The Story of Verona. Alethea Wiel

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СКАЧАТЬ worship, which represented not only the homage rendered to the person of Cæsar but to the world-power of Rome as well, was celebrated in Verona is evident from the mention made of the “flamen divi Augusti et Romae” as ranking among her religious observances.

      The introduction of Christianity into Verona is placed at a very early date, and one legend declares that no less a person than St Peter appointed the first bishop who was one St Euprepio. This divine, who is also said to have been one of the seventy appointed by our Lord (see St Luke, ch. x., v. i), was indeed the first bishop of Verona, but the date of his episcopate cannot be definitely affirmed, and can only be vaguely spoken of as amongst the earliest bishoprics instituted in Italy. The first bishops of Verona all attained to the rank of saints; the fourth being St Procolo, and the sixth St Lucillo, who took part in 347 at the Council of Sardis. In 380 (or according to Maffei 390) occurred the death of St Zenone, or Zeno, the eighth bishop, a man famous for his learning and saintliness of life, and who according to some traditions “reduxit Veronam ad baptismum.” The writings of St Zeno have come down to the present day, and beside their doctrine and devotion have also some literary merit. It is not known where the services of the early Christians were held in Verona. The so-called grotto of San Nazzaro, of which mention will be made later on,[3] is generally looked upon as the place, and tradition has it that Divine worship was actually celebrated there. The frescoes that adorn the church are of later date than the building, and were probably added when the church was restored in the tenth century, after it had suffered much damage at the hands of the Hungarians.

      That Verona possessed a bishop as early as the third century of the Christian era would point to the fact that even at that time the town contained many believers, though the martyrdoms of S. Fermo and S. Rustico in the reign of Diocletian would again demonstrate that at that epoch at all events the pagan world was in the supremacy. St Zeno’s writings on the other hand assume that Christianity was widespread through the city, but this point in common with many others relating to the early days of Verona cannot be affirmed with certainty. The diocese of Verona up to the beginning of the fifth century was subject to the metropolitan jurisdiction of the See of Milan which extended (especially at the time of St Ambrose), over the greater part of the north of Italy, and was known under the Roman administration as the “vicariatus Italiae.” After the death of St Ambrose and when the Imperial Government fixed its seat at Ravenna, Milan declined, its metropolitan jurisdiction was split up, and Verona with other cities in the district passed under the jurisdiction of the patriarchate of Aquileja.

      The advantages that accrued to Verona from her geographical position have already been dwelt on. The disadvantages must equally be noted, chief among them being the facility with which her territory could be overrun by the wild and undaunted tribes of the North, who looked upon Italy—the garden of Europe—as the lawful reward for their labours, and who considered the trained cohorts of the Roman legions as foes worthy of their mettle.

      Odoacer was the first of these invaders. He bore down upon Italy at the head of a large force of warriors, possessed himself of Rome, where he deposed Augustolo, the last Emperor of the West, and after he had imprisoned him at Ravenna, he caused himself to be proclaimed King of Italy. This was in 476, and there can be little doubt that he held sway in Verona, from whence however he was driven out in a pitched battle by Theodoric, King of the Ostrogoths. Odoacer lost heavily in the fight (489), his soldiers were carried away in the rushing, swirling waters of the Adige, when according to Eunodius “their corpses choked that grandest of rivers.” Odoacer himself withdrew to Ravenna, where he was murdered in 493.

