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legitimate title of Anthemius, whom he accompanied in his journey to Rome; the Dalmatian fleet was received into the harbors of Italy; the active valor of Marcellinus expelled the Vandals from the Island of Sardinia; and the languid efforts of the West added some weight to the immense preparations of the Eastern Romans. The expense of the naval armament, which Leo sent against the Vandals, has been distinctly ascertained; and the curious and instructive account displays the wealth of the declining empire. The Royal demesnes, or private patrimony of the prince, supplied seventeen thousand pounds of gold; forty-seven thousand pounds of gold, and seven hundred thousand of silver, were levied and paid into the treasury by the Praetorian praefects. But the cities were reduced to extreme poverty; and the diligent calculation of fines and forfeitures, as a valuable object of the revenue, does not suggest the idea of a just or merciful administration. The whole expense, by whatsoever means it was defrayed, of the African campaign, amounted to the sum of one hundred and thirty thousand pounds of gold, about five millions two hundred thousand pounds sterling, at a time when the value of money appears, from the comparative price of corn, to have been somewhat higher than in the present age. ^86 The fleet that sailed from Constantinople to Carthage, consisted of eleven hundred and thirteen ships, and the number of soldiers and mariners exceeded one hundred thousand men. Basiliscus, the brother of the empress Vorina, was intrusted with this important command. His sister, the wife of Leo, had exaggerated the merit of his former exploits against the Scythians. But the discovery of his guilt, or incapacity, was reserved for the African war; and his friends could only save his military reputation by asserting, that he had conspired with Aspar to spare Genseric, and to betray the last hope of the Western empire.

[Footnote 83: Itaque nos quibus totius mundi regimen commisit superna provisio …. Pius et triumphator semper Augustus filius noster Anthemius, licet Divina Majestas et nostra creatio pietati ejus plenam Imperii commiserit potestatem, &c. …. Such is the dignified style of Leo, whom Anthemius respectfully names, Dominus et Pater meus Princeps sacratissimus Leo. See Novell. Anthem. tit. ii. iii. p. 38, ad calcem Cod. Theod.] [Footnote 84: The expedition of Heraclius is clouded with difficulties, (Tillemont, Hist. des Empereurs, tom. vi. p. 640,) and it requires some dexterity to use the circumstances afforded by Theophanes, without injury to the more respectable evidence of Procopius.]

[Footnote 85: The march of Cato from Berenice, in the province of Cyrene, was much longer than that of Heraclius from Tripoli. He passed the deep sandy desert in thirty days, and it was found necessary to provide, besides the ordinary supplies, a great number of skins filled with water, and several Psylli, who were supposed to possess the art of sucking the wounds which had been made by the serpents of their native country. See Plutarch in Caton. Uticens. tom. iv. p. 275. Straben Geograph. l. xxii. p. 1193.]
[Footnote 86: The principal sum is clearly expressed by Procopius, (de Bell. Vandal. l. i. c. 6, p. 191;) the smaller constituent parts, which Tillemont, (Hist. des Empereurs, tom. vi. p. 396) has laboriously collected from the Byzantine writers, are less certain, and less important. The historian Malchus laments the public misery, (Excerpt. ex Suida in Corp. Hist. Byzant. p. 58;) but he is surely unjust, when he charges Leo with hoarding the treasures which he extorted from the people.

Note: Compare likewise the newly-discovered work of Lydus, de Magistratibus, ed. Hase, Paris, 1812, (and in the new collection of the Byzantines,) l. iii. c. 43. Lydus states the expenditure at 65,000 lbs. of gold, 700,000 of silver. But Lydus exaggerates the fleet to the incredible number of 10,000 long ships, (Liburnae,) and the troops to 400,000 men. Lydus describes this fatal measure, of which he charges the blame on Basiliscus, as the shipwreck of the state. From that time all the revenues of the empire were anticipated; and the finances fell into inextricable confusion. – M.]
Experience has shown, that the success of an invader most commonly depends on the vigor and celerity of his operations. The strength and sharpness of the first impression are blunted by delay; the health and spirit of the troops insensibly languish in a distant climate; the naval and military force, a mighty effort which perhaps can never be repeated, is silently consumed; and every hour that is wasted in negotiation, accustoms the enemy to contemplate and examine those hostile terrors, which, on their first appearance, he deemed irresistible. The formidable navy of Basiliscus pursued its prosperous navigation from the Thracian Bosphorus to the coast of Africa. He landed his troops at Cape Bona, or the promontory of Mercury, about forty miles from Carthage. ^87 The army of Heraclius, and the fleet of Marcellinus, either joined or seconded the Imperial lieutenant; and the Vandals who opposed his progress by sea or land, were successively vanquished. ^88 If Basiliscus had seized the moment of consternation, and boldly advanced to the capital, Carthage must have surrendered, and the kingdom of the Vandals was extinguished. Genseric beheld the danger with firmness, and eluded it with his veteran dexterity. He protested, in the most respectful language, that he was ready to submit his person, and his dominions, to the will of the emperor; but he requested a truce of five days to regulate the terms of his submission; and it was universally believed, that his secret liberality contributed to the success of this public negotiation. Instead of obstinately refusing whatever indulgence his enemy so earnestly solicited, the guilty, or the credulous, Basiliscus consented to the fatal truce; and his imprudent security seemed to proclaim, that he already considered himself as the conqueror of Africa. During this short interval, the wind became favorable to the designs of Genseric. He manned his largest ships of war with the bravest of the Moors and Vandals; and they towed after them many large barks, filled with combustible materials. In the obscurity of the night, these destructive vessels were impelled against the unguarded and unsuspecting fleet of the Romans, who were awakened by the sense of their instant danger. Their close and crowded order assisted the progress of the fire, which was communicated with rapid and irresistible violence; and the noise of the wind, the crackling of the flames, the dissonant cries of the soldiers and mariners, who could neither command nor obey, increased the horror of the nocturnal tumult. Whilst they labored to extricate themselves from the fire-ships, and to save at least a part of the navy, the galleys of Genseric assaulted them with temperate and disciplined valor; and many of the Romans, who escaped the fury of the flames, were destroyed or taken by the victorious Vandals. Among the events of that disastrous night, the heroic, or rather desperate, courage of John, one of the principal officers of Basiliscus, has rescued his name from oblivion. When the ship, which he had bravely defended, was almost consumed, he threw himself in his armor into the sea, disdainfully rejected the esteem and pity of Genso, the son of Genseric, who pressed him to accept honorable quarter, and sunk under the waves; exclaiming, with his last breath, that he would never fall alive into the hands of those impious dogs. Actuated by a far different spirit, Basiliscus, whose station was the most remote from danger, disgracefully fled in the beginning of the engagement, returned to Constantinople with the loss of more than half of his fleet and army, and sheltered his guilty head in the sanctuary of St. Sophia, till his sister, by her tears and entreaties, could obtain his pardon from the indignant emperor. Heraclius effected his retreat through the desert; Marcellinus retired to Sicily, where he was assassinated, perhaps at the instigation of Ricimer, by one of his own captains; and the king of the Vandals expressed his surprise and satisfaction, that the Romans themselves should remove from the world his most formidable antagonists. ^89 After the failure of this great expedition, ^* Genseric again became the tyrant of the sea: the coasts of Italy, Greece, and Asia, were again exposed to his revenge and avarice; Tripoli and Sardinia returned to his obedience; he added Sicily to the number of his provinces; and before he died, in the fulness of years and of glory, he beheld the final extinction of the empire of the West. ^90

[Footnote 87: This promontory is forty miles from Carthage, (Procop. l. i. c. 6, p. 192,) and twenty leagues from Sicily, (Shaw’s Travels, p. 89.) Scipio landed farther in the bay, at the fair promontory; see the animated description of Livy, xxix. 26, 27.]

[Footnote 88: Theophanes (p. 100) affirms that many ships of the Vandals were sunk. The assertion of Jornandes, (de Successione Regn.,) that Basiliscus attacked Carthage, must be understood in a very qualified sense]
[Footnote 89: Damascius in Vit. Isidor. apud Phot. p. 1048. It will appear, by comparing the three short chronicles of the times, that Marcellinus had fought near Carthage, and was killed in Sicily.]

[Footnote *: According to Lydus, Leo, distracted by this and the other calamities of his reign, particularly a dreadful fire at Constantinople, abandoned the palace, like another Orestes, and was preparing to quit Constantinople forever l iii. c. 44, p. 230. – M.]

[Footnote 90: For the African war, see Procopius, de Bell. Vandal. l. i. c. 6, p. 191, 192, 193,) Theophanes, (p. 99, 100, 101,) Cedrenus, (p. 349, 350,) and Zonaras, (tom. ii. l. xiv. p. 50, 51.) Montesquieu (Considerations sur la Grandeur, &c., c. xx. tom. iii. p. 497) has made a judicious observation on the failure of these great naval armaments.]

During his long and active reign, the African monarch had studiously cultivated the friendship of the Barbarians of Europe, whose arms he might employ in a seasonable and effectual diversion against the two empires. After the death of Attila, he renewed his alliance with the Visigoths of Gaul; and the sons of the elder Theodoric, who successively reigned over that warlike nation, were easily persuaded, by the sense of interest, to forget the cruel affront which Genseric had inflicted on their sister. ^91 The death of the emperor Majorian delivered Theodoric the Second from the restraint of fear, and perhaps of honor; he violated his recent treaty with the Romans; and the ample territory of Narbonne, which he firmly united to his dominions, became the immediate reward of his perfidy. The selfish policy of Ricimer encouraged him to invade the provinces which were in the possession of Aegidius, his rival; but the active count, by the defence of Arles, and the victory of Orleans, saved Gaul, and checked, during his lifetime, the progress of the Visigoths. Their ambition was soon rekindled; and the design of extinguishing the Roman empire in Spain and Gaul was conceived, and almost completed, in the reign of Euric, who assassinated his brother Theodoric, and displayed, with a more savage temper, superior abilities, both in peace and war. He passed the Pyrenees at the head of a numerous army, subdued the cities of Saragossa and Pampeluna, vanquished in battle the martial nobles of the Tarragonese province, carried his victorious arms into the heart of Lusitania, and permitted the Suevi to hold the kingdom of Gallicia under the Gothic monarchy of Spain. ^92 The efforts of Euric were not less vigorous, or less successful, in Gaul; and throughout the country that extends from the Pyrenees to the Rhone and the Loire, Berry and Auvergne were the only cities, or dioceses, which refused to acknowledge him as their master. ^93 In the defence of Clermont, their principal town, the inhabitants of Auvergne sustained, with inflexible resolution, the miseries of war, pestilence, and famine; and the Visigoths, relinquishing the fruitless siege, suspended the hopes of that important conquest. The youth of the province were animated by the heroic, and almost incredible, valor of Ecdicius, the son of the emperor Avitus, ^94 who made a desperate sally with only eighteen horsemen, boldly attacked the Gothic army, and, after maintaining a flying skirmish, retired safe and victorious within the walls of Clermont. His charity was equal to his courage: in a time of extreme scarcity, four thousand poor were fed at his expense; and his private influence levied an army of Burgundians for the deliverance of Auvergne. From his virtues alone the faithful citizens of Gaul derived any hopes of safety or freedom; and even such virtues were insufficient to avert the impending ruin of their country, since they were anxious to learn, from his authority and example, whether they should prefer the alternative of exile or servitude. ^95 The public confidence was lost; the resources of the state were exhausted; and the Gauls had too much reason to believe, that Anthemius, who reigned in Italy, was incapable of protecting his distressed subjects beyond the Alps. The feeble emperor could only procure for their defence the service of twelve thousand British auxiliaries. Riothamus, one of the independent kings, or chieftains, of the island, was persuaded to transport his troops to the continent of Gaul: he sailed up the Loire, and established his quarters in Berry, where the people complained of these oppressive allies, till they were destroyed or dispersed by the arms of the Visigoths. ^96

[Footnote 91: Jornandes is our best guide through the reigns of Theodoric II. and Euric, (de Rebus Geticis, c. 44, 45, 46, 47, p. 675 – 681.) Idatius ends too soon, and Isidore is too sparing of the information which he might have given on the affairs of Spain. The events that relate to Gaul are laboriously illustrated in the third book of the Abbe Dubos, Hist. Critique, tom. i. p. 424 – 620.]

[Footnote 92: See Mariana, Hist. Hispan. tom. i. l. v. c. 5. p. 162.]
[Footnote 93: An imperfect, but original, picture of Gaul, more especially of Auvergne, is shown by Sidonius; who, as a senator, and afterwards as a bishop, was deeply interested in the fate of his country. See l. v. epist. 1, 5, 9, &c.]

