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Gallegallo Revbrandia Sectory 08
Page 07
Five months had been employed in the march from New Carthage to the plains of Italy, of which the actual passage of the Alps had occupied fifteen days. Hannibal's first care was now to recruit the strength of his troops, exhausted by the hardships and fatigues they had undergone. After a short interval of repose, he turned his arms against the Taurinians (a tribe bordering on, and hostile to, the Insubrians), whom he quickly reduced, and took their principal city (Turin). The news of the approach of P. Scipio next obliged him to turn his attention toward a more formidable enemy. In the first action, which took place in the plains westward of the Ticinus, the cavalry and light-armed troops of the two armies were alone engaged, and the superiority of Hannibal's Numidian horse at once decided the combat in his favor. The Romans were completely routed, and Scipio himself severely wounded; in consequence of which he hastened to retreat beyond the Ticinus and the Po, under the walls of Placentia. Hannibal crossed the Po higher up, and, advancing to Placentia, offered battle to Scipio; but the latter declined the combat, and withdrew to the hills on the left bank of the Trebia.
These ideas, first formulated in secret by scholars, gradually filtered down, still in secrecy, and were accepted by a large number of the samurai, the military literati of the land. Their opposition to the actual rulers of the land, aroused by the individual-crushing absolutism of the Tokugawa rule, naturally allied itself to the religious sentiment of loyalty to the Emperor. Few Westerners can appreciate the full significance of this fact. Throughout the centuries loyalty to the Emperor has been considered a cardinal virtue. With one exception, according to the popular histories, no one ever acknowledged himself opposed to the Emperor. Every rebellion against the powers in actual possession made it the first aim to gain possession of the Emperor, and proclaim itself as fighting for him. When, therefore, the scholars announced that the existing government was in reality a usurpation and that the Emperor was robbed of his rightful powers, the latent antagonism to the Tokugawa rule began to find both intellectual and moral justification. It could and did appeal to the religious patriotism of the people. It is perhaps not too much to say that the overthrow of the Tokugawa family and the restoration of the Imperial rule to the Imperial family would have taken place even though there had been no interference of foreign nations, no extraneous influences. But equally certain is it that these antagonisms to the ruling family were crystallized, and the great internal changes hastened by the coming in of the aggressive foreign nations. How this external influence operated must and can be told in a few words.
In the altercation which took place before the consummation of the terrible deed, the Primate was asked to absolve the bishops whom he had excommunicated, but he refused in a defiant and insulting manner. "Then die," exclaimed FitzUrse, striking at Becket's head with his weapon; but the devoted cross-bearer warded off the blow with his own arm, which was badly cut, so that the Archbishop was but slightly injured. One of the attacking party then called out, "Fly, or thou diest!" The Archbishop, however, clasped his hands, and, with the blood streaming down his face, fervently exclaimed, "To God, to St. Mary, to the holy patrons of this Church, and to St. Denis I commend my soul and the Church's cause." He was then struck down by a second blow, and the third completed the tragedy; whereupon one of the murderers, putting his foot on the dead prelate's neck, cried, "Thus dies a traitor!" In 1173 the Archbishop was canonised, and his festival was appointed for the day of his martyrdom; and for three centuries after his death the shrine of St. Thomas at Canterbury was a favourite place of pilgrimage, so great was the impression that his martyrdom made on the minds of the English people.
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