nunquam fuit nec potuit nec poterit esse verum imperium, etsi fuerint imperatores qualitercumque et secundum quid, non simpliciter, qui fuerunt extra fidem Catholicam et ecclesiam.' – Engelbert (abbot of Admont in Upper Austria), De Ortu et Fine imperii Romani (circ. 1310).
This is admirably brought out by Ægidi, Der Fürstenrath nach dem Luneviller Frieden.
113
See the original forgery (or rather the extracts which Gratian gives from it) in the Corpus Iuris Canonici, Dist. xcvi. cc. 13, 14. 'Et sicut nostram terrenam imperialem potentiam, sic sacrosanctam Romanam ecclesiam decrevimus veneranter honorari, et amplius quam nostrum imperium et terrenum thronum sedem beati Petri gloriose exaltari, tribuentes ei potestatem et gloriæ dignitatem atque vigorem et honorificentiam imperialem… Beato Sylvestro patri nostro summo pontifici et universali urbis Romæ papæ, et omnibus eius successoribus pontificibus, qui usque in finem mundi in sede beati Petri erunt sessuri, de præsenti contradimus palatium imperii nostri Lateranense, deinde diadema, videlicet coronam capitis nostri, simulque phrygium, necnon et superhumerale, verum etiam et chlamydem purpuream et tunicam coccineam, et omnia imperialia indumenta, sed et dignitatem imperialem præsidentium equitum, conferentes etiam et imperialia sceptra, simulque cuncta signa atque banda et diversa ornamenta imperialia et omnem processionem imperialis culminis et gloriam potestatis nostræ… Et sicut imperialis militia ornatur ita et clerum sanctæ Romanæ ecclesiæ ornari decernimus… Unde ut pontificalis apex non vilescat sed magis quam terreni imperii dignitas gloria et potentia decoretur, ecce tam palatium nostrum quam Romanam urbem et omnes Italiæ seu occidentalium regionum provincias loca et civitates beatissimo papæ Sylvestro universali papæ contradimus atque relinquimus… Ubi enim principatus sacerdotum et Christianæ religionis caput ab imperatore cœlesti constitutum est, iustum non est ut illic imperator terrenus habeat potestatem.'
The practice of kissing the Pope's foot was adopted in imitation of the old imperial court. It was afterwards revived by the German Emperors.
114
Döllinger has shewn in a recent work (Die Papst-Fabeln des Mittelalters) that the common belief that Gregory II excited the revolt against Leo the Iconoclast is unfounded.
So Anastasius, 'Ammonebat (sc. Gregorius Secundus) ne a fide vel amore Romani imperii desisterent.' —Vitæ Pontif. Rom.
115
Of this curious seal, a leaden one, preserved at Paris, a figure is given upon the cover of this volume. There are very few monuments of that age whose genuineness can be considered altogether beyond doubt; but this seal has many respectable authorities in its favour. See, among others, Le Blanc, Dissertation historique sur quelques Monnoies de Charlemagne, Paris, 1689; J. M. Heineccius, De Veteribus Germanorum aliarumque nationum sigillis, Lips. 1709; Anastasius, Vitæ Pontificum Romanorum, ed. Vignoli, Romæ, 1752; Götz, Deutschlands Kayser-Münzen des Mittelalters, Dresden, 1827; and the authorities cited by Waitz, Deutsche Verfassungs-geschichte, iii. 179, n. 4.
116
'Præterea mirari se dilecta fraternitas tua quod non Francorum set Romanorum imperatores nos appellemus; set scire te convenit quia nisi Romanorum imperatores essemus, utique nec Francorum. A Romanis enim hoc nomen et dignitatem assumpsimus, apud quos profecto primum tantæ culmen sublimitatis effulsit,' &c —Letter of the Emperor Lewis II to Basil the Emperor at Constantinople, from Chron. Salernit. ap. Murat. S. R. I.
'Illam (sc. Romanam ecclesiam) solus ille fundavit, et super petram fidei mox nascentis erexit, qui beato æternæ vitæ clavigero terreni simul et cœlestis imperii iura commisit.' —Corpus Iuris Canonici, Dist. xxii. c. 1. The expression is not uncommon in mediæval writers. So 'unum est imperium Patris et Filii et Spiritus Sancti, cuius est pars ecclesia constituta in terris,' in Lewis II's letter.