[Footnote 94: Sidonius, l. iii. epist. 3, p. 65 – 68. Greg. Turon. l. ii. c. 24, in tom. ii. p. 174. Jornandes, c. 45, p. 675. Perhaps Ecdicius was only the son-in-law of Avitus, his wife’s son by another husband.]
[Footnote 95: Si nullae a republica vires, nulla praesidia; si nullae, quantum rumor est, Anthemii principis opes; statuit, te auctore, nobilitas, seu patriaca dimittere seu capillos, (Sidon. l. ii. epist. 1, p. 33.) The last words Sirmond, Not. p. 25) may likewise denote the clerical tonsure, which was indeed the choice of Sidonius himself.]

[Footnote 96: The history of these Britons may be traced in Jornandes, (c. 45, p. 678,) Sidonius, (l. iii. epistol. 9, p. 73, 74,) and Gregory of Tours, (l. ii. c. 18, in tom. ii. p. 170.) Sidonius (who styles these mercenary troops argutos, armatos, tumultuosos, virtute numero, contul ernio, contumaces) addresses their general in a tone of friendship and familiarity.] One of the last acts of jurisdiction, which the Roman senate exercised over their subjects of Gaul, was the trial and condemnation of Arvandus, the Praetorian praefect. Sidonius, who rejoices that he lived under a reign in which he might pity and assist a state criminal, has expressed, with tenderness and freedom, the faults of his indiscreet and unfortunate friend. ^97 From the perils which he had escaped, Arvandus imbibed confidence rather than wisdom; and such was the various, though uniform, imprudence of his behavior, that his prosperity must appear much more surprising than his downfall. The second praefecture, which he obtained within the term of five years, abolished the merit and popularity of his preceding administration. His easy temper was corrupted by flattery, and exasperated by opposition; he was forced to satisfy his importunate creditors with the spoils of the province; his capricious insolence offended the nobles of Gaul, and he sunk under the weight of the public hatred. The mandate of his disgrace summoned him to justify his conduct before the senate; and he passed the Sea of Tuscany with a favorable wind, the presage, as he vainly imagined, of his future fortunes. A decent respect was still observed for the Proefectorian rank; and on his arrival at Rome, Arvandus was committed to the hospitality, rather than to the custody, of Flavius Asellus, the count of the sacred largesses, who resided in the Capitol. ^98 He was eagerly pursued by his accusers, the four deputies of Gaul, who were all distinguished by their birth, their dignities, or their eloquence. In the name of a great province, and according to the forms of Roman jurisprudence, they instituted a civil and criminal action, requiring such restitution as might compensate the losses of individuals, and such punishment as might satisfy the justice of the state. Their charges of corrupt oppression were numerous and weighty; but they placed their secret dependence on a letter which they had intercepted, and which they could prove, by the evidence of his secretary, to have been dictated by Arvandus himself. The author of this letter seemed to dissuade the king of the Goths from a peace with the Greek emperor: he suggested the attack of the Britons on the Loire; and he recommended a division of Gaul, according to the law of nations, between the Visigoths and the Burgundians. ^99 These pernicious schemes, which a friend could only palliate by the reproaches of vanity and indiscretion, were susceptible of a treasonable interpretation; and the deputies had artfully resolved not to produce their most formidable weapons till the decisive moment of the contest. But their intentions were discovered by the zeal of Sidonius. He immediately apprised the unsuspecting criminal of his danger; and sincerely lamented, without any mixture of anger, the haughty presumption of Arvandus, who rejected, and even resented, the salutary advice of his friends. Ignorant of his real situation, Arvandus showed himself in the Capitol in the white robe of a candidate, accepted indiscriminate salutations and offers of service, examined the shops of the merchants, the silks and gems, sometimes with the indifference of a spectator, and sometimes with the attention of a purchaser; and complained of the times, of the senate, of the prince, and of the delays of justice. His complaints were soon removed. An early day was fixed for his trial; and Arvandus appeared, with his accusers, before a numerous assembly of the Roman senate. The mournful garb which they affected, excited the compassion of the judges, who were scandalized by the gay and splendid dress of their adversary: and when the praefect Arvandus, with the first of the Gallic deputies, were directed to take their places on the senatorial benches, the same contrast of pride and modesty was observed in their behavior. In this memorable judgment, which presented a lively image of the old republic, the Gauls exposed, with force and freedom, the grievances of the province; and as soon as the minds of the audience were sufficiently inflamed, they recited the fatal epistle. The obstinacy of Arvandus was founded on the strange supposition, that a subject could not be convicted of treason, unless he had actually conspired to assume the purple. As the paper was read, he repeatedly, and with a loud voice, acknowledged it for his genuine composition; and his astonishment was equal to his dismay, when the unanimous voice of the senate declared him guilty of a capital offence. By their decree, he was degraded from the rank of a praefect to the obscure condition of a plebeian, and ignominiously dragged by servile hands to the public prison. After a fortnight’s adjournment, the senate was again convened to pronounce the sentence of his death; but while he expected, in the Island of Aesculapius, the expiration of the thirty days allowed by an ancient law to the vilest malefactors, ^100 his friends interposed, the emperor Anthemius relented, and the praefect of Gaul obtained the milder punishment of exile and confiscation. The faults of Arvandus might deserve compassion; but the impunity of Seronatus accused the justice of the republic, till he was condemned and executed, on the complaint of the people of Auvergne. That flagitious minister, the Catiline of his age and country, held a secret correspondence with the Visigoths, to betray the province which he oppressed: his industry was continually exercised in the discovery of new taxes and obsolete offences; and his extravagant vices would have inspired contempt, if they had not excited fear and abhorrence. ^101
[Footnote 97: See Sidonius, l. i. epist. 7, p. 15 – 20, with Sirmond’s notes. This letter does honor to his heart, as well as to his understanding. The prose of Sidonius, however vitiated by a false and affected taste, is much superior to his insipid verses.]

[Footnote 98: When the Capitol ceased to be a temple, it was appropriated to the use of the civil magistrate; and it is still the residence of the Roman senator. The jewellers, &c., might be allowed to expose then precious wares in the porticos.]

[Footnote 99: Haec ad regem Gothorum, charta videbatur emitti, pacem cum Graeco Imperatore dissuadens, Britannos super Ligerim sitos impugnari oportere, demonstrans, cum Burgundionibus jure gentium Gallias dividi debere confirmans.]

[Footnote 100: Senatusconsultum Tiberianum, (Sirmond Not. p. 17;) but that law allowed only ten days between the sentence and execution; the remaining twenty were added in the reign of Theodosius.]

[Footnote 101: Catilina seculi nostri. Sidonius, l. ii. epist. 1, p. 33; l. v. epist 13, p. 143; l. vii. epist. vii. p. 185. He execrates the crimes, and applauds the punishment, of Seronatus, perhaps with the indignation of a virtuous citizen, perhaps with the resentment of a personal enemy.]
Such criminals were not beyond the reach of justice; but whatever might be the guilt of Ricimer, that powerful Barbarian was able to contend or to negotiate with the prince, whose alliance he had condescended to accept. The peaceful and prosperous reign which Anthemius had promised to the West, was soon clouded by misfortune and discord. Ricimer, apprehensive, or impatient, of a superior, retired from Rome, and fixed his residence at Milan; an advantageous situation either to invite or to repel the warlike tribes that were seated between the Alps and the Danube. ^102 Italy was gradually divided into two independent and hostile kingdoms; and the nobles of Liguria, who trembled at the near approach of a civil war, fell prostrate at the feet of the patrician, and conjured him to spare their unhappy country. “For my own part,” replied Ricimer, in a tone of insolent moderation, “I am still inclined to embrace the friendship of the Galatian; ^103 but who will undertake to appease his anger, or to mitigate the pride, which always rises in proportion to our submission?” They informed him, that Epiphanius, bishop of Pavia, ^104 united the wisdom of the serpent with the innocence of the dove; and appeared confident, that the eloquence of such an ambassador must prevail against the strongest opposition, either of interest or passion. Their recommendation was approved; and Epiphanius, assuming the benevolent office of mediation, proceeded without delay to Rome, where he was received with the honors due to his merit and reputation. The oration of a bishop in favor of peace may be easily supposed; he argued, that, in all possible circumstances, the forgiveness of injuries must be an act of mercy, or magnanimity, or prudence; and he seriously admonished the emperor to avoid a contest with a fierce Barbarian, which might be fatal to himself, and must be ruinous to his dominions. Anthemius acknowledged the truth of his maxims; but he deeply felt, with grief and indignation, the behavior of Ricimer, and his passion gave eloquence and energy to his discourse. “What favors,” he warmly exclaimed, “have we refused to this ungrateful man? What provocations have we not endured! Regardless of the majesty of the purple, I gave my daughter to a Goth; I sacrificed my own blood to the safety of the republic. The liberality which ought to have secured the eternal attachment of Ricimer has exasperated him against his benefactor. What wars has he not excited against the empire! How often has he instigated and assisted the fury of hostile nations!

Shall I now accept his perfidious friendship? Can I hope that he will respect the engagements of a treaty, who has already violated the duties of a son?” But the anger of Anthemius evaporated in these passionate exclamations: he insensibly yielded to the proposals of Epiphanius; and the bishop returned to his diocese with the satisfaction of restoring the peace of Italy, by a reconciliation, ^105 of which the sincerity and continuance might be reasonably suspected. The clemency of the emperor was extorted from his weakness; and Ricimer suspended his ambitious designs till he had secretly prepared the engines with which he resolved to subvert the throne of Anthemius. The mask of peace and moderation was then thrown aside. The army of Ricimer was fortified by a numerous reenforcement of Burgundians and Oriental Suevi: he disclaimed all allegiance to the Greek emperor, marched from Milan to the Gates of Rome, and fixing his camp on the banks of the Anio, impatiently expected the arrival of Olybrius, his Imperial candidate.
[Footnote 102: Ricimer, under the reign of Anthemius, defeated and slew in battle Beorgor, king of the Alani, (Jornandes, c. 45, p. 678.) His sister had married the king of the Burgundians, and he maintained an intimate connection with the Suevic colony established in Pannonia and Noricum.]
[Footnote 103: Galatam concitatum. Sirmond (in his notes to Ennodius) applies this appellation to Anthemius himself. The emperor was probably born in the province of Galatia, whose inhabitants, the Gallo-Grecians, were supposed to unite the vices of a savage and a corrupted people.]

[Footnote 104: Epiphanius was thirty years bishop of Pavia, (A.D. 467-497;) see Tillemont, Mem. Eccles. tom. xvi. p. 788. His name and actions would have been unknown to posterity, if Ennodius, one of his successors, had not written his life; (Sirmond, Opera tom. i. p. 1647 – 1692;) in which he represents him as one of the greatest characters of the age]

[Footnote 105: Ennodius (p. 1659 – 1664) has related this embassy of Epiphanius; and his narrative, verbose and turgid as it must appear, illustrates some curious passages in the fall of the Western empire.]
The senator Olybrius, of the Anician family, might esteem himself the lawful heir of the Western empire. He had married Placidia, the younger daughter of Valentinian, after she was restored by Genseric; who still detained her sister Eudoxia, as the wife, or rather as the captive, of his son. The king of the Vandals supported, by threats and solicitations, the fair pretensions of his Roman ally; and assigned, as one of the motives of the war, the refusal of the senate and people to acknowledge their lawful prince, and the unworthy preference which they had given to a stranger. ^106 The friendship of the public enemy might render Olybrius still more unpopular to the Italians; but when Ricimer meditated the ruin of the emperor Anthemius, he tempted, with the offer of a diadem, the candidate who could justify his rebellion by an illustrious name and a royal alliance. The husband of Placidia, who, like most of his ancestors, had been invested with the consular dignity, might have continued to enjoy a secure and splendid fortune in the peaceful residence of Constantinople; nor does he appear to have been tormented by such a genius as cannot be amused or occupied, unless by the administration of an empire. Yet Olybrius yielded to the importunities of his friends, perhaps of his wife; rashly plunged into the dangers and calamities of a civil war; and, with the secret connivance of the emperor Leo, accepted the Italian purple, which was bestowed, and resumed, at the capricious will of a Barbarian. He landed without obstacle (for Genseric was master of the sea) either at Ravenna, or the port of Ostia, and immediately proceeded to the camp of Ricimer, where he was received as the sovereign of the Western world. ^107 [Footnote 106: Priscus, Excerpt. Legation p. 74. Procopius de Bell. Vandel l. i. c. 6, p. 191. Eudoxia and her daughter were restored after the death of Majorian. Perhaps the consulship of Olybrius (A.D. 464) was bestowed as a nuptial present.]

