The Holy See and the Wandering of the Nations, from St. Leo I to St. Gregory I. T. W. Allies
brought from Byzantium. In 475, Romulus Augustus appears, to disappear in 476, and end his life in retirement at the Villa of Lucullus by Naples, once the seat of Rome's most luxurious senator.
Eighty years had now passed since the death of Theodosius. In the course of these years the realm which he had saved from dissolution after the defeat and death of Valens near Adrianople, and had preserved during fifteen years by wisdom in council and valour in war, and still more by his piety, when once his protecting hand and ruling mind were withdrawn, fell to pieces in the West, and was scarcely saved in the East. Let us take the last five years of St. Leo, which follow on the raid of Genseric, in order to complete the sketch just given of Rome's political state, by showing the condition of the great provinces which belonged to Leo's special patriarchate. I have before noticed how it was in the interval between the retirement of Attila from Rome at the prayer of St. Leo and the seizure of Rome by Genseric at the solicitation of the miserable empress Eudoxia, when St. Leo could save only the lives of his people, that he confirmed the Fourth Ecumenical Council. Not only was he entreated to do this by the emperor Marcian: the Council itself solicited the confirmation of its acts, which for that purpose were laid before him, while it made the most specific confession of his authority as the one person on earth entrusted by the Lord with His vineyard. From the particular time and the circumstances under which these events took place, one may infer a special intention of the Divine Providence. This was that the whole Roman empire, while it still subsisted, the two emperors, one of whom was on the point of disappearing, and the whole episcopate, in the most solemn form, should attest the Roman bishop's universal pastorship. For a great period was ending, the period of the Græco-Roman civilisation, from which, after three centuries of persecution, the Church had obtained recognition. And a great period was beginning, when the wandering of the nations had prepared for the Church another task. The first had been to obtain the conversion of nations linked by the bond of one temporal rule, enjoying the highest degree of culture and knowledge then existing, but deeply tainted by the corruption of effete refinement. The second was to exalt rough, sturdy, barbarian natures, whose bride was the sword and human life their prey, first to the virtues of the civil state, and next to the higher life of Christian charity, and thus to link them, who had known only violent repulsion and perpetual warfare among themselves, in not a temporal but a spiritual bond. The majestic figure of St. Leo expressed the completion of the first task. It also symbolises the beneficent power which in the course of ages will accomplish the second.
The wandering of the nations, says a great historian, was of decisive effect for the Church, and he quotes another historian's summary description of it: "It was not the migration of individual nomad hordes, or masses of adventurous warriors in continuous motion, which produced changes so mighty. But great, long-settled peoples, with wives and children, with goods and chattels, deserted their old seats, and sought for themselves in the far distance a new home. By this the position of individuals, of communities, of whole peoples, was of necessity completely altered. The old conditions of possession were dissolved. The existing bonds of society loosened. The old frontiers of states and lands passed away. As a whole city is turned into a ruinous heap by an earthquake, so the whole political system of previous times was overthrown by this massive transmigration. A new order of things had to be formed corresponding to the wholly altered circumstances of the nation."[17]
I draw from the same historian[18] an outline of the movement, running through several centuries, which had this final result. Great troops of Celts had, before the time of Christ, sought to settle themselves in Rhœtia and Upper Italy, even as far as Rome. Cimbrians and Teutons, with as little success, had betaken themselves southwards, while under the empire the pressure of peoples had more and more increased, and Trajan could hardly maintain the northern frontier on the Danube. In the third century, Alemans and Sueves advanced to the Upper Rhine, and the Goths, from dwelling between the Don and Theiss, came to the Danube and the Black Sea. Decius fell in battle with them. Aurelian gave them up the province of Dacia. Constantine the Great conquered them, and had Gothic troops in his army. Often they broke into the Roman territory, and carried off prisoners with them. Some of these were Christians and introduced the Goths to the knowledge of Christianity. Theophilus, a Gothic bishop, was at the Nicene Council in 325. They had clergy, monks, and nuns, with numerous believers. Under Athanarich, king of the Visigoths, Christians already suffered, with credit, a bloody persecution. On the occasion of the Huns, a Scythian people, compelling the Alans on the Don to join them, then conquering the Ostrogoths and oppressing the Visigoths, the latter prevailed on the emperor Valens to admit them into the empire. Valens gave them dwellings in Thrace on the condition that they should serve in his army and accept Arian Christianity. So the larger number of Visigoths under Fridiger in 375 became Arians. They soon, however, broke into conflict with the empire through their ill-treatment by the imperial commanders. In 378, Valens was defeated near Adrianople; his army was utterly crushed; he met himself with a miserable death. After this the Visigoths in general continued to be Arians, though many, especially through the exertions of St. Chrysostom, were converted to Catholicism. Most of them, however, seem to have been only half Arians, like their famous bishop Ulphilas. He was by birth a Goth—some say a Cappadocian—was consecrated between 341 and 348, in Constantinople. He gave the Goths an alphabet of their own, formed after the Greek, and made for them a translation of the Bible, of great value as a record of ancient German. He died in Constantinople before 388—probably in 381.
