes given peculiarly to the
tribe on the south-east shores of the Gulf of Akaba, was
extended to all Arabian tribes on the east of the
Jordan,—'the Amalekites, and all the children of the East.'"
_Dean Stanley,
Lectures on the History of the Jewish Church,
lecture 15 (volume 1)._