117
'Merito summus Pontifex Romanus episcopus dici potest rex et sacerdos. Si enim dominus noster Iesus Christus sic appellatur, non videtur incongruum suum vocare successorem. Corporale et temporale ex spirituali et perpetuo dependet, sicut corporis operatio ex virtute animæ. Sicut ergo corpus per animam habet esse virtutem et operationem, ita et temporalis iurisdictio principum per spiritualem Petri et successorum eius.' – St. Thomas Aquinas, De Regimine Principum.
118
'Nonne Romana ecclesia tenetur imperatori tanquam suo patrono, et imperator ecclesiam fovere et defensare tanquam suus vere patronus? certe sic… Patronis vero concessum est ut prælatos in ecclesiis sui patronatus eligant. Cum ergo imperator onus sentiat patronatus, ut qui tenetur eam defendere, sentire debet honorem et emolumentum.' I quote this from a curious document in Goldast's collection of tracts (Monarchia Imperii), entitled 'Letter of the four Universities, Paris, Oxford, Prague, and the "Romana generalitas," to the Emperor Wenzel and Pope Urban,' A.D. 1380. The title can scarcely be right, but if the document is, as in all probability it is, not later than the fifteenth century, its being misdescribed, or even its being a forgery, does not make it less valuable as an evidence of men's ideas.
119
So Leo III in a charter issued on the day of Charles's coronation: '… actum in præsentia gloriosi atque excellentissimi filii nostri Caroli quem auctore Deo in defensionem et provectionem sanctæ universalis ecclesiæ hodie Augustum sacravimus.' – Jaffé Regesta Pontificum Romanorum, ad ann. 800.
So, indeed, Theodulf of Orleans, a contemporary of Charles, ascribes to the Emperor an almost papal authority over the Church itself: —
'Cœli habet hic (sc. Papa) claves, proprias te iussit habere;Tu regis ecclesiæ, nam regit ille poli;Tu regis eius opes, clerum populumque gubernas,Hic te cœlicolas ducet ad usque choros.'In D. Bouquet, v. 415.
120
Perhaps at no more than three: in the time of Charles and Leo; again under Otto III and his two Popes, Gregory V and Sylvester II; thirdly, under Henry III; certainly never thenceforth.
121
The Sachsenspiegel (Speculum Saxonicum, circ. A.D. 1240), the great North-German law book, says, 'The Empire is held from God alone, not from the Pope. Emperor and Pope are supreme each in what has been entrusted to him: the Pope in what concerns the soul; the Emperor in all that belongs to the body and to knighthood.' The Schwabenspiegel, compiled half a century later, subordinates the prince to the pontiff: 'Daz weltliche Schwert des Gerichtes daz lihet der Babest dem Chaiser; daz geistlich ist dem Babest gesetzt daz er damit richte.'
122
So Boniface VIII in the bull Unam Sanctam, will have but one head for the Christian people. 'Igitur ecclesiæ unius et unicæ unum corpus, unum caput, non duo capita quasi monstrum.'
123
St. Bernard writes to Conrad III: 'Non veniat anima mea in consilium eorum qui dicunt vel imperio pacem et libertatem ecclesiæ vel ecclesiæ prosperitatem et exaltationem imperii nocituram.' So in the De Consideratione: 'Si utrumque simul habere velis, perdes utrumque,' of the papal claim to temporal and spiritual authority, quoted by Gieseler.
124
'Sedens in solio armatus et cinctus ensem, habensque in capite Constantini diadema, stricto dextra capulo ensis accincti, ait: "Numquid ego summus sum pontifex? nonne ista est cathedra Petri? Nonne possum imperii iura tutari? ego sum Cæsar, ego sum imperator."' – Fr. Pipinus (ap. Murat. S. R. I. ix.) l. iv. c. 47. These words, however, are by this writer ascribed to Boniface, when receiving the envoys of the emperor Albert I, in A.D. 1299. I have not been able to find authority for their use at the jubilee, but give the current story for what it is worth.
It has been suggested that Dante may be alluding to this sword scene in a well-known passage of the Purgatorio (xvi. l. 106): —
'Soleva Roma, che 'l buon mondo feoDuo Soli aver, che l' una e l' altra stradaFacean vedere, e del mondo e di Deo.L' un l' altro ha spento, ed è giunta la spadaCol pastorale: e l' un coll altro
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