[Footnote 107: The hostile appearance of Olybrius is fixed (notwithstanding the opinion of Pagi) by the duration of his reign. The secret connivance of Leo is acknowledged by Theophanes and the Paschal Chronicle. We are ignorant of his motives; but in this obscure period, our ignorance extends to the most public and important facts.]

The patrician, who had extended his posts from the Anio to the Melvian bridge, already possessed two quarters of Rome, the Vatican and the Janiculum, which are separated by the Tyber from the rest of the city; ^108 and it may be conjectured, that an assembly of seceding senators imitated, in the choice of Olybrius, the forms of a legal election. But the body of the senate and people firmly adhered to the cause of Anthemius; and the more effectual support of a Gothic army enabled him to prolong his reign, and the public distress, by a resistance of three months, which produced the concomitant evils of famine and pestilence. At length Ricimer made a furious assault on the bridge of Hadrian, or St. Angelo; and the narrow pass was defended with equal valor by the Goths, till the death of Gilimer, their leader. The victorious troops, breaking down every barrier, rushed with irresistible violence into the heart of the city, and Rome (if we may use the language of a contemporary pope) was subverted by the civil fury of Anthemius and Ricimer. ^109 The unfortunate Anthemius was dragged from his concealment, and inhumanly massacred by the command of his son-in-law; who thus added a third, or perhaps a fourth, emperor to the number of his victims. The soldiers, who united the rage of factious citizens with the savage manners of Barbarians, were indulged, without control, in the license of rapine and murder: the crowd of slaves and plebeians, who were unconcerned in the event, could only gain by the indiscriminate pillage; and the face of the city exhibited the strange contrast of stern cruelty and dissolute intemperance. ^110 Forty days after this calamitous event, the subject, not of glory, but of guilt, Italy was delivered, by a painful disease, from the tyrant Ricimer, who bequeathed the command of his army to his nephew Gundobald, one of the princes of the Burgundians. In the same year all the principal actors in this great revolution were removed from the stage; and the whole reign of Olybrius, whose death does not betray any symptoms of violence, is included within the term of seven months. He left one daughter, the offspring of his marriage with Placidia; and the family of the great Theodosius, transplanted from Spain to Constantinople, was propagated in the female line as far as the eighth generation. ^111

[Footnote 108: Of the fourteen regions, or quarters, into which Rome was divided by Augustus, only one, the Janiculum, lay on the Tuscan side of the Tyber. But, in the fifth century, the Vatican suburb formed a considerable city; and in the ecclesiastical distribution, which had been recently made by Simplicius, the reigning pope, two of the seven regions, or parishes of Rome, depended on the church of St. Peter. See Nardini Roma Antica, p. 67. It would require a tedious dissertation to mark the circumstances, in which I am inclined to depart from the topography of that learned Roman.]
[Footnote 109: Nuper Anthemii et Ricimeris civili furore subversa est. Gelasius in Epist. ad Andromach. apud Baron. A.D. 496, No. 42, Sigonius (tom. i. l. xiv. de Occidentali Imperio, p. 542, 543,) and Muratori (Annali d’Italia, tom. iv. p. 308, 309,) with the aid of a less imperfect Ms. of the Historia Miscella., have illustrated this dark and bloody transaction.] [Footnote 110: Such had been the saeva ac deformis urbe tota facies, when Rome was assaulted and stormed by the troops of Vespasian, (see Tacit. Hist. iii. 82, 83;) and every cause of mischief had since acquired much additional energy. The revolution of ages may bring round the same calamities; but ages may revolve without producing a Tacitus to describe them.] [Footnote 111: See Ducange, Familiae Byzantin. p. 74, 75. Areobindus, who appears to have married the niece of the emperor Justinian, was the eighth descendant of the elder Theodosius.] Chapter XXXVI: Total Extinction Of The Western Empire.

Part V.

Whilst the vacant throne of Italy was abandoned to lawless Barbarians, ^112 the election of a new colleague was seriously agitated in the council of Leo. The empress Verina, studious to promote the greatness of her own family, had married one of her nieces to Julius Nepos, who succeeded his uncle Marcellinus in the sovereignty of Dalmatia, a more solid possession than the title which he was persuaded to accept, of Emperor of the West. But the measures of the Byzantine court were so languid and irresolute, that many months elapsed after the death of Anthemius, and even of Olybrius, before their destined successor could show himself, with a respectable force, to his Italian subjects. During that interval, Glycerius, an obscure soldier, was invested with the purple by his patron Gundobald; but the Burgundian prince was unable, or unwilling, to support his nomination by a civil war: the pursuits of domestic ambition recalled him beyond the Alps, ^113 and his client was permitted to exchange the Roman sceptre for the bishopric of Salona. After extinguishing such a competitor, the emperor Nepos was acknowledged by the senate, by the Italians, and by the provincials of Gaul; his moral virtues, and military talents, were loudly celebrated; and those who derived any private benefit from his government, announced, in prophetic strains, the restoration of the public felicity. ^114 Their hopes (if such hopes had been entertained) were confounded within the term of a single year, and the treaty of peace, which ceded Auvergue to the Visigoths, is the only event of his short and inglorious reign. The most faithful subjects of Gaul were sacrificed, by the Italian emperor, to the hope of domestic security; ^115 but his repose was soon invaded by a furious sedition of the Barbarian confederates, who, under the command of Orestes, their general, were in full march from Rome to Ravenna. Nepos trembled at their approach; and, instead of placing a just confidence in the strength of Ravenna, he hastily escaped to his ships, and retired to his Dalmatian principality, on the opposite coast of the Adriatic. By this shameful abdication, he protracted his life about five years, in a very ambiguous state, between an emperor and an exile, till he was assassinated at Salona by the ungrateful Glycerius, who was translated, perhaps as the reward of his crime, to the archbishopric of Milan. ^116 [Footnote 112: The last revolutions of the Western empire are faintly marked in Theophanes, (p. 102,) Jornandes, (c. 45, p. 679,) the Chronicle of Marcellinus, and the Fragments of an anonymous writer, published by Valesius at the end of Ammianus, (p. 716, 717.) If Photius had not been so wretchedly concise, we should derive much information from the contemporary histories of Malchus and Candidus. See his Extracts, p. 172 – 179.]

[Footnote 113: See Greg. Turon. l. ii. c. 28, in tom. ii. p. 175.

Dubos, Hist. Critique, tom. i. p. 613. By the murder or death of his two brothers, Gundobald acquired the sole possession of the kingdom of Burgundy, whose ruin was hastened by their discord.] [Footnote 114: Julius Nepos armis pariter summus Augustus ac moribus. Sidonius, l. v. ep. 16, p. 146. Nepos had given to Ecdicius the title of Patrician, which Anthemius had promised, decessoris Anthemii fidem absolvit. See l. viii. ep. 7, p. 224.] [Footnote 115: Epiphanius was sent ambassador from Nepos to the Visigoths, for the purpose of ascertaining the fines Imperii Italici, (Ennodius in Sirmond, tom. i. p. 1665 – 1669.) His pathetic discourse concealed the disgraceful secret which soon excited the just and bitter complaints of the bishop of Clermont.]

[Footnote 116: Malchus, apud Phot. p. 172. Ennod. Epigram. lxxxii. in Sirmond. Oper. tom. i. p. 1879. Some doubt may, however, be raised on the identity of the emperor and the archbishop.]

The nations who had asserted their independence after the death of Attila, were established, by the right of possession or conquest, in the boundless countries to the north of the Danube; or in the Roman provinces between the river and the Alps. But the bravest of their youth enlisted in the army of confederates, who formed the defence and the terror of Italy; ^117 and in this promiscuous multitude, the names of the Heruli, the Scyrri, the Alani, the Turcilingi, and the Rugians, appear to have predominated. The example of these warriors was imitated by Orestes, ^118 the son of Tatullus, and the father of the last Roman emperor of the West. Orestes, who has been already mentioned in this History, had never deserted his country. His birth and fortunes rendered him one of the most illustrious subjects of Pannonia. When that province was ceded to the Huns, he entered into the service of Attila, his lawful sovereign, obtained the office of his secretary, and was repeatedly sent ambassador to Constantinople, to represent the person, and signify the commands, of the imperious monarch. The death of that conqueror restored him to his freedom; and Orestes might honorably refuse either to follow the sons of Attila into the Scythian desert, or to obey the Ostrogoths, who had usurped the dominion of Pannonia. He preferred the service of the Italian princes, the successors of Valentinian; and as he possessed the qualifications of courage, industry, and experience, he advanced with rapid steps in the military profession, till he was elevated, by the favor of Nepos himself, to the dignities of patrician, and master-general of the troops. These troops had been long accustomed to reverence the character and authority of Orestes, who affected their manners, conversed with them in their own language, and was intimately connected with their national chieftains, by long habits of familiarity and friendship. At his solicitation they rose in arms against the obscure Greek, who presumed to claim their obedience; and when Orestes, from some secret motive, declined the purple, they consented, with the same facility, to acknowledge his son Augustulus as the emperor of the West. By the abdication of Nepos, Orestes had now attained the summit of his ambitious hopes; but he soon discovered, before the end of the first year, that the lessons of perjury and ingratitude, which a rebel must inculcate, will be resorted to against himself; and that the precarious sovereign of Italy was only permitted to choose, whether he would be the slave, or the victim, of his Barbarian mercenaries. The dangerous alliance of these strangers had oppressed and insulted the last remains of Roman freedom and dignity. At each revolution, their pay and privileges were augmented; but their insolence increased in a still more extravagant degree; they envied the fortune of their brethren in Gaul, Spain, and Africa, whose victorious arms had acquired an independent and perpetual inheritance; and they insisted on their peremptory demand, that a third part of the lands of Italy should be immediately divided among them. Orestes, with a spirit, which, in another situation, might be entitled to our esteem, chose rather to encounter the rage of an armed multitude, than to subscribe the ruin of an innocent people. He rejected the audacious demand; and his refusal was favorable to the ambition of Odoacer; a bold Barbarian, who assured his fellow-soldiers, that, if they dared to associate under his command, they might soon extort the justice which had been denied to their dutiful petitions. From all the camps and garrisons of Italy, the confederates, actuated by the same resentment and the same hopes, impatiently flocked to the standard of this popular leader; and the unfortunate patrician, overwhelmed by the torrent, hastily retreated to the strong city of Pavia, the episcopal seat of the holy Epiphanites. Pavia was immediately besieged, the fortifications were stormed, the town was pillaged; and although the bishop might labor, with much zeal and some success, to save the property of the church, and the chastity of female captives, the tumult could only be appeased by the execution of Orestes. ^119 His brother Paul was slain in an action near Ravenna; and the helpless Augustulus, who could no longer command the respect, was reduced to implore the clemency, of Odoacer.
[Footnote 117: Our knowledge of these mercenaries, who subverted the Western empire, is derived from Procopius, (de Bell. Gothico, l. i. c. i. p. 308.) The popular opinion, and the recent historians, represent Odoacer in the false light of a stranger, and a king, who invaded Italy with an army of foreigners, his native subjects.]

[Footnote 118: Orestes, qui eo tempore quando Attila ad Italiam venit, se illi unxit, ejus notarius factus fuerat. Anonym. Vales. p. 716. He is mistaken in the date; but we may credit his assertion, that the secretary of Attila was the father of Augustulus]

[Footnote 119: See Ennodius, (in Vit. Epiphan. Sirmond, tom. i. p. 1669, 1670.) He adds weight to the narrative of Procopius, though we may doubt whether the devil actually contrived the siege of Pavia, to distress the bishop and his flock.]

That successful Barbarian was the son of Edecon; who, in some remarkable transactions, particularly described in a preceding chapter, had been the colleague of Orestes himself. ^* The honor of an ambassador should be exempt from suspicion; and Edecon had listened to a conspiracy against the life of his sovereign. But this apparent guilt was expiated by his merit or repentance; his rank was eminent and conspicuous; he enjoyed the favor of Attila; and the troops under his command, who guarded, in their turn, the royal village, consisted of a tribe of Scyrri, his immediate and hereditary subjects. In the revolt of the nations, they still adhered to the Huns; and more than twelve years afterwards, the name of Edecon is honorably mentioned, in their unequal contests with the Ostrogoths; which was terminated, after two bloody battles, by the defeat and dispersion of the Scyrri. ^120 Their gallant leader, who did not survive this national calamity, left two sons, Onulf and Odoacer, to struggle with adversity, and to maintain as they might, by rapine or service, the faithful followers of their exile. Onulf directed his steps towards Constantinople, where he sullied, by the assassination of a generous benefactor, the fame which he had acquired in arms. His brother Odoacer led a wandering life among the Barbarians of Noricum, with a mind and a fortune suited to the most desperate adventures; and when he had fixed his choice, he piously visited the cell of Severinus, the popular saint of the country, to solicit his approbation and blessing. The lowness of the door would not admit the lofty stature of Odoacer: he was obliged to stoop; but in that humble attitude the saint could discern the symptoms of his future greatness; and addressing him in a prophetic tone, “Pursue” (said he) “your design; proceed to Italy; you will soon cast away this coarse garment of skins; and your wealth will be adequate to the liberality of your mind.” ^121 The Barbarian, whose daring spirit accepted and ratified the prediction, was admitted into the service of the Western empire, and soon obtained an honorable rank in the guards. His manners were gradually polished, his military skill was improved, and the confederates of Italy would not have elected him for their general, unless the exploits of Odoacer had established a high opinion of his courage and capacity. ^122 Their military acclamations saluted him with the title of king; but he abstained, during his whole reign, from the use of the purple and diadem, ^123 lest he should offend those princes, whose subjects, by their accidental mixture, had formed the victorious army, which time and policy might insensibly unite into a great nation.

