The Holy Roman Empire. Viscount James Bryce

Чтение книги онлайн.

125

See especially Peter de Andlo (De Imperio Romano); Ralph Colonna (De translatione Imperii Romani); Dante (De Monarchia); Engelbert (De Ortu et Fine Imperii Romani); Marsilius Patavinus (De translatione Imperii Romani); Æneas Sylvius Piccolomini (De Ortu et Authoritate Imperii Romani); Zoannetus (De Imperio Romano atque ejus Iurisdictione); and the writers in Schardius's Sylloge, and in Goldast's Collection of Tracts, entitled Monarchia Imperii.

126

Letter of Lewis II to Basil the Macedonian, in Chron. Salernit. in Mur. S. R. I.; also given by Baronius, Ann. Eccl. ad ann. 871.

127

'Ad summum dignitatis pervenisti: Vicarius es Christi.' – Wippo, Vita Chuonradi (ap. Pertz), c. 3.

Letter in Radewic, ap. Murat, S. R. I.

128

Lewis IV is styled in one of his proclamations, 'Gentis humanæ, orbis Christiani custos, urbi et orbi a Deo electus præesse.' – Pfeffinger, Vitriarius Illustratus.

129

In a document issued by the Diet of Speyer (A.D. 1529) the Emperor is called 'Oberst, Vogt, und Haupt der Christenheit.' Hieronymus Balbus, writing about the same time, puts the question whether all Christians are subject to the Emperor in temporal things, as they are to the Pope in spiritual, and answers it by saying, 'Cum ambo ex eodem fonte perfluxerint et eadem semita incedant, de utroque idem puto sentiendum.'

130

'Non magis ad Papam depositio seu remotio pertinet quam ad quoslibet regum prælatos, qui reges suos prout assolent, consecrant et inungunt.' —Letter of Frederick II (lib. i. c. 3).

131

Liber Ceremonialis Romanus, lib. i. sect. 5; with which compare the Coronatio Romana of Henry VII, in Pertz, and Muratori's Dissertation in vol. i. of the Antiquitates Italiæ Medii Ævi.

132

See Goldast, Collection of Imperial Constitutions; and Moser, Römische Kayser.

133

The abbot Engelbert (De Ortu et Fine Imperii Romani) quotes Origen and Jerome to this effect, and proceeds himself to explain, from 2 Thess. ii., how the falling away will precede the coming of Antichrist. There will be a triple 'discessio,' of the kingdoms of the earth from the Roman Empire, of the Church from the Apostolic See, of the faithful from the faith. Of these, the first causes the second; the temporal sword to punish heretics and schismatics being no longer ready to work the will of the rulers of the Church.

134

A full statement of the views that prevailed in the earlier Middle Age regarding Antichrist – as well as of the singular prophecy of the Frankish Emperor who shall appear in the latter days, conquer the world, and then going to Jerusalem shall lay down his crown on the Mount of Olives and deliver over the kingdom to Christ – may be found in the little treatise, Vita Antichristi, which Adso, monk and afterwards abbot of Moutier-en-Der, compiled (cir. 950) for the information of Queen Gerberga, wife of Louis d'Outremer. Antichrist is to be born a Jew of the tribe of Dan (Gen. xlix. 17), 'non de episcopo et monacha, sicut alii delirando dogmatizant, sed de immundissima meretrice et crudelissimo nebulone. Totus in peccato concipietur, in peccato generabitur, in peccato nascetur.' His birthplace is Babylon: he is to be brought up in Bethsaida and Chorazin.

Adso's book may be found printed in Migne, t. ci. p. 1290.

135

S. Thomas explains the prophecy in a remarkable manner, shewing how the decline of the Empire is no argument against its fulfilment. 'Dicendum quod nondum cessavit, sed est commutatum de temporali in spirituale, ut dicit Leo Papa in sermone de Apostolis: et ideo discessio a Romano imperio debet intelligi non solum a temporali sed etiam a spirituali, scilicit a fide Catholica Romanæ Ecclesiæ. Est autem hoc conveniens signum nam Christus venit, quando Romanum imperium omnibus dominabatur: ita e contra signum adventus Antichristi est discessio ab eo.' —Comment. ad 2 Thess. ii.

136

See note z, page 119. The Papal party sometimes insisted that both swords were given to Peter, while the imperialists assigned the temporal sword to John. Thus a gloss to the Sachsenspiegel says, 'Dat eine svert hadde Sinte Peter, dat het nu de paves: dat andere hadde Johannes, dat het nu de keyser.'

137

2 Thess. ii. 7.

138

St. Augustine, however, though he states the view (applying the passage to the Roman Empire) which was generally received in the Middle Ages, is careful not to commit himself positively to it.

139

Jordanis Chronica (written towards the close of the thirteenth century).

140

Compare with this the words which Pope Hadrian I. had used some twenty-three years before, of Charles as representative of Constantine: 'Et sicut temporibus Beati Sylvestri, Romani pontificis, a sanctæ recordationis piissimo Constantino magno imperatore, per eius largitatem sancta Dei catholica et apostolica Romana ecclesia elevata atque exaltata est, et potestatem in his Hesperiæ partibus largiri dignatus est, ita et in his vestris felicissimis temporibus atque nostris, sancta Dei ecclesia, id est, beati Petri apostoli germinet atque exsultet, ut omnes gentes quæ hæc audierint edicere valeant, 'Domine salvum fac regem, et exaudi nos in die in qua invocaverimus te;' quia ecce novus Christianissimus Dei Constantinus imperator his temporibus surrexit, per quem omnia Deus sanctæ suæ ecclesiæ beati apostolorum principis Petri largiri dignatus est.' —Letter XLIX of Cod. Carol., A.D. 777 (in Mur. Scriptores Rerum Italicarum).

This letter is memorable as containing the first allusion, or what seems an allusion, to Constantine's Donation.

The phrase 'sancta Dei ecclesia, id est, B. Petri apostoli,' is worth noting.

141

The church in which the opening scene of Boccaccio's Decameron is laid.

142

So Kugler (Eastlake's ed. vol. i. p. 144), and so also Messrs. Crowe and Cavalcaselle, in their New History of Painting in Italy, vol. ii. pp. 85 sqq.

143

Domini canes. Spotted because of their black-and-white raiment.

There is of course a great deal more detail in the picture, which it does not appear necessary to describe. St. Dominic is a conspicuous figure.

It is worth remarking that the Emperor, who is on the Pope's left hand, and so made slightly inferior to him while superior to every one else, holds in his hand, instead of the usual imperial globe, a death's head, typifying the transitory nature of his power.