Nor must it be forgotten that the resistance of the empire had had a great effect upon the Seljukian Turks. The terrible blows inflicted on them had diminished their strength. They had already begun to show signs of weakness. During the latter years of the century Chengiz Khan, the great leader of a Tartar tribe which had adopted the name of Mongol, had commenced his terrible career, and the attention of the Turks was, in 1204, already turned away from the empire to that of the more serious danger which threatened them in their rear. The capture of Constantinople by the Western Crusaders enabled the Turks to survive that danger. Had the empire not been destroyed there is good reason to believe that it would have shortly recovered its strength, have continued its struggle, and that the Turks, with Chengiz Khan on one side and the imperial troops on the other, would have been annihilated.
The continual attacks of the Seljuks, while they had weakened the empire, yet enable us to see how great had been its strength. The marches of Pizarro in the Hew World, of the Ten Thousand of Alexander, and at this very time of Chengiz Khan into China and subsequently into Transoxiana, were all easy, since they were through states which had become demoralized. Ho such demoralization existed, and consequently no such march was possible under the rule of the Hew Rome. The Turks had to fight their way inch by inch, to hold what they captured against continual harassment, and, as I have so often repeated, were only able to maintain a settlement in Asia Minor because their numbers were continually recruited by fresh bands of immigrants into the country they had captured.
Hebraisms of Western civilization
The results of the Fourth Crusade upon European civilization were altogether disastrous. The light of Greek civilization, which Byzantium had kept burning for nearly nine centuries after Constantine had chosen it as his capital, was suddenly extinguished. The hardness, the narrowness, and the Hebraisms of Western civilization were left to develop themselves with little admixture from the joyousness and the beauty of Greek life. Every one knows that the Turkish conquest of Constantinople dispersed throughout the West a knowledge of Greek literature, and that such knowledge contributed largely to the bringing about of the Reformation and of modern ways of thought.
One cannot but regret that the knowledge of Greek literature was so dearly bought. If the dispersion of a few Greeks, members of a conquered and therefore despised race, but yet carrying their precious manuscripts and knowledge among hostile peoples, could produce so important a result, what effect might not reasonably have been hoped for if the great crime against which Innocent protested had not been committed? Western Europe saw the sparks of learning dispersed among its people.
The light which had been continuously burning in a never-forgotten and, among the literary class, a scarcely changed language, had been put out. The crime of the Fourth Crusade handed over Constantinople and the Balkan peninsula to six centuries of barbarism, and rendered futile the attempts of Innocent and subsequent statesmen to recover Syria and Asia Minor to Christendom and civilization. If we would understand the full significance of the Latin conquest of Constantinople, we must try to realize what might now be the civilization of Western Europe if the Romania of six centuries ago had not been destroyed. One may picture not only the Black Sea, the Bosphorus, and the Marmora surrounded by progressive and civ-ilized nations, but even the eastern and southern shores of the Mediterranean given back again to good government and a religion which is not a barrier to civilization.