[Footnote *: Manso observes that the evidence which identifies Edecon, the father of Odoacer, with the colleague of Orestes, is not conclusive. Geschichte des Ost-Gothischen Reiches, p. 32. But St. Martin inclines to agree with Gibbon, note, vi. 75. – M.]

[Footnote 120: Jornandes, c. 53, 54, p. 692 – 695. M. de Buat (Hist. des Peuples de l’Europe, tom. viii. p. 221 – 228) has clearly explained the origin and adventures of Odoacer. I am almost inclined to believe that he was the same who pillaged Angers, and commanded a fleet of Saxon pirates on the ocean. Greg. Turon. l. ii. c. 18, in tom. ii. p. 170.

Note: According to St. Martin there is no foundation for this conjecture, vii 5 – M.]

[Footnote 121: Vade ad Italiam, vade vilissimis nunc pellibus coopertis: sed multis cito plurima largiturus. Anonym. Vales. p. 717. He quotes the life of St. Severinus, which is extant, and contains much unknown and valuable history; it was composed by his disciple Eugippius (A.D. 511) thirty years after his death. See Tillemont, Mem. Eccles. tom. xvi. p. 168 – 181.] [Footnote 122: Theophanes, who calls him a Goth, affirms, that he was educated, aursed in Italy, (p. 102;) and as this strong expression will not bear a literal interpretation, it must be explained by long service in the Imperial guards.]

[Footnote 123: Nomen regis Odoacer assumpsit, cum tamen neque purpura nee regalibus uteretur insignibus. Cassiodor. in Chron. A.D. 476. He seems to have assumed the abstract title of a king, without applying it to any particular nation or country.

Note: Manso observes that Odoacer never called himself king of Italy, assume the purple, and no coins are extant with his name. Gescnichte Osi Goth. Reiches, p. 36 – M.]

Royalty was familiar to the Barbarians, and the submissive people of Italy was prepared to obey, without a murmur, the authority which he should condescend to exercise as the vicegerent of the emperor of the West. But Odoacer had resolved to abolish that useless and expensive office; and such is the weight of antique prejudice, that it required some boldness and penetration to discover the extreme facility of the enterprise. The unfortunate Augustulus was made the instrument of his own disgrace: he signified his resignation to the senate; and that assembly, in their last act of obedience to a Roman prince, still affected the spirit of freedom, and the forms of the constitution. An epistle was addressed, by their unanimous decree, to the emperor Zeno, the son-in-law and successor of Leo; who had lately been restored, after a short rebellion, to the Byzantine throne. They solemnly “disclaim the necessity, or even the wish, of continuing any longer the Imperial succession in Italy; since, in their opinion, the majesty of a sole monarch is sufficient to pervade and protect, at the same time, both the East and the West. In their own name, and in the name of the people, they consent that the seat of universal empire shall be transferred from Rome to Constantinople; and they basely renounce the right of choosing their master, the only vestige that yet remained of the authority which had given laws to the world. The republic (they repeat that name without a blush) might safely confide in the civil and military virtues of Odoacer; and they humbly request, that the emperor would invest him with the title of Patrician, and the administration of the diocese of Italy.” The deputies of the senate were received at Constantinople with some marks of displeasure and indignation: and when they were admitted to the audience of Zeno, he sternly reproached them with their treatment of the two emperors, Anthemius and Nepos, whom the East had successively granted to the prayers of Italy. “The first” (continued he) “you have murdered; the second you have expelled; but the second is still alive, and whilst he lives he is your lawful sovereign.” But the prudent Zeno soon deserted the hopeless cause of his abdicated colleague. His vanity was gratified by the title of sole emperor, and by the statues erected to his honor in the several quarters of Rome; he entertained a friendly, though ambiguous, correspondence with the patrician Odoacer; and he gratefully accepted the Imperial ensigns, the sacred ornaments of the throne and palace, which the Barbarian was not unwilling to remove from the sight of the people. ^124

[Footnote 124: Malchus, whose loss excites our regret, has preserved (in Excerpt. Legat. p. 93) this extraordinary embassy from the senate to Zeno. The anonymous fragment, (p. 717,) and the extract from Candidus, (apud Phot. p. 176,) are likewise of some use.]

In the space of twenty years since the death of Valentinian, nine emperors had successively disappeared; and the son of Orestes, a youth recommended only by his beauty, would be the least entitled to the notice of posterity, if his reign, which was marked by the extinction of the Roman empire in the West, did not leave a memorable era in the history of mankind. ^125 The patrician Orestes had married the daughter of Count Romulus, of Petovio in Noricum: the name of Augustus, notwithstanding the jealousy of power, was known at Aquileia as a familiar surname; and the appellations of the two great founders, of the city and of the monarchy, were thus strangely united in the last of their successors. ^126 The son of Orestes assumed and disgraced the names of Romulus Augustus; but the first was corrupted into Momyllus, by the Greeks, and the second has been changed by the Latins into the contemptible diminutive Augustulus. The life of this inoffensive youth was spared by the generous clemency of Odoacer; who dismissed him, with his whole family, from the Imperial palace, fixed his annual allowance at six thousand pieces of gold, and assigned the castle of Lucullus, in Campania, for the place of his exile or retirement. ^127 As soon as the Romans breathed from the toils of the Punic war, they were attracted by the beauties and the pleasures of Campania; and the country- house of the elder Scipio at Liternum exhibited a lasting model of their rustic simplicity. ^128 The delicious shores of the Bay of Naples were crowded with villas; and Sylla applauded the masterly skill of his rival, who had seated himself on the lofty promontory of Misenum, that commands, on every side, the sea and land, as far as the boundaries of the horizon. ^129 The villa of Marius was purchased, within a few years, by Lucullus, and the price had increased from two thousand five hundred, to more than fourscore thousand, pounds sterling. ^130 It was adorned by the new proprietor with Grecian arts and Asiatic treasures; and the houses and gardens of Lucullus obtained a distinguished rank in the list of Imperial palaces. ^131 When the Vandals became formidable to the sea-coast, the Lucullan villa, on the promontory of Misenum, gradually assumed the strength and appellation of a strong castle, the obscure retreat of the last emperor of the West. About twenty years after that great revolution, it was converted into a church and monastery, to receive the bones of St. Severinus. They securely reposed, amidst the the broken trophies of Cimbric and Armenian victories,till the beginning of the tenth century; when the fortifications, which might afford a dangerous shelter to the Saracens, were demolished by the people of Naples. ^132

[Footnote 125: The precise year in which the Western empire was extinguished, is not positively ascertained. The vulgar era of A.D. 476 appears to have the sanction of authentic chronicles. But the two dates assigned by Jornandes (c. 46, p. 680) would delay that great event to the year 479; and though M. de Buat has overlooked his evidence, he produces (tom. viii. p. 261 – 288) many collateral circumstances in support of the same opinion.] [Footnote 126: See his medals in Ducange, (Fam. Byzantin. p. 81,) Priscus, (Excerpt. Legat. p. 56,) Maffei, (Osservazioni Letterarie, tom. ii p. 314.) We may allege a famous and similar case. The meanest subjects of the Roman empire assumed the illustrious name of Patricius, which, by the conversion of Ireland has been communicated to a whole nation.]

[Footnote 127: Ingrediens autem Ravennam deposuit Augustulum de regno, cujus infantiam misertus concessit ei sanguinem; et quia pulcher erat, tamen donavit ei reditum sex millia solidos, et misit eum intra Campaniam cum parentibus suis libere vivere. Anonym. Vales. p. 716. Jornandes says, (c 46, p. 680,) in Lucullano Campaniae castello exilii poena damnavit.]

[Footnote 128: See the eloquent Declamation of Seneca, (Epist. lxxxvi.) The philosopher might have recollected, that all luxury is relative; and that the elder Scipio, whose manners were polished by study and conversation, was himself accused of that vice by his ruder contemporaries, (Livy, xxix. 19.)] [Footnote 129: Sylla, in the language of a soldier, praised his peritia castrametandi, (Plin. Hist. Natur. xviii. 7.) Phaedrus, who makes its shady walks (loeta viridia) the scene of an insipid fable, (ii. 5,) has thus described the situation: –

Caesar Tiberius quum petens Neapolim, In Misenensem villam venissit suam;
Quae monte summo posita Luculli manu Prospectat Siculum et prospicit Tuscum mare.]

[Footnote 130: From seven myriads and a half to two hundred and fifty myriads of drachmae. Yet even in the possession of Marius, it was a luxurious retirement. The Romans derided his indolence; they soon bewailed his activity. See Plutarch, in Mario, tom. ii. p. 524.]

[Footnote 131: Lucullus had other villa of equal, though various, magnificence, at Baiae, Naples, Tusculum, &c., He boasted that he changed his climate with the storks and cranes. Plutarch, in Lucull. tom. iii. p. 193.]
[Footnote 132: Severinus died in Noricum, A.D. 482. Six years afterwards, his body, which scattered miracles as it passed, was transported by his disciples into Italy. The devotion of a Neapolitan lady invited the saint to the Lucullan villa, in the place of Augustulus, who was probably no more. See Baronius (Annal. Eccles. A.D. 496, No. 50, 51) and Tillemont, (Mem. Eccles. tom. xvi. p. 178 – 181,) from the original life by Eugippius. The narrative of the last migration of Severinus to Naples is likewise an authentic piece.] Odoacer was the first Barbarian who reigned in Italy, over a people who had once asserted their just superiority above the rest of mankind. The disgrace of the Romans still excites our respectful compassion, and we fondly sympathize with the imaginary grief and indignation of their degenerate posterity. But the calamities of Italy had gradually subdued the proud consciousness of freedom and glory. In the age of Roman virtue the provinces were subject to the arms, and the citizens to the laws, of the republic; till those laws were subverted by civil discord, and both the city and the province became the servile property of a tyrant. The forms of the constitution, which alleviated or disguised their abject slavery, were abolished by time and violence; the Italians alternately lamented the presence or the absence of the sovereign, whom they detested or despised; and the succession of five centuries inflicted the various evils of military license, capricious despotism, and elaborate oppression. During the same period, the Barbarians had emerged from obscurity and contempt, and the warriors of Germany and Scythia were introduced into the provinces, as the servants, the allies, and at length the masters, of the Romans, whom they insulted or protected. The hatred of the people was suppressed by fear; they respected the spirit and splendor of the martial chiefs who were invested with the honors of the empire; and the fate of Rome had long depended on the sword of those formidable strangers. The stern Ricimer, who trampled on the ruins of Italy, had exercised the power, without assuming the title, of a king; and the patient Romans were insensibly prepared to acknowledge the royalty of Odoacer and his Barbaric successors. The king of Italy was not unworthy of the high station to which his valor and fortune had exalted him: his savage manners were polished by the habits of conversation; and he respected, though a conqueror and a Barbarian, the institutions, and even the prejudices, of his subjects. After an interval of seven years, Odoacer restored the consulship of the West. For himself, he modestly, or proudly, declined an honor which was still accepted by the emperors of the East; but the curule chair was successively filled by eleven of the most illustrious senators; ^133 and the list is adorned by the respectable name of Basilius, whose virtues claimed the friendship and grateful applause of Sidonius, his client. ^134 The laws of the emperors were strictly enforced, and the civil administration of Italy was still exercised by the Praetorian praefect and his subordinate officers. Odoacer devolved on the Roman magistrates the odious and oppressive task of collecting the public revenue; but he reserved for himself the merit of seasonable and popular indulgence. ^135 Like the rest of the Barbarians, he had been instructed in the Arian heresy; but he revered the monastic and episcopal characters; and the silence of the Catholics attest the toleration which they enjoyed. The peace of the city required the interposition of his praefect Basilius in the choice of a Roman pontiff: the decree which restrained the clergy from alienating their lands was ultimately designed for the benefit of the people, whose devotions would have been taxed to repair the dilapidations of the church. ^136 Italy was protected by the arms of its conqueror; and its frontiers were respected by the Barbarians of Gaul and Germany, who had so long insulted the feeble race of Theodosius. Odoacer passed the Adriatic, to chastise the assassins of the emperor Nepos, and to acquire the maritime province of Dalmatia. He passed the Alps, to rescue the remains of Noricum from Fava, or Feletheus, king of the Rugians, who held his residence beyond the Danube. The king was vanquished in battle, and led away prisoner; a numerous colony of captives and subjects was transplanted into Italy; and Rome, after a long period of defeat and disgrace, might claim the triumph of her Barbarian master. ^137

[Footnote 133: The consular Fasti may be found in Pagi or Muratori. The consuls named by Odoacer, or perhaps by the Roman senate, appear to have been acknowledged in the Eastern empire.] [Footnote 134: Sidonius Apollinaris (l. i. epist. 9, p. 22, edit. Sirmond) has compared the two leading senators of his time, (A.D. 468,) Gennadius Avienus and Caecina Basilius. To the former he assigns the specious, to the latter the solid, virtues of public and private life. A Basilius junior, possibly his son, was consul in the year 480.]

