The Holy Roman Empire. Viscount James Bryce

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33

'Igitur Chlodovechus ab imperatore Anastasio codicillos de consulatu accepit, et in basilica beati Martini tunica blatea indutus est et chlamyde, imponens vertici diadema … et ab ea die tanquam consul aut (=et) Augustus est vocitatus.' – Gregory of Tours, ii. 58.

34

Sir F. Palgrave (English Commonwealth) considers this grant as equivalent to a formal ratification of Clovis' rule in Gaul. Hallam rates its importance lower (Middle Ages, note iii. to chap. i.). Taken in connection with the grant of south-eastern Gaul to Theodebert by Justinian, it may fairly be held to shew that the influence of the Empire was still felt in these distant provinces.

35

Even so early as the middle of the fifth century, S. Leo the Great could say to the Roman people, 'Isti (sc. Petrus et Paulus) sunt qui te ad hanc gloriam provexerunt ut gens sancta, populus electus, civitas sacerdotalis et regia, per sacram B. Petri sedem caput orbis effecta latius præsideres religione divina quam dominatione terrena.' —Sermon on the feast of SS. Peter and Paul. (Opp. ap. Migne tom. i. p. 336.)

36

'Ius Romanum est adhuc in viridi observantia et eo iure præsumitur quilibet vivere nisi adversum probetur.' – Maranta, quoted by Marquard Freher.

37

'Denique gens Francorum multos et fœcundissimos fructus Domino attulit, non solum credendo, sed et alios salutifere convertendo,' says the emperor Lewis II in A.D. 871.

38

Martin, as in earlier times Sylverius.

39

A singular account of the origin of the separation of the Greeks and Latins occurs in the treatise of Radulfus de Columna (Ralph Colonna, or, as some think, de Coloumelle), De translatione Imperii Romani (circ. 1300). 'The tyranny of Heraclius,' says he, 'provoked a revolt of the Eastern nations. They could not be reduced, because the Greeks at the same time began to disobey the Roman Pontiff, receding, like Jeroboam, from the true faith. Others among these schismatics (apparently with the view of strengthening their political revolt) carried their heresy further and founded Mohammedanism.' Similarly, the Franciscan Marsilius of Padua (circa 1324) says that Mohammed, 'a rich Persian,' invented his religion to keep the East from returning to allegiance to Rome. It is worth remarking that few, if any, of the earlier historians (from the tenth to the fifteenth century) refer to the Emperors of the West from Constantine to Augustulus: the very existence of this Western line seems to have been even in the eighth or ninth century altogether forgotten.

40

Anastasius, Vitæ Pontificum Romanorum i. ap. Muratori.

41

Letter in Codex Carolinus, in Muratori's Scriptores Rerum Italicarum, vol. iii. (part 2nd), addressed 'Subregulo Carolo.'

42

Letter in Cod. Carol. (Mur. R. S. I. iii. [2.] p. 96), a strange mixture of earnest adjurations, dexterous appeals to Frankish pride, and long scriptural quotations: 'Declaratum quippe est quod super omnes gentes vestra Francorum gens prona mihi Apostolo Dei Petro exstitit, et ideo ecclesiam quam mihi Dominus tradidit vobis per manus Vicarii mei commendavi.'

43

The exact date when Pipin received the title cannot be made out. Pope Stephen's next letter (p. 96 of Mur. iii.) is addressed 'Pipino, Carolo et Carolomanno patriciis.' And so the Chronicon Casinense (Mur. iv. 273) says it was first given to Pipin. Gibbon can hardly be right in attributing it to Charles Martel, although one or two documents may be quoted in which it is used of him. As one of these is a letter of Pope Gregory II's, the explanation may be that the title was offered or intended to be offered to him, although never accepted by him.

44

The title of Patrician appears even in the remote West: it stands in a charter of Ina the West Saxon king, and in one given by Richard of Normandy in A.D. 1015. Ducange, s. v.

45

After the translatio ad Francos of A.D. 800, the two Empires corresponded exactly to the two Khalifates of Bagdad and Cordova.

46

47

Several Emperors during this period had been patrons of images, as was Irene at the moment of which I write: the stain nevertheless adhered to their government as a whole.

48

I should not have thought it necessary to explain that the sentence in the text is meant simply to state what were (so far as can be made out) the sentiments and notions of the ninth century, if a writer in the Tablet (reviewing a former edition) had not understood it as an expression of the author's own belief.

To a modern eye there is of course no necessary connection between the Roman Empire and a catholic and apostolic Church; in fact, the two things seem rather, such has been the impression made on us by the long struggle of church and state, in their nature mutually antagonistic. The interest of history lies not least in this, that it shews us how men have at different times entertained wholly different notions respecting the relation to one another of the same ideas or the same institutions.

49

Monachus Sangallensis, De Gestis Karoli; in Pertz, Monumenta Germaniæ Historica.

50

Monachus Sangallensis; ut supra. So Pope Gregory the Great two centuries earlier: 'Quanto cæteros homines regia dignitas antecedit, tanto cæterarum gentium regna regni Francorum culmen excellit.' Ep. v. 6.

51

Alciatus, De Formula imperii Romani.

52

Or rather, according to the then prevailing practice of beginning the year from Christmas-day, A.D. 801.

53

An elaborate description of old St. Peter's may be found in Bunsen's and Platner's Beschreibung der Stadt Rom; with which compare Bunsen's work on the Basilicas of Rome.

54

The primitive custom was for the bishop to sit in the centre of the apse, at the central point of the east end of the church (or, as it would be more correct to say, the end furthest from the door) just as the judge had done in those law courts on the model of which the first basilicas were constructed. This arrangement may still be seen in some of the churches of Rome, as well as elsewhere in Italy; nowhere better than in the churches of Ravenna, particularly the beautiful one of Sant' Apollinare in Classe, and in the cathedral of Torcello, near Venice.

55

On this chair were represented the labours of Hercules and the signs of the zodiac. It is believed at Rome to be the veritable chair of the Apostle himself, and whatever may be thought of such an antiquity as this, it can be satisfactorily traced back to the third or fourth century of Christianity. (The story that it is inscribed with verses from the Koran is, I believe, without foundation.) It is now enclosed in a gorgeous casing of gilded wood (some say, of bronze), and placed aloft at the extremity of St. Peter's, just over the spot where a bishop's chair would in the old arrangement of the basilica have stood. The sarcophagus in which Charles himself lay, till СКАЧАТЬ