      Theodoric, King of the Ostrogoths, is a name and personality associated with song and legend. His love for Verona was great, and though his official residence, so to speak, was at Ravenna, it was at the city beside the Adige that he preferred to dwell. Its strong fortifications, the convenience of its position for repelling any attack from Germany, added no doubt to the attraction felt for Verona by “Dietrich von Bern,” as Theodoric was called in German ballads. Theodoric’s love for Verona took shape in the several buildings which either for beauty or utility he raised in it. Baths, palaces, strongholds, and external walls were built in turn by him, and to him too is due the restoration of the aqueduct. The remains of the great palace that he built for himself on the hill of S. Pietro are still to be seen, and point to a style of architecture that had its origin in Rome. The later years of Theodoric’s life are dimmed (from a Veronese point of view) by the hatred he is said to have shewn towards the Catholics. To this is ascribed among other things his destruction of the oratory of S. Stefano, at that time the Cathedral church of Verona. This deed which coincided with the German legends which easily spread to Verona confirmed the story of the demoniacal chase which was circulated about Theodoric, and which is to be found engraved among the bas-reliefs carved on the façade of S. Zeno. The legend runs as follows: Theodoric on leaving the bath mounts his horse, and followed by his hounds gives chase to a stag. The stag however always manages to escape. The hunter pursues in reckless haste and eagerness, till he finds himself brought to the gates of hell. An allegorical lesson that might have a warning not only for the king of the Ostrogoths, but for all of every class and nation who choose to heed it!

      Tradition ascribes to Theodoric at one moment the building of the whole city, at other times the Amphitheatre itself, giving to this latter the name of the “House of Theodoric,” just as in Rome the same name of “House of Theodoric” was once given to Hadrian’s mole. Nor did legends of different sorts cease to be circulated about Theodoric in and around Verona till the fourteenth century.

      The Gothic rule began to decline in the days of Totila (543), and wars in different directions around Verona, generally ending in the defeat of the Goths, proved at last their undoing. An invasion of the Greeks was however successfully withstood, though more perhaps by fortune than by skill. The Greeks had actually possessed themselves of Verona, but their greed for booty had made them careless as to securing their conquest, and before they were aware of it they were attacked by the Goths and expelled. An expedition headed by Totila’s chief general Teias against the Emperor Justinian’s forces under Narses was not so successful. Nor did a fresh expedition led by Totila in person fare better. The Roman and Gothic armies met at Brescello on the Po, the Goths were defeated, and Totila was slain. Teias was appointed king in his stead (560), only to die by the hand of Narses two years later, and with him the Gothic rule came to an end in Italy.

      Fresh incursions from Germany again followed; but it was not till the year 568 that any permanent rule was established in Verona. That year however saw the Longobards or Lombards, under their king Alboin, pour down from the North and spread over the fertile plain which to this day bears their name. Their rule extended to Verona, where all traces of Gothic and Grecian power disappeared before that of the new-comers.

      It was at Verona that the famous banquet took place, when Alboin ordered his wife Rosamund to drink wine out of her father’s skull. Alboin had conquered and killed his father-in-law, Cunimund, king of the Gepedoe, and carried about with him the trophy of his victory in the shape of the dead man’s skull converted into a drinking cup. He had no settled capital in Italy, but, as Theodoric had done before him, he dwelt gladly at Verona. The story of his orgie is a well-known one, though it may be that in his drunken debauchery he was hardly conscious of the sacrilege that he called upon his wife to commit. His brutality was amply avenged. Rosamund caused her husband to be murdered (June 28, 572, or according to Maffei 574) and then fled with Elmicho (who had acted for her as Alboin’s murderer) to Ravenna, taking with her Alsuinda, Alboin’s daughter, and the royal treasure. The fugitives sought the protection of Longinus, the exarch of Constantinople; but soon after they reached Ravenna they were tragically put to death, and Alsuinda together with King Alboin’s treasure was sent to Constantinople. According to the writings of Paul the Deacon, the Lombard historian of the eighth century, the “body of Alboin was buried by the Longobards with tears and great mourning under a staircase adjoining the palace. In our days Gilbert or Giselbert, Duke of Verona, opened the case, drew from it the sword and ornaments, and then with the vanity peculiar to the ignorant, boasted that he had seen Alboin.” The whole story of the banquet, the indignity forced upon Queen Rosamund, the king’s death, and all СКАЧАТЬ