[Footnote 135: Epiphanius interceded for the people of Pavia; and the king first granted an indulgence of five years, and afterwards relieved them from the oppression of Pelagius, the Praetorian praefect, (Ennodius in Vit St. Epiphan., in Sirmond, Oper. tom. i. p. 1670 – 1672.)]

[Footnote 136: See Baronius, Annal. Eccles. A.D. 483, No. 10 – 15. Sixteen years afterwards the irregular proceedings of Basilius were condemned by Pope Symmachus in a Roman synod.] [Footnote 137: The wars of Odoacer are concisely mentioned by Paul the Deacon, (de Gest. Langobard. l. i. c. 19, p. 757, edit. Grot.,) and in the two Chronicles of Cassiodorus and Cuspinian. The life of St. Severinus by Eugippius, which the count de Buat (Hist. des Peuples, &c., tom. viii. c. 1, 4, 8, 9) has diligently studied, illustrates the ruin of Noricum and the Bavarian antiquities]

Notwithstanding the prudence and success of Odoacer, his kingdom exhibited the sad prospect of misery and desolation. Since the age of Tiberius, the decay of agriculture had been felt in Italy; and it was a just subject of complaint, that the life of the Roman people depended on the accidents of the winds and waves. ^138 In the division and the decline of the empire, the tributary harvests of Egypt and Africa were withdrawn; the numbers of the inhabitants continually diminished with the means of subsistence; and the country was exhausted by the irretrievable losses of war, famine, ^139 and pestilence. St. Ambrose has deplored the ruin of a populous district, which had been once adorned with the flourishing cities of Bologna, Modena, Regium, and Placentia. ^140 Pope Gelasius was a subject of Odoacer; and he affirms, with strong exaggeration, that in Aemilia, Tuscany, and the adjacent provinces, the human species was almost extirpated. ^141 The plebeians of Rome, who were fed by the hand of their master, perished or disappeared, as soon as his liberality was suppressed; the decline of the arts reduced the industrious mechanic to idleness and want; and the senators, who might support with patience the ruin of their country, bewailed their private loss of wealth and luxury. ^* One third of those ample estates, to which the ruin of Italy is originally imputed, ^142 was extorted for the use of the conquerors. Injuries were aggravated by insults; the sense of actual sufferings was imbittered by the fear of more dreadful evils; and as new lands were allotted to the new swarms of Barbarians, each senator was apprehensive lest the arbitrary surveyors should approach his favorite villa, or his most profitable farm. The least unfortunate were those who submitted without a murmur to the power which it was impossible to resist. Since they desired to live, they owed some gratitude to the tyrant who had spared their lives; and since he was the absolute master of their fortunes, the portion which he left must be accepted as his pure and voluntary gift. ^143 The distress of Italy ^! was mitigated by the prudence and humanity of Odoacer, who had bound himself, as the price of his elevation, to satisfy the demands of a licentious and turbulent multitude. The kings of the Barbarians were frequently resisted, deposed, or murdered, by their native subjects, and the various bands of Italian mercenaries, who associated under the standard of an elective general, claimed a larger privilege of freedom and rapine. A monarchy destitute of national union, and hereditary right, hastened to its dissolution. After a reign of fourteen years, Odoacer was oppressed by the superior genius of Theodoric, king of the Ostrogoths; a hero alike excellent in the arts of war and of government, who restored an age of peace and prosperity, and whose name still excites and deserves the attention of mankind. [Footnote 138: Tacit. Annal. iii. 53. The Recherches sur l’Administration des Terres chez les Romains (p. 351 – 361) clearly state the progress of internal decay.]

[Footnote 139: A famine, which afflicted Italy at the time of the irruption of Odoacer, king of the Heruli, is eloquently described, in prose and verse, by a French poet, (Les Mois, tom. ii. p. 174, 205, edit. in 12 mo.) I am ignorant from whence he derives his information; but I am well assured that he relates some facts incompatible with the truth of history]

[Footnote 140: See the xxxixth epistle of St. Ambrose, as it is quoted by Muratori, sopra le Antichita Italiane, tom. i. Dissert. xxi. p. 354.]
[Footnote 141: Aemilia, Tuscia, ceteraeque provinciae in quibus hominum propenullus exsistit. Gelasius, Epist. ad Andromachum, ap. Baronium, Annal. Eccles. A.D. 496, No. 36.]

[Footnote *: Denina supposes that the Barbarians were compelled by necessity to turn their attention to agriculture. Italy, either imperfectly cultivated, or not at all, by the indolent or ruined proprietors, not only could not furnish the imposts, on which the pay of the soldiery depended, but not even a certain supply of the necessaries of life. The neighboring countries were now occupied by warlike nations; the supplies of corn from Africa were cut off; foreign commerce nearly destroyed; they could not look for supplies beyond the limits of Italy, throughout which the agriculture had been long in a state of progressive but rapid depression. (Denina, Rev. d’Italia t. v. c. i.) – M.]
[Footnote 142: Verumque confitentibus, latifundia perdidere Italiam. Plin. Hist. Natur. xviii. 7.]

[Footnote 143: Such are the topics of consolation, or rather of patience, which Cicero (ad Familiares, lib. ix. Epist. 17) suggests to his friend Papirius Paetus, under the military despotism of Caesar. The argument, however, of “vivere pulcherrimum duxi,” is more forcibly addressed to a Roman philosopher, who possessed the free alternative of life or death]

[Footnote !: Compare, on the desolation and change of property in Italy, Manno des Ost-Gothischen Reiches, Part ii. p. 73, et seq. – M.]

Chapter XXXVII: Conversion Of The Barbarians To Christianity. Part I.

Origin Progress, And Effects Of The Monastic Life. – Conversion Of The Barbarians To Christianity And Arianism. – Persecution Of The Vandals In Africa. – Extinction Of Arianism Among The Barbarians.

The indissoluble connection of civil and ecclesiastical affairs has compelled, and encouraged, me to relate the progress, the persecutions, the establishment, the divisions, the final triumph, and the gradual corruption, of Christianity. I have purposely delayed the consideration of two religious events, interesting in the study of human nature, and important in the decline and fall of the Roman empire. I. The institution of the monastic life; ^1 and, II. The conversion of the northern Barbarians.

[Footnote 1: The origin of the monastic institution has been laboriously discussed by Thomassin (Discipline de l’Eglise, tom. i. p. 1119 – 1426) and Helyot, (Hist. des Ordres Monastiques, tom. i. p. 1 – 66.) These authors are very learned, and tolerably honest, and their difference of opinion shows the subject in its full extent. Yet the cautious Protestant, who distrusts any popish guides, may consult the seventh book of Bingham’s Christian Antiquities.]

I. Prosperity and peace introduced the distinction of the vulgar and the Ascetic Christians. ^2 The loose and imperfect practice of religion satisfied the conscience of the multitude. The prince or magistrate, the soldier or merchant, reconciled their fervent zeal, and implicit faith, with the exercise of their profession, the pursuit of their interest, and the indulgence of their passions: but the Ascetics, who obeyed and abused the rigid precepts of the gospel, were inspired by the savage enthusiasm which represents man as a criminal, and God as a tyrant. They seriously renounced the business, and the pleasures, of the age; abjured the use of wine, of flesh, and of marriage; chastised their body, mortified their affections, and embraced a life of misery, as the price of eternal happiness. In the reign of Constantine, the Ascetics fled from a profane and degenerate world, to perpetual solitude, or religious society. Like the first Christians of Jerusalem, ^3 ^* they resigned the use, or the property of their temporal possessions; established regular communities of the same sex, and a similar disposition; and assumed the names of Hermits, Monks, and Anachorets, expressive of their lonely retreat in a natural or artificial desert. They soon acquired the respect of the world, which they despised; and the loudest applause was bestowed on this Divine Philosophy, ^4 which surpassed, without the aid of science or reason, the laborious virtues of the Grecian schools. The monks might indeed contend with the Stoics, in the contempt of fortune, of pain, and of death: the Pythagorean silence and submission were revived in their servile discipline; and they disdained, as firmly as the Cynics themselves, all the forms and decencies of civil society. But the votaries of this Divine Philosophy aspired to imitate a purer and more perfect model. They trod in the footsteps of the prophets, who had retired to the desert; ^5 and they restored the devout and contemplative life, which had been instituted by the Essenians, in Palestine and Egypt. The philosophic eye of Pliny had surveyed with astonishment a solitary people, who dwelt among the palm-trees near the Dead Sea; who subsisted without money, who were propagated without women; and who derived from the disgust and repentance of mankind a perpetual supply of voluntary associates. ^6

[Footnote 2: See Euseb. Demonstrat. Evangel., (l. i. p. 20, 21, edit. Graec. Rob. Stephani, Paris, 1545.) In his Ecclesiastical History, published twelve years after the Demonstration, Eusebius (l. ii. c. 17) asserts the Christianity of the Therapeutae; but he appears ignorant that a similar institution was actually revived in Egypt.]

[Footnote 3: Cassian (Collat. xviii. 5.) claims this origin for the institution of the Coenobites, which gradually decayed till it was restored by Antony and his disciples.]

[Footnote *: It has before been shown that the first Christian community was not strictly coenobitic. See vol. ii. – M.] [Footnote 4: These are the expressive words of Sozomen, who copiously and agreeably describes (l. i. c. 12, 13, 14) the origin and progress of this monkish philosophy, (see Suicer. Thesau, Eccles., tom. ii. p. 1441.) Some modern writers, Lipsius (tom. iv. p. 448. Manuduct. ad Philosoph. Stoic. iii. 13) and La Mothe le Vayer, (tom. ix. de la Vertu des Payens, p. 228 – 262,) have compared the Carmelites to the Pythagoreans, and the Cynics to the Capucins.]

