Finding Meaning in Gibbon’s Decline and Fall of the Roman Empire

The following text serves as a new introduction to The Decline and Fall of the Roman Empire: A Modern Abridgment by Moses Hadas.

In contemporary American discourse, a recurring theme is the fascination men hold for the Roman Empire and its eventual demise. Many attribute this interest to a national obsession with our gradual decline as a global economic and military entity in the 21st century.

While this interpretation holds merit, I have always sensed an underlying tension—both anxious and idealized—within this narrative, a sentiment intricately woven into Edward Gibbon’s monumental work, The History of the Decline and Fall of the Roman Empire, published in six volumes from 1776 to 1789.

Gibbon’s extensive analysis reveals a poignant truth: the Western Roman Empire's downfall stemmed from a deficiency in virtue. The gradual erosion of Rome’s storied ideals—honor, valor, loyalty, and self-sacrifice—ultimately led to its undoing.

Today, such values may be dismissed as relics of a bygone era, often criticized as outdated or even ridiculed in modern commentary on masculinity and culture. Nevertheless, the loss of these principles lingers in our consciousness, much like it did for the ancients, foreshadowing potential consequences for both our individual lives and societal structure.

In the acclaimed BBC adaptation of Robert Graves’ I, Claudius, nobleman Appius Junius Silanus rebuffs the advances of the Emperor Claudius’s indulgent wife, Messalina, who claims her husband has sanctioned their liaison. Silanus insists on hearing it from Claudius directly, leading to a tense exchange that reflects the themes Gibbon explored regarding the degradation of Roman virtues.

Silence fell between them, but Silanus's refusal to succumb to Messalina's manipulations echoes the sentiments Gibbon expressed about the decline of integrity within the Empire itself.

Senator Daniel Patrick Moynihan articulated a fundamental truth regarding culture and politics in a 1986 Harvard lecture: “It is culture, not politics, that determines the success of a society.” This observation resonates with Gibbon’s analysis, as he often critiques readers who overlook the significance of culture while fixating on transient political intrigues.

Gibbon pointed out that later generations of Romans failed to recognize the decline of the virtues that once defined their ancestors, becoming increasingly aware of the tyranny and burdens of taxation that replaced them.

For those who view Gibbon as a mere romantic of the past, his work offers surprising critiques of early Christianity, which he posited as a factor in the Empire's decline. He argued that the church emerged as a formidable power, rivaling the state itself.

The primitive Christians, initially detached from worldly pursuits, soon engaged in church governance, leading to the formation of synods and a structured ecclesiastical hierarchy.

Following Constantine’s conversion to Christianity, the Empire experienced unprecedented divisions, with state resources increasingly directed toward the church. This centralization of faith marked a departure from Rome’s traditional pluralism, which had allowed for the coexistence of various religions.

Despite Christianity's ascendance, ancient practices persisted, often blending with newer beliefs. Constantine himself combined Christian worship with sun god veneration, a practice that continued well into the fifth century.

Emperor Julian, known as Julian the Apostate, attempted to reverse Christianity's dominance during his brief reign, advocating for the restoration of pagan temples and practices. However, his efforts were short-lived, and he was ultimately killed in battle.

Even after the more thorough suppression of paganism under Theodosius, Gibbon noted a troubling trend: the church adopted practices reminiscent of the pagan rituals it sought to eradicate. This syncretism revealed the complexities of cultural transitions that defy neat categorization.

Despite enduring corruption and strife, Roman influence continued for centuries, with Emperor Justinian reclaiming parts of Western Europe. However, his closure of the Platonic Academy in Athens in 529 A.D. marked a significant blow to the preservation of classical thought.

In subsequent centuries, the dissolution of Roman authority led to the rise of feudal structures, as tribes fragmented into warring factions, resulting in societal chaos and a retreat from the advancements of the Roman era.

The early Middle Ages, often mislabeled as the Dark Ages, saw the rise of the Christian monastic system, which played a crucial role in preserving ancient texts and knowledge amid widespread upheaval.

As the Renaissance emerged, ancient religious practices were rediscovered, often viewed through the lens of secrecy and hidden knowledge, leading to the term occultus to describe them.

In introducing this abridgment, I must acknowledge Moses Hadas, who condensed Gibbon’s expansive work into a more accessible format. His efforts have opened the door for readers to engage with Gibbon’s essential themes, ensuring that the lessons of the past remain relevant in our contemporary discourse.

Hadas believed that Gibbon's Decline and Fall should be read in its entirety, as it embodies not just a chronicle of events but an intricate exploration of human values and societal structure.

In their respective eras, both Gibbon and Hadas championed the importance of cultural values and the pursuit of knowledge, reminding us of the enduring relevance of history in understanding our present and future.