Under Theodosius I., about 382, the Visigoths accepted the Roman supremacy, and the engagement to supply 40,000 men for the service of the empire, upon the terms of occupying, as allies free of tribute, the provinces assigned to them of Dacia, Lower Mœsia, and Thrace. After this, discontented at the holding back their pay, and irritated by Rufinus, who was then at the head of the government of the emperor Arcadius, they laid waste the Illyrian provinces down to the Peloponnesus, and made repeated irruptions into Italy, in 400 and 402, under their valiant leader Alarich. In 408 he besieged Rome, and exacted considerable sums from it. He renewed the siege in 409, and made the wretched prefect Attalus emperor, whom he afterwards deposed, and recognised Honorius again. At last he took Rome by storm on the 24th August, 410. The city was completely plundered, but the lives of the people spared. He withdrew to Lower Italy and soon died. His brother-in-law and successor, Ataulf, was first minded entirely to destroy the Roman empire, but afterwards to restore it by Gothic aid. In the end he went to Gaul, conquered Narbonne, Toulouse, and Bordeaux, and afterwards Barcelona. His half-brother Wallia, after reducing the Alans and driving back the Sueves and Vandals, planted his seat in Toulouse, which became, in 415, the capital of his Aquitanean kingdom, Gothia or Septimania. Gaul, in which several Roman commanders assumed the imperial title, was overrun in the years from 406 to 416 by various peoples, whom the two opposing sides called in: by Burgundians, Franks, Alemans, Vandals, Quades, Alans, Gepids, Herules. The Alans, Sueves, Vandals, and Visigoths, at the same time, went to Spain. Their leaders endeavoured to set up kingdoms of their own all over Gaul and Spain.
Arianism came from the Visigoths not only to the Ostrogoths but also to the Gepids, Sueves, Alans, Burgundians, and Vandals. But these peoples, with the exception of the Vandals and of some Visigoth kings, treated the Catholic religion, which was that of their Roman subjects, with consideration and esteem. Only here and there Catholics were compelled to embrace Arianism. Their chief enemy in Gaul was the Visigoth king Eurich. Wallia, dying in 419, had been succeeded by Theodorich I. and Theodorich II., both of whom had extended the kingdom, which Eurich still more increased. He died in 483. Under him many Catholic churches were laid waste, and the Catholics suffered a bloody persecution. He was rather the head of a sect than the ruler of subjects. This, however, led to the dissolution of his kingdom, which, from 507, was more and more merged in that of the Franks.
The Burgundians, who had pressed onwards from the Oder and the Vistula to the Rhine, were in 417 already Christian. They afterwards founded a kingdom, with Lyons for capital, between the Rhone and the Saone. Their king Gundobald was Arian. But Arianism was not universal; and Patiens, bishop of Lyons, who died in 491, maintained the Catholic doctrine. A conference between Catholics and Arians in 499 converted few. But Avitus, bishop of Vienne, gained influence with Gundobald, so that he inclined to the Catholic Church, which his son Sigismund, in 517, openly professed.