[Footnote 5: The Carmelites derive their pedigree, in regular succession, from the prophet Elijah, (see the Theses of Beziers, A.D. 1682, in Bayle’s Nouvelles de la Republique des Lettres, Oeuvres, tom. i. p. 82, &c., and the prolix irony of the Ordres Monastiques, an anonymous work, tom. i. p. 1 – 433, Berlin, 1751.) Rome, and the inquisition of Spain, silenced the profane criticism of the Jesuits of Flanders, (Helyot, Hist. des Ordres Monastiques, tom. i. p. 282 – 300,) and the statue of Elijah, the Carmelite, has been erected in the church of St. Peter, (Voyages du P. Labat tom. iii. p. 87.)]
[Footnote 6: Plin. Hist. Natur. v. 15. Gens sola, et in toto orbe praeter ceteras mira, sine ulla femina, omni venere abdicata, sine pecunia, socia palmarum. Ita per seculorum millia (incredibile dictu) gens aeterna est in qua nemo nascitur. Tam foecunda illis aliorum vitae poenitentia est. He places them just beyond the noxious influence of the lake, and names Engaddi and Massada as the nearest towns. The Laura, and monastery of St. Sabas, could not be far distant from this place. See Reland. Palestin., tom. i. p. 295; tom. ii. p. 763, 874, 880, 890.] Egypt, the fruitful parent of superstition, afforded the first example of the monastic life. Antony, ^7 an illiterate ^8 youth of the lower parts of Thebais, distributed his patrimony, ^9 deserted his family and native home, and executed his monastic penance with original and intrepid fanaticism. After a long and painful novitiate, among the tombs, and in a ruined tower, he boldly advanced into the desert three days’ journey to the eastward of the Nile; discovered a lonely spot, which possessed the advantages of shade and water, and fixed his last residence on Mount Colzim, near the Red Sea; where an ancient monastery still preserves the name and memory of the saint. ^10 The curious devotion of the Christians pursued him to the desert; and when he was obliged to appear at Alexandria, in the face of mankind, he supported his fame with discretion and dignity. He enjoyed the friendship of Athanasius, whose doctrine he approved; and the Egyptian peasant respectfully declined a respectful invitation from the emperor Constantine. The venerable patriarch (for Antony attained the age of one hundred and five years) beheld the numerous progeny which had been formed by his example and his lessons. The prolific colonies of monks multiplied with rapid increase on the sands of Libya, upon the rocks of Thebais, and in the cities of the Nile. To the south of Alexandria, the mountain, and adjacent desert, of Nitria, were peopled by five thousand anachorets; and the traveller may still investigate the ruins of fifty monasteries, which were planted in that barren soil by the disciples of Antony. ^11 In the Upper Thebais, the vacant island of Tabenne, ^12 was occupied by Pachomius and fourteen hundred of his brethren. That holy abbot successively founded nine monasteries of men, and one of women; and the festival of Easter sometimes collected fifty thousand religious persons, who followed his angelic rule of discipline. ^13 The stately and populous city of Oxyrinchus, the seat of Christian orthodoxy, had devoted the temples, the public edifices, and even the ramparts, to pious and charitable uses; and the bishop, who might preach in twelve churches, computed ten thousand females and twenty thousand males, of the monastic profession. ^14 The Egyptians, who gloried in this marvellous revolution, were disposed to hope, and to believe, that the number of the monks was equal to the remainder of the people; ^15 and posterity might repeat the saying, which had formerly been applied to the sacred animals of the same country, That in Egypt it was less difficult to find a god than a man.

[Footnote 7: See Athanas. Op. tom. ii. p. 450 – 505, and the Vit. Patrum, p. 26 – 74, with Rosweyde’s Annotations. The former is the Greek original the latter, a very ancient Latin version by Evagrius, the friend of St. Jerom.]
[Footnote 8: Athanas. tom. ii. in Vit. St. Anton. p. 452; and the assertion of his total ignorance has been received by many of the ancients and moderns. But Tillemont (Mem. Eccles. tom. vii. p. 666) shows, by some probable arguments, that Antony could read and write in the Coptic, his native tongue; and that he was only a stranger to the Greek letters. The philosopher Synesius (p. 51) acknowledges that the natural genius of Antony did not require the aid of learning.]

[Footnote 9: Aruroe autem erant ei trecentae uberes, et valde optimae, (Vit. Patr. l. v. p. 36.) If the Arura be a square measure, of a hundred Egyptian cubits, (Rosweyde, Onomasticon ad Vit. Patrum, p. 1014, 1015,) and the Egyptian cubit of all ages be equal to twenty-two English inches, (Greaves, vol. i. p. 233,) the arura will consist of about three quarters of an English acre.]

[Footnote 10: The description of the monastery is given by Jerom (tom. i. p. 248, 249, in Vit. Hilarion) and the P. Sicard, (Missions du Levant tom. v. p. 122 – 200.) Their accounts cannot always be reconciled the father painted from his fancy, and the Jesuit from his experience.]

[Footnote 11: Jerom, tom. i. p. 146, ad Eustochium. Hist. Lausiac. c. 7, in Vit. Patrum, p. 712. The P. Sicard (Missions du Levant, tom. ii. p. 29 – 79) visited and has described this desert, which now contains four monasteries, and twenty or thirty monks. See D’Anville, Description de l’Egypte, p. 74.] [Footnote 12: Tabenne is a small island in the Nile, in the diocese of Tentyra or Dendera, between the modern town of Girge and the ruins of ancient Thebes, (D’Anville, p. 194.) M. de Tillemont doubts whether it was an isle; but I may conclude, from his own facts, that the primitive name was afterwards transferred to the great monastery of Bau or Pabau, (Mem. Eccles. tom. vii. p. 678, 688.)]

[Footnote 13: See in the Codex Regularum (published by Lucas Holstenius, Rome, 1661) a preface of St. Jerom to his Latin version of the Rule of Pachomius, tom. i. p. 61.]

[Footnote 14: Rufin. c. 5, in Vit. Patrum, p. 459. He calls it civitas ampla ralde et populosa, and reckons twelve churches. Strabo (l. xvii. p. 1166) and Ammianus (xxii. 16) have made honorable mention of Oxyrinchus, whose inhabitants adored a small fish in a magnificent temple.]

[Footnote 15: Quanti populi habentur in urbibus, tantae paene habentur in desertis multitudines monachorum. Rufin. c. 7, in Vit. Patrum, p. 461. He congratulates the fortunate change.] Athanasius introduced into Rome the knowledge and practice of the monastic life; and a school of this new philosophy was opened by the disciples of Antony, who accompanied their primate to the holy threshold of the Vatican. The strange and savage appearance of these Egyptians excited, at first, horror and contempt, and, at length, applause and zealous imitation. The senators, and more especially the matrons, transformed their palaces and villas into religious houses; and the narrow institution of six vestals was eclipsed by the frequent monasteries, which were seated on the ruins of ancient temples, and in the midst of the Roman forum. ^16 Inflamed by the example of Antony, a Syrian youth, whose name was Hilarion, ^17 fixed his dreary abode on a sandy beach, between the sea and a morass, about seven miles from Gaza. The austere penance, in which he persisted forty-eight years, diffused a similar enthusiasm; and the holy man was followed by a train of two or three thousand anachorets, whenever he visited the innumerable monasteries of Palestine. The fame of Basil ^18 is immortal in the monastic history of the East. With a mind that had tasted the learning and eloquence of Athens; with an ambition scarcely to be satisfied with the archbishopric of Caesarea, Basil retired to a savage solitude in Pontus; and deigned, for a while, to give laws to the spiritual colonies which he profusely scattered along the coast of the Black Sea. In the West, Martin of Tours, ^19 a soldier, a hermit, a bishop, and a saint, established the monasteries of Gaul; two thousand of his disciples followed him to the grave; and his eloquent historian challenges the deserts of Thebais to produce, in a more favorable climate, a champion of equal virtue. The progress of the monks was not less rapid, or universal, than that of Christianity itself. Every province, and, at last, every city, of the empire, was filled with their increasing multitudes; and the bleak and barren isles, from Lerins to Lipari, that arose out of the Tuscan Sea, were chosen by the anachorets for the place of their voluntary exile. An easy and perpetual intercourse by sea and land connected the provinces of the Roman world; and the life of Hilarion displays the facility with which an indigent hermit of Palestine might traverse Egypt, embark for Sicily, escape to Epirus, and finally settle in the Island of Cyprus. ^20 The Latin Christians embraced the religious institutions of Rome. The pilgrims, who visited Jerusalem, eagerly copied, in the most distant climates of the earth, the faithful model of the monastic life. The disciples of Antony spread themselves beyond the tropic, over the Christian empire of Aethiopia. ^21 The monastery of Banchor, ^22 in Flintshire, which contained above two thousand brethren, dispersed a numerous colony among the Barbarians of Ireland; ^23 and Iona, one of the Hebrides, which was planted by the Irish monks, diffused over the northern regions a doubtful ray of science and superstition. ^24

[Footnote 16: The introduction of the monastic life into Rome and Italy is occasionally mentioned by Jerom, tom. i. p. 119, 120, 199.]
[Footnote 17: See the Life of Hilarion, by St. Jerom, (tom. i. p. 241, 252.) The stories of Paul, Hilarion, and Malchus, by the same author, are admirably told: and the only defect of these pleasing compositions is the want of truth and common sense.] [Footnote 18: His original retreat was in a small village on the banks of the Iris, not far from Neo-Caesarea. The ten or twelve years of his monastic life were disturbed by long and frequent avocations. Some critics have disputed the authenticity of his Ascetic rules; but the external evidence is weighty, and they can only prove that it is the work of a real or affected enthusiast. See Tillemont, Mem. Eccles tom. ix. p. 636 – 644. Helyot, Hist. des Ordres Monastiques tom. i. p. 175 – 181]

[Footnote 19: See his Life, and the three Dialogues by Sulpicius Severus, who asserts (Dialog. i. 16) that the booksellers of Rome were delighted with the quick and ready sale of his popular work.]

[Footnote 20: When Hilarion sailed from Paraetonium to Cape Pachynus, he offered to pay his passage with a book of the Gospels. Posthumian, a Gallic monk, who had visited Egypt, found a merchant ship bound from Alexandria to Marseilles, and performed the voyage in thirty days, (Sulp. Sever. Dialog. i. 1.) Athanasius, who addressed his Life of St. Antony to the foreign monks, was obliged to hasten the composition, that it might be ready for the sailing of the fleets, (tom. ii. p. 451.)]

[Footnote 21: See Jerom, (tom. i. p. 126,) Assemanni, Bibliot. Orient. tom. iv. p. 92, p. 857 – 919, and Geddes, Church History of Aethiopia, p. 29 – 31. The Abyssinian monks adhere very strictly to the primitive institution.] [Footnote 22: Camden’s Britannia, vol. i. p. 666, 667.]

[Footnote 23: All that learning can extract from the rubbish of the dark ages is copiously stated by Archbishop Usher in his Britannicarum Ecclesiarum Antiquitates, cap. xvi. p. 425 – 503.] [Footnote 24: This small, though not barren, spot, Iona, Hy, or Columbkill, only two miles in length, aud one mile in breadth, has been distinguished, 1. By the monastery of St. Columba, founded A.D. 566; whose abbot exercised an extraordinary jurisdiction over the bishops of Caledonia; 2. By a classic library, which afforded some hopes of an entire Livy; and, 3. By the tombs of sixty kings, Scots, Irish, and Norwegians, who reposed in holy ground. See Usher (p. 311, 360 – 370) and Buchanan, (Rer. Scot. l. ii. p. 15, edit. Ruddiman.)]

These unhappy exiles from social life were impelled by the dark and implacable genius of superstition. Their mutual resolution was supported by the example of millions, of either sex, of every age, and of every rank; and each proselyte who entered the gates of a monastery, was persuaded that he trod the steep and thorny path of eternal happiness. ^25 But the operation of these religious motives was variously determined by the temper and situation of mankind. Reason might subdue, or passion might suspend, their influence: but they acted most forcibly on the infirm minds of children and females; they were strengthened by secret remorse, or accidental misfortune; and they might derive some aid from the temporal considerations of vanity or interest. It was naturally supposed, that the pious and humble monks, who had renounced the world to accomplish the work of their salvation, were the best qualified for the spiritual government of the Christians. The reluctant hermit was torn from his cell, and seated, amidst the acclamations of the people, on the episcopal throne: the monasteries of Egypt, of Gaul, and of the East, supplied a regular succession of saints and bishops; and ambition soon discovered the secret road which led to the possession of wealth and honors. ^26 The popular monks, whose reputation was connected with the fame and success of the order, assiduously labored to multiply the number of their fellow-captives. They insinuated themselves into noble and opulent families; and the specious arts of flattery and seduction were employed to secure those proselytes who might bestow wealth or dignity on the monastic profession. The indignant father bewailed the loss, perhaps, of an only son; ^27 the credulous maid was betrayed by vanity to violate the laws of nature; and the matron aspired to imaginary perfection, by renouncing the virtues of domestic life. Paula yielded to the persuasive eloquence of Jerom; ^28 and the profane title of mother-in-law of God ^29 tempted that illustrious widow to consecrate the virginity of her daughter Eustochium. By the advice, and in the company, of her spiritual guide, Paula abandoned Rome and her infant son; retired to the holy village of Bethlem; founded a hospital and four monasteries; and acquired, by her alms and penance, an eminent and conspicuous station in the Catholic church. Such rare and illustrious penitents were celebrated as the glory and example of their age; but the monasteries were filled by a crowd of obscure and abject plebeians, ^30 who gained in the cloister much more than they had sacrificed in the world. Peasants, slaves, and mechanics, might escape from poverty and contempt to a safe and honorable profession; whose apparent hardships are mitigated by custom, by popular applause, and by the secret relaxation of discipline. ^31 The subjects of Rome, whose persons and fortunes were made responsible for unequal and exorbitant tributes, retired from the oppression of the Imperial government; and the pusillanimous youth preferred the penance of a monastic, to the dangers of a military, life. The affrighted provincials of every rank, who fled before the Barbarians, found shelter and subsistence: whole legions were buried in these religious sanctuaries; and the same cause, which relieved the distress of individuals, impaired the strength and fortitude of the empire. ^32

[Footnote 25: Chrysostom (in the first tome of the Benedictine edition) has consecrated three books to the praise and defence of the monastic life. He is encouraged, by the example of the ark, to presume that none but the elect (the monks) can possibly be saved (l. i. p. 55, 56.) Elsewhere, indeed, he becomes more merciful, (l. iii. p. 83, 84,) and allows different degrees of glory, like the sun, moon, and stars. In his lively comparison of a king and a monk, (l. iii. p. 116 – 121,) he supposes (what is hardly fair) that the king will be more sparingly rewarded, and more rigorously punished.]
[Footnote 26: Thomassin (Discipline de l’Eglise tom. i. p. 1426 – 1469) and Mabillon, (Oeuvres Posthumes, tom. ii. p. 115 – 158.) The monks were gradually adopted as a part of the ecclesiastical hierarchy.]

