The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон
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par M. de St. Palaye, tom. iii. p. 175). I observe in the laws of Rotharis a more early mention of the art of hawking (No. 322); and in Gaul, in the vth century, it is celebrated by Sidonius Apollinaris among the talents of Avitus ([Carm. vii.] 202-207).
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The epitaph of Droctulf (Paul, l. iii. c. 19) may be applied to many of his countrymen: —
Terribilis visu facies, sed corda benignus,
Longaque robusto pectore barba fuit.
The portraits of the old Lombards might still be seen in the palace of Monza, twelve miles from Milan, which had been founded or restored by Queen Theudelinda (l. iv. 22, 23). See Muratori, tom. i. dissertaz. xxiii. p. 300. [Theudelinda’s comb, with a gold handle, and a counterfeit hen with chickens, which belonged to her, are shown in the sacristy of the church at Monza, which she founded. Little of the old building remains.]
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The story of Autharis and Theudelinda is related by Paul, i. iii. c. 29, 34; and any fragment of Bavarian antiquity excites the indefatigable diligence of the Count de Buat, Hist. des Peuples de l’Europe, tom. xi. p. 595-635, tom. xii. p. 1-53.
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Giannone (Istoria Civile di Napoli, tom. i. p. 263) has justly censured the impertinence of Boccaccio (Gio. iii. Novel. 2), who, without right, or truth, or pretence, has given the pious Queen Theudelinda to the arms of a muleteer.
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Paul, l. iii. c. 16. The first dissertation of Muratori and the first volume of Giannone’s history may be consulted for the state of the kingdom of Italy.
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The most accurate edition of the laws of the Lombards is to be found in the Scriptores Rerum Italicarum, tom. i. part ii. p. 1-181, collated from the most ancient MSS. and illustrated by the critical notes of Muratori. [Ed. F. Bluhme, in Pertz, Mon. Legg. iv. 607 sqq. (1868); also small separate oct. ed. (1869).]
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Montesquieu, Esprit des Loix, l. xxviii. c. 1. Les loix des Bourguignons sont assez judicieuses: celles de Rotharis et des autres princes Lombards le sont encore plus.
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See Leges Rotharis, No. 379, p. 47. Striga is used as the name of a witch. It is of the purest classic origin (Horat. epod. v. 20. Petron. c. 134); and from the words of Petronius (quæ striges comederunt nervos tuos?) it may be inferred that the prejudice was of Italian rather than barbaric extraction.
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Quia incerti sumus de judicio Dei, et multos audivimus per pugnam sine justâ causâ suam causam perdere. Sed propter consuetudinem gentem nostram Langobardorum legem impiam vetare non possumus. See p. 74, No. 65, of the laws of Luitprand, promulgated ad 724.
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Read the history of Paul Warnefrid; particularly l. iii. c. 16. Baronius rejects the praise, which appears to contradict the invectives of Pope Gregory the Great; but Muratori (Annali d’Italia, tom. v. p. 217) presumes to insinuate that the saint may have magnified the faults of Arians and enemies.
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The passages of the homilies of Gregory which represent the miserable state of the city and country are transcribed in the Annals of Baronius, ad 590, No. 16, ad 595, No. 2, &c. &c.
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The inundation and plague were reported by a deacon, whom his bishop, Gregory of Tours, had despatched to Rome for some relics. The ingenious messenger embellished his tale and the river with a great dragon and a train of little serpents (Greg. Turon. l. x. c. 1).
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Gregory of Rome (Dialog. l. ii. c. 15) relates a memorable prediction of St. Benedict: Roma a Gentilibus [leg. gentibus] non exterminabitur sed tempestatibus, coruscis turbinibus ac terræ motu [ins. fatigata] in semetipsâ marcescet. Such a prophecy melts into true history, and becomes the evidence of the fact after which it was invented.
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Quia in uno se ore cum Jovis laudibus Christi laudes non capiunt, et quam grave nefandumque sit episcopis canere quod nec laico religioso conveniat, ipse considera (l. ix. ep. 4). The writings of Gregory himself attest his innocence of any classic taste or literature.
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Bayle (Dictionnaire Critique, tom. ii. p. 598, 599), in a very good article of Grégoire I., has quoted, for the buildings and statues, Platina in Gregorio I.; for the Palatine library, John of Salisbury (de Nugis Curialium, l. ii. c. 26); and for Livy, Antoninus of Florence: the oldest of the three lived in the xiith century.
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Gregor. l. iii. epist. 24, indict. 12, &c. From the epistles of Gregory, and the viiith volume of the Annals of Baronius, the pious reader may collect the particles of holy iron which were inserted in keys or crosses of gold and distributed in Britain, Gaul, Spain, Africa, Constantinople, and Egypt. The pontifical smith who handled the file must have understood the miracles which it was in his own power to operate or withhold: a circumstance which abates the superstition of Gregory at the expense of his veracity.
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Besides the epistles of Gregory himself which are methodised by Dupin (Bibliothèque Ecclés. tom. v. p. 103-126), we have three Lives of the pope: the two first written in the viiith and ixth centuries (de Triplici Vitâ St. Greg. Preface to the ivth volume of the Benedictine edition) by the deacons Paul (p. 1-18) and John (p. 19-188), and containing much original, though doubtful, evidence; the third, a long and laboured compilation by the Benedictine editors (p. 199-305). The Annals of Baronius are a copious but partial history. His papal prejudices are tempered by the good sense of Fleury (Hist. Ecclés. tom. viii.), and his chronology has been rectified by the criticism of Pagi and Muratori. [Paul’s life of Gregory is a compilation from the Hist. Eccles. of Bede and Gregory’s own works. For the methodisation of Gregory’s Epistles see Appendix 1.]
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John the deacon has described them like an eye-witness (l. iv. c. 83, 84); and his description is illustrated by Angelo Rocca, a Roman antiquary (St. Greg. Opera, tom. iv. p. 312-326), who observes that some mosaics of the popes of the viith century are still preserved in the old churches of Rome (p. 321-323). The same walls which represented Gregory’s family are now decorated with the martyrdom of St. Andrew, the noble contest of Dominichino and Guido. [The life of Gregory by John, compiled towards the end of the ninth century for Pope John VIII., consists largely of extracts from Gregory’s letters.]
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Disciplinis vero liberalibus, hoc est grammaticâ, rhetoricâ, dialecticâ, ita a puero est institutus, ut, quamvis eo tempore florerent adhuc Romæ studia literarum, tamen nulli in urbe ipsâ secundus putaretur. Paul. Diacon. in Vit. S. Gregor. c. 2.
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The Benedictines (Vit. Greg. l. i. p. 205-208) labour to reduce the monasteries of Gregory within the rule of their own order; but, as the question is confessed to be doubtful, it is clear that these powerful monks are in the wrong. See Butler’s Lives of the Saints, vol. iii. p. 145, a work of merit: the sense and learning belong to the author — his prejudices are those of his profession.
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Monasterium Gregorianum in ejusdem Beati Gregorii ædibus ad clivum Scauri prope ecclesiam SS. Johannis et Pauli in honorem St. Andreæ (John in Vit. Greg. l. i. c. 6, Greg. l. vii. epist. 13). This house and monastery were situate on the side of the Cælian hill which fronts the Palatine; they are now occupied by the Camaldoli; San Gregorio triumphs, and St. Andrew has retired to a small chapel. Nardini, Roma Antica, l. iii. c. 6, p. 100. Descrizzione di Roma, tom. i. p. 442-446.
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