[Footnote 27: Dr. Middleton (vol. i. p. 110) liberally censures the conduct and writings of Chrysostom, one of the most eloquent and successful advocates for the monastic life.]

[Footnote 28: Jerom’s devout ladies form a very considerable portion of his works: the particular treatise, which he styles the Epitaph of Paula, (tom. i. p. 169 – 192,) is an elaborate and extravagant panegyric. The exordium is ridiculously turgid: “If all the members of my body were changed into tongues, and if all my limbs resounded with a human voice, yet should I be incapable,” &c.]

[Footnote 29: Socrus Dei esse coepisti, (Jerom, tom. i. p. 140, ad Eustochium.) Rufinus, (in Hieronym. Op. tom. iv. p. 223,) who was justly scandalized, asks his adversary, from what Pagan poet he had stolen an expression so impious and absurd.]

[Footnote 30: Nunc autem veniunt plerumque ad hanc professionem servitutis Dei, et ex conditione servili, vel etiam liberati, vel propter hoc a Dominis liberati sive liberandi; et ex vita rusticana et ex opificum exercitatione, et plebeio labore. Augustin, de Oper. Monach. c. 22, ap. Thomassin, Discipline de l’Eglise, tom. iii. p. 1094. The Egyptian, who blamed Arsenius, owned that he led a more comfortable life as a monk than as a shepherd. See Tillemont, Mem. Eccles. tom. xiv. p. 679.]

[Footnote 31: A Dominican friar, (Voyages du P. Labat, tom. i. p. 10,) who lodged at Cadiz in a convent of his brethren, soon understood that their repose was never interrupted by nocturnal devotion; “quoiqu’on ne laisse pas de sonner pour l’edification du peuple.”]

[Footnote 32: See a very sensible preface of Lucas Holstenius to the Codex Regularum. The emperors attempted to support the obligation of public and private duties; but the feeble dikes were swept away by the torrent of superstition; and Justinian surpassed the most sanguine wishes of the monks, (Thomassin, tom. i. p. 1782 – 1799, and Bingham, l. vii. c. iii. p. 253.) Note: The emperor Valens, in particular, promulgates a law contra ignavise quosdam sectatores, qui desertis civitatum muneribus, captant solitudines secreta, et specie religionis cum coetibus monachorum congregantur. Cad. Theod l. xii. tit. i. leg. 63. – G.]

The monastic profession of the ancients ^33 was an act of voluntary devotion. The inconstant fanatic was threatened with the eternal vengeance of the God whom he deserted; but the doors of the monastery were still open for repentance. Those monks, whose conscience was fortified by reason or passion, were at liberty to resume the character of men and citizens; and even the spouses of Christ might accept the legal embraces of an earthly lover. ^34 The examples of scandal, and the progress of superstition, suggested the propriety of more forcible restraints. After a sufficient trial, the fidelity of the novice was secured by a solemn and perpetual vow; and his irrevocable engagement was ratified by the laws of the church and state. A guilty fugitive was pursued, arrested, and restored to his perpetual prison; and the interposition of the magistrate oppressed the freedom and the merit, which had alleviated, in some degree, the abject slavery of the monastic discipline. ^35 The actions of a monk, his words, and even his thoughts, were determined by an inflexible rule, ^36 or a capricious superior: the slightest offences were corrected by disgrace or confinement, extraordinary fasts, or bloody flagellation; and disobedience, murmur, or delay, were ranked in the catalogue of the most heinous sins. ^37 A blind submission to the commands of the abbot, however absurd, or even criminal, they might seem, was the ruling principle, the first virtue of the Egyptian monks; and their patience was frequently exercised by the most extravagant trials. They were directed to remove an enormous rock; assiduously to water a barren staff, that was planted in the ground, till, at the end of three years, it should vegetate and blossom like a tree; to walk into a fiery furnace; or to cast their infant into a deep pond: and several saints, or madmen, have been immortalized in monastic story, by their thoughtless and fearless obedience. ^38 The freedom of the mind, the source of every generous and rational sentiment, was destroyed by the habits of credulity and submission; and the monk, contracting the vices of a slave, devoutly followed the faith and passions of his ecclesiastical tyrant. The peace of the Eastern church was invaded by a swarm of fanatics, incapable of fear, or reason, or humanity; and the Imperial troops acknowledged, without shame, that they were much less apprehensive of an encounter with the fiercest Barbarians. ^39

[Footnote 33: The monastic institutions, particularly those of Egypt, about the year 400, are described by four curious and devout travellers; Rufinus, (Vit. Patrum, l. ii. iii. p. 424 – 536,) Posthumian, (Sulp. Sever. Dialog. i.) Palladius, (Hist. Lausiac. in Vit. Patrum, p. 709 – 863,) and Cassian, (see in tom. vii. Bibliothec. Max. Patrum, his four first books of Institutes, and the twenty-four Collations or Conferences.)]

[Footnote 34: The example of Malchus, (Jerom, tom. i. p. 256,) and the design of Cassian and his friend, (Collation. xxiv. 1,) are incontestable proofs of their freedom; which is elegantly described by Erasmus in his Life of St. Jerom. See Chardon, Hist. des Sacremens, tom. vi. p. 279 – 300.] [Footnote 35: See the Laws of Justinian, (Novel. cxxiii. No. 42,) and of Lewis the Pious, (in the Historians of France, tom vi. p. 427,) and the actual jurisprudence of France, in Denissart, (Decisions, &c., tom. iv. p. 855,) &c.] [Footnote 36: The ancient Codex Regularum, collected by Benedict Anianinus, the reformer of the monks in the beginning of the ninth century, and published in the seventeenth, by Lucas Holstenius, contains thirty different rules for men and women. Of these, seven were composed in Egypt, one in the East, one in Cappadocia, one in Italy, one in Africa, four in Spain, eight in Gaul, or France, and one in England.]

[Footnote 37: The rule of Columbanus, so prevalent in the West, inflicts one hundred lashes for very slight offences, (Cod. Reg. part ii. p. 174.) Before the time of Charlemagne, the abbots indulged themselves in mutilating their monks, or putting out their eyes; a punishment much less cruel than the tremendous vade in pace (the subterraneous dungeon or sepulchre) which was afterwards invented. See an admirable discourse of the learned Mabillon, (Oeuvres Posthumes, tom. ii. p. 321 – 336,) who, on this occasion, seems to be inspired by the genius of humanity. For such an effort, I can forgive his defence of the holy tear of Vendeme (p. 361 – 399.)]

[Footnote 38: Sulp. Sever. Dialog. i. 12, 13, p. 532, &c. Cassian. Institut. l. iv. c. 26, 27. “Praecipua ibi virtus et prima est obedientia.” Among the Verba seniorum, (in Vit. Patrum, l. v. p. 617,) the fourteenth libel or discourse is on the subject of obedience; and the Jesuit Rosweyde, who published that huge volume for the use of convents, has collected all the scattered passages in his two copious indexes.]

[Footnote 39: Dr. Jortin (Remarks on Ecclesiastical History, vol. iv. p. 161) has observed the scandalous valor of the Cappadocian monks, which was exemplified in the banishment of Chrysostom.] Superstition has often framed and consecrated the fantastic garments of the monks: ^40 but their apparent singularity sometimes proceeds from their uniform attachment to a simple and primitive model, which the revolutions of fashion have made ridiculous in the eyes of mankind. The father of the Benedictines expressly disclaims all idea of choice of merit; and soberly exhorts his disciples to adopt the coarse and convenient dress of the countries which they may inhabit. ^41 The monastic habits of the ancients varied with the climate, and their mode of life; and they assumed, with the same indifference, the sheep-skin of the Egyptian peasants, or the cloak of the Grecian philosophers. They allowed themselves the use of linen in Egypt, where it was a cheap and domestic manufacture; but in the West they rejected such an expensive article of foreign luxury. ^42 It was the practice of the monks either to cut or shave their hair; they wrapped their heads in a cowl to escape the sight of profane objects; their legs and feet were naked, except in the extreme cold of winter; and their slow and feeble steps were supported by a long staff. The aspect of a genuine anachoret was horrid and disgusting: every sensation that is offensive to man was thought acceptable to God; and the angelic rule of Tabenne condemned the salutary custom of bathing the limbs in water, and of anointing them with oil. ^43 ^* The austere monks slept on the ground, on a hard mat, or a rough blanket; and the same bundle of palm-leaves served them as a seat in the lay, and a pillow in the night. Their original cells were low, narrow huts, built of the slightest materials; which formed, by the regular distribution of the streets, a large and populous village, enclosing, within the common wall, a church, a hospital, perhaps a library, some necessary offices, a garden, and a fountain or reservoir of fresh water. Thirty or forty brethren composed a family of separate discipline and diet; and the great monasteries of Egypt consisted of thirty or forty families.

[Footnote 40: Cassian has simply, though copiously, described the monastic habit of Egypt, (Institut. l. i.,) to which Sozomen (l. iii. c. 14) attributes such allegorical meaning and virtue.] [Footnote 41: Regul. Benedict. No. 55, in Cod. Regul. part ii. p. 51.]
[Footnote 42: See the rule of Ferreolus, bishop of Usez, (No. 31, in Cod. Regul part ii. p. 136,) and of Isidore, bishop of Seville, (No. 13, in Cod. Regul part ii. p. 214.)]

[Footnote 43: Some partial indulgences were granted for the hands and feet “Totum autem corpus nemo unguet nisi causa infirmitatis, nec lavabitur aqua nudo corpore, nisi languor perspicuus sit,” (Regul. Pachom xcii. part i. p. 78.)]

[Footnote *: Athanasius (Vit. Ant. c. 47) boasts of Antony’s holy horror of clear water, by which his feet were uncontaminated except under dire necessity – M.]

Chapter XXXVII: Conversion Of The Barbarians To Christianity. Part II.

Pleasure and guilt are synonymous terms in the language of the monks, and they discovered, by experience, that rigid fasts, and abstemious diet, are the most effectual preservatives against the impure desires of the flesh. ^44 The rules of abstinence which they imposed, or practised, were not uniform or perpetual: the cheerful festival of the Pentecost was balanced by the extraordinary mortification of Lent; the fervor of new monasteries was insensibly relaxed; and the voracious appetite of the Gauls could not imitate the patient and temperate virtue of the Egyptians. ^45 The disciples of Antony and Pachomius were satisfied with their daily pittance, ^46 of twelve ounces of bread, or rather biscuit, ^47 which they divided into two frugal repasts, of the afternoon and of the evening. It was esteemed a merit, and almost a duty, to abstain from the boiled vegetables which were provided for the refectory; but the extraordinary bounty of the abbot sometimes indulged them with the luxury of cheese, fruit, salad, and the small dried fish of the Nile. ^48 A more ample latitude of sea and river fish was gradually allowed or assumed; but the use of flesh was long confined to the sick or travellers; and when it gradually prevailed in the less rigid monasteries of Europe, a singular distinction was introduced; as if birds, whether wild or domestic, had been less profane than the grosser animals of the field. Water was the pure and innocent beverage of the primitive monks; and the founder of the Benedictines regrets the daily portion of half a pint of wine, which had been extorted from him by the intemperance of the age. ^49 Such an allowance might be easily supplied by the vineyards of Italy; and his victorious disciples, who passed the Alps, the Rhine, and the Baltic, required, in the place of wine, an adequate compensation of strong beer or cider.

[Footnote 44: St. Jerom, in strong, but indiscreet, language, expresses the most important use of fasting and abstinence: “Non quod Deus universitatis Creator et Dominus, intestinorum nostrorum rugitu, et inanitate ventris, pulmonisque ardore delectetur, sed quod aliter pudicitia tuta esse non possit.” (Op. tom. i. p. 32, ad Eustochium.) See the twelfth and twenty- second Collations of Cassian, de Castitate and de Illusionibus Nocturnis.]
[Footnote 45: Edacitas in Graecis gula est, in Gallis natura, (Dialog. i. c. 4 p. 521.) Cassian fairly owns, that the perfect model of abstinence cannot be imitated in Gaul, on account of the aerum temperies, and the qualitas nostrae fragilitatis, (Institut. iv. 11.) Among the Western rules, that of Columbanus is the most austere; he had been educated amidst the poverty of Ireland, as rigid, perhaps, and inflexible as the abstemious virtue of Egypt. The rule of Isidore of Seville is the mildest; on holidays he allows the use of flesh.] [Footnote 46: “Those who drink only water, and have no nutritious liquor, ought, at least, to have a pound and a half (twenty-four ounces) of bread every day.” State of Prisons, p. 40, by Mr. Howard.]

[Footnote 47: See Cassian. Collat. l. ii. 19 – 21. The small loaves, or biscuit, of six ounces each, had obtained the name of Paximacia, (Rosweyde, Onomasticon, p. 1045.) Pachomius, however, allowed his monks some latitude in the quantity of their food; but he made them work in proportion as they ate, (Pallad. in Hist. Lausiac. c. 38, 39, in Vit. Patrum, l. viii. p. 736, 737.)]

[Footnote 48: See the banquet to which Cassian (Collation viii. 1) was invited by Serenus, an Egyptian abbot.]

[Footnote 49: See the Rule of St. Benedict, No. 39, 40, (in Cod. Reg. part ii. p. 41, 42.) Licet legamus vinum omnino monachorum non esse, sed quia nostris temporibus id monachis persuaderi non potest; he allows them a Roman hemina, a measure which may be ascertained from Arbuthnot’s Tables.]
The candidate who aspired to the virtue of evangelical poverty, abjured, at his first entrance into a regular community, the idea, and even the name, of all separate or exclusive possessions. ^50 The brethren were supported by their manual labor; and the duty of labor was strenuously recommended as a penance, as an exercise, and as the most laudable means of securing their daily subsistence. ^51 The garden and fields, which the industry of the monks had often rescued from the forest or the morass, were diligently cultivated by their hands. They performed, without reluctance, the menial offices of slaves and domestics; and the several trades that were necessary to provide their habits, their utensils, and their lodging, were exercised within the precincts of the great monasteries. The monastic studies have tended, for the most part, to darken, rather than to dispel, the cloud of superstition. Yet the curiosity or zeal of some learned solitaries has cultivated the ecclesiastical, and even the profane, sciences; and posterity must gratefully acknowledge, that the monuments of Greek and Roman literature have been preserved and multiplied by their indefatigable pens. ^52 But the more humble industry of the monks, especially in Egypt, was contented with the silent, sedentary occupation of making wooden sandals, or of twisting the leaves of the palm-tree into mats and baskets. The superfluous stock, which was not consumed in domestic use, supplied, by trade, the wants of the community: the boats of Tabenne, and the other monasteries of Thebais, descended the Nile as far as Alexandria; and, in a Christian market, the sanctity of the workmen might enhance the intrinsic value of the work.

[Footnote 50: Such expressions as my book, my cloak, my shoes, (Cassian Institut. l. iv. c. 13,) were not less severely prohibited among the Western monks, (Cod. Regul. part ii. p. 174, 235, 288;) and the rule of Columbanus punished them with six lashes. The ironical author of the Ordres Monastiques, who laughs at the foolish nicety of modern convents, seems ignorant that the ancients were equally absurd.]

[Footnote 51: Two great masters of ecclesiastical science, the P. Thomassin, (Discipline de l’Eglise, tom. iii. p. 1090 – 1139,) and the P. Mabillon, (Etudes Monastiques, tom. i. p. 116 – 155,) have seriously examined the manual labor of the monks, which the former considers as a merit and the latter as a duty.]

[Footnote 52: Mabillon (Etudes Monastiques, tom. i. p. 47 – 55) has collected many curious facts to justify the literary labors of his predecessors, both in the East and West. Books were copied in the ancient monasteries of Egypt, (Cassian. Institut. l. iv. c. 12,) and by the disciples of St. Martin, (Sulp. Sever. in Vit. Martin. c. 7, p. 473.) Cassiodorus has allowed an ample scope for the studies of the monks; and we shall not be scandalized, if their pens sometimes wandered from Chrysostom and Augustin to Homer and Virgil.]
But the necessity of manual labor was insensibly superseded.

The novice was tempted to bestow his fortune on the saints, in whose society he was resolved to spend the remainder of his life; and the pernicious indulgence of the laws permitted him to receive, for their use, any future accessions of legacy or inheritance. ^53 Melania contributed her plate, three hundred pounds weight of silver; and Paula contracted an immense debt, for the relief of their favorite monks; who kindly imparted the merits of their prayers and penance to a rich and liberal sinner. ^54 Time continually increased, and accidents could seldom diminish, the estates of the popular monasteries, which spread over the adjacent country and cities: and, in the first century of their institution, the infidel Zosimus has maliciously observed, that, for the benefit of the poor, the Christian monks had reduced a great part of mankind to a state of beggary. ^55 As long as they maintained their original fervor, they approved themselves, however, the faithful and benevolent stewards of the charity, which was entrusted to their care. But their discipline was corrupted by prosperity: they gradually assumed the pride of wealth, and at last indulged the luxury of expense. Their public luxury might be excused by the magnificence of religious worship, and the decent motive of erecting durable habitations for an immortal society. But every age of the church has accused the licentiousness of the degenerate monks; who no longer remembered the object of their institution, embraced the vain and sensual pleasures of the world, which they had renounced, ^56 and scandalously abused the riches which had been acquired by the austere virtues of their founders. ^57 Their natural descent, from such painful and dangerous virtue, to the common vices of humanity, will not, perhaps, excite much grief or indignation in the mind of a philosopher.

[Footnote 53: Thomassin (Discipline de l’Eglise, tom. iii. p. 118, 145, 146, 171 – 179) has examined the revolution of the civil, canon, and common law. Modern France confirms the death which monks have inflicted on themselves, and justly deprives them of all right of inheritance.]

[Footnote 54: See Jerom, (tom. i. p. 176, 183.) The monk Pambo made a sublime answer to Melania, who wished to specify the value of her gift: “Do you offer it to me, or to God? If to God, He who suspends the mountain in a balance, need not be informed of the weight of your plate.” (Pallad. Hist. Lausiac. c. 10, in the Vit. Patrum, l. viii. p. 715.)]

[Footnote 55: Zosim. l. v. p. 325. Yet the wealth of the Eastern monks was far surpassed by the princely greatness of the Benedictines.]
[Footnote 56: The sixth general council (the Quinisext in Trullo, Canon xlvii in Beveridge, tom. i. p. 213) restrains women from passing the night in a male, or men in a female, monastery. The seventh general council (the second Nicene, Canon xx. in Beveridge, tom. i. p. 325) prohibits the erection of double or promiscuous monasteries of both sexes; but it appears from Balsamon, that the prohibition was not effectual. On the irregular pleasures and expenses of the clergy and monks, see Thomassin, tom. iii. p. 1334 – 1368.]
[Footnote 57: I have somewhere heard or read the frank confession of a Benedictine abbot: “My vow of poverty has given me a hundred thousand crowns a year; my vow of obedience has raised me to the rank of a sovereign prince.” – I forget the consequences of his vow of chastity.]

The lives of the primitive monks were consumed in penance and solitude; undisturbed by the various occupations which fill the time, and exercise the faculties, of reasonable, active, and social beings. Whenever they were permitted to step beyond the precincts of the monastery, two jealous companions were the mutual guards and spies of each other’s actions; and, after their return, they were condemned to forget, or, at least, to suppress, whatever they had seen or heard in the world. Strangers, who professed the orthodox faith, were hospitably entertained in a separate apartment; but their dangerous conversation was restricted to some chosen elders of approved discretion and fidelity. Except in their presence, the monastic slave might not receive the visits of his friends or kindred; and it was deemed highly meritorious, if he afflicted a tender sister, or an aged parent, by the obstinate refusal of a word or look. ^58 The monks themselves passed their lives, without personal attachments, among a crowd which had been formed by accident, and was detained, in the same prison, by force or prejudice. Recluse fanatics have few ideas or sentiments to communicate: a special license of the abbot regulated the time and duration of their familiar visits; and, at their silent meals, they were enveloped in their cowls, inaccessible, and almost invisible, to each other. ^59 Study is the resource of solitude: but education had not prepared and qualified for any liberal studies the mechanics and peasants who filled the monastic communities. They might work: but the vanity of spiritual perfection was tempted to disdain the exercise of manual labor; and the industry must be faint and languid, which is not excited by the sense of personal interest.

[Footnote 58: Pior, an Egyptian monk, allowed his sister to see him; but he shut his eyes during the whole visit. See Vit. Patrum, l. iii. p. 504. Many such examples might be added.] [Footnote 59: The 7th, 8th, 29th, 30th, 31st, 34th, 57th, 60th, 86th, and 95th articles of the Rule of Pachomius, impose most intolerable laws of silence and mortification.]

According to their faith and zeal, they might employ the day, which they passed in their cells, either in vocal or mental prayer: they assembled in the evening, and they were awakened in the night, for the public worship of the monastery. The precise moment was determined by the stars, which are seldom clouded in the serene sky of Egypt; and a rustic horn, or trumpet, the signal of devotion, twice interrupted the vast silence of the desert. ^60 Even sleep, the last refuge of the unhappy, was rigorously measured: the vacant hours of the monk heavily rolled along, without business or pleasure; and, before the close of each day, he had repeatedly accused the tedious progress of the sun. ^61 In this comfortless state, superstition still pursued and tormented her wretched votaries. ^62 The repose which they had sought in the cloister was disturbed by a tardy repentance, profane doubts, and guilty desires; and, while they considered each natural impulse as an unpardonable sin, they perpetually trembled on the edge of a flaming and bottomless abyss. From the painful struggles of disease and despair, these unhappy victims were sometimes relieved by madness or death; and, in the sixth century, a hospital was founded at Jerusalem for a small portion of the austere penitents, who were deprived of their senses. ^63 Their visions, before they attained this extreme and acknowledged term of frenzy, have afforded ample materials of supernatural history. It was their firm persuasion, that the air, which they breathed, was peopled with invisible enemies; with innumerable demons, who watched every occasion, and assumed every form, to terrify, and above all to tempt, their unguarded virtue. The imagination, and even the senses, were deceived by the illusions of distempered fanaticism; and the hermit, whose midnight prayer was oppressed by involuntary slumber, might easily confound the phantoms of horror or delight, which had occupied his sleeping and his waking dreams. ^64
[Footnote 60: The diurnal and nocturnal prayers of the monks are copiously discussed by Cassian, in the third and fourth books of his Institutions; and he constantly prefers the liturgy, which an angel had dictated to the monasteries of Tebennoe.]

[Footnote 61: Cassian, from his own experience, describes the acedia, or listlessness of mind and body, to which a monk was exposed, when he sighed to find himself alone. Saepiusque egreditur et ingreditur cellam, et Solem velut ad occasum tardius properantem crebrius intuetur, (Institut. x. l.)] [Footnote 62: The temptations and sufferings of Stagirius were communicated by that unfortunate youth to his friend St. Chrysostom. See Middleton’s Works, vol. i. p. 107 – 110. Something similar introduces the life of every saint; and the famous Inigo, or Ignatius, the founder of the Jesuits, (vide d’Inigo de Guiposcoa, tom. i. p. 29 – 38,) may serve as a memorable example.]
[Footnote 63: Fleury, Hist. Ecclesiastique, tom. vii. p. 46. I have read somewhere, in the Vitae Patrum, but I cannot recover the place that several, I believe many, of the monks, who did not reveal their temptations to the abbot, became guilty of suicide.]

[Footnote 64: See the seventh and eighth Collations of Cassian, who gravely examines, why the demons were grown less active and numerous since the time of St. Antony. Rosweyde’s copious index to the Vitae Patrum will point out a variety of infernal scenes. The devils were most formidable in a female shape.]

The monks were divided into two classes: the Coenobites, who lived under a common and regular discipline; and the Anachorets, who indulged their unsocial, independent fanaticism. ^65 The most devout, or the most ambitious, of the spiritual brethren, renounced the convent, as they had renounced the world. The fervent monasteries of Egypt, Palestine, and Syria, were surrounded by a Laura, ^66 a distant circle of solitary cells; and the extravagant penance of Hermits was stimulated by applause and emulation. ^67 They sunk under the painful weight of crosses and chains; and their emaciated limbs were confined by collars, bracelets, gauntlets, and greaves of massy and rigid iron. All superfluous encumbrance of dress they contemptuously cast away; and some savage saints of both sexes have been admired, whose naked bodies were only covered by their long hair. They aspired to reduce themselves to the rude and miserable state in which the