The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

Isidore, and Simplicius, who dissented from the religion of their sovereign, embraced the resolution of seeking, in a foreign land, the freedom which was denied in their native country. They had heard, and they credulously believed, that the republic of Plato was realised in the despotic government of Persia, and that a patriotic king reigned over the happiest and most virtuous of nations. They were soon astonished by the natural discovery that Persia resembled the other countries of the globe; that Chosroes, who affected the name of a philosopher, was vain, cruel, and ambitious; that bigotry, and a spirit of intolerance, prevailed among the Magi; that the nobles were haughty, the courtiers servile, and the magistrates unjust; that the guilty sometimes escaped, and that the innocent were often oppressed. The disappointment of the philosophers provoked them to overlook the real virtues of the Persians; and they were scandalised, more deeply perhaps than became their profession, with the plurality of wives and concubines, the incestuous marriages, and the custom of exposing dead bodies to the dogs and vultures, instead of hiding them in the earth or consuming them with fire. Their repentance was expressed by a precipitate return, and they loudly declared that they had rather die on the borders of the empire than enjoy the wealth and favour of the Barbarian. From this journey, however, they derived a benefit which reflects the purest lustre on the character of Chosroes. He required that the seven sages who had visited the court of Persia should be exempted from the penal laws which Justinian enacted against his Pagan subjects; and this privilege, expressly stipulated in a treaty of peace, was guarded by the vigilance of a powerful mediator. ^{Ref. 158} Simplicius and his companions ended their lives in peace and obscurity; and, as they left no disciples, they terminate the long list of Grecian philosophers, who may be justly praised, notwithstanding their defects, as the wisest and most virtuous of their contemporaries. The writings of Simplicius are now extant. His physical and metaphysical commentaries on Aristotle have passed away with the fashion of the times; but his moral interpretation of Epictetus is preserved in the library of nations, as a classic book, most excellently adapted to direct the will, to purify the heart, and to confirm the understanding, by a just confidence in the nature both of God and man.

      About the same time that Pythagoras first invented the appellation of philosopher, liberty and the consulship were founded at Rome by the elder Brutus. The revolutions of the consular office, which may be viewed in the successive lights of a substance, a shadow, and a name, have been occasionally mentioned in the present history. The first magistrates of the republic had been chosen by the people, to exercise, in the senate and in the camp, the powers of peace and war, which were afterwards translated to the emperors. But the tradition of ancient dignity was long revered by the Romans and Barbarians. A Gothic historian applauds the consulship of Theodoric as the height of all temporal glory and greatness; ^{Ref. 159} the king of Italy himself congratulates those annual favourites of fortune who, without the cares, enjoyed the splendour of the throne; and at the end of a thousand years two consuls were created by the sovereigns of Rome and Constantinople, for the sole purpose of giving a date to the year and a festival to the people. But the expenses of this festival, in which the wealthy and the vain aspired to surpass their predecessors, insensibly arose to the enormous sum of fourscore thousand pounds; the wisest senators declined an useless honour, which involved the certain ruin of their families; and to this reluctance I should impute the frequent chasms in the last age of the consular Fasti. The predecessors of Justinian had assisted from the public treasures the dignity of the less opulent candidates; the avarice of that prince preferred the cheaper and more convenient method of advice and regulation. ^{Ref. 160} Seven processions or spectacles were the number to which his edict confined the horse and chariot races, the athletic sports, the music and pantomimes of the theatre, and the hunting of wild beasts; and small pieces of silver were discreetly substituted to the gold medals, which had always excited tumult and drunkenness, when they were scattered with a profuse hand among the populace. Notwithstanding these precautions and his own example, the succession of consuls finally ceased in the thirteenth year of Justinian, whose despotic temper might be gratified by the silent extinction of a title which admonished the Romans of their ancient freedom. ^{Ref. 161} Yet the annual consulship still lived in the minds of the people; they fondly expected its speedy restoration; they applauded the gracious condescension of successive princes, by whom it was assumed in the first year of their reign; and three centuries elapsed, after the death of Justinian, before that obsolete dignity, which had been suppressed by custom, could be abolished by law. ^{Ref. 162} The imperfect mode of distinguishing each year by the name of a magistrate was usefully supplied by the date of a permanent era: the creation of the world, according to the septuagint version, was adopted by the Greeks; ^{Ref. 163} and the Latins, since the age of Charlemagne, have computed their time from the birth of Christ. ^{Ref. 164}

      Footnotes:

       ^{Ref. 002}

      There is some difficulty in the date of his birth (Ludewig in Vit. Justiniani, p. 125); none in the place — the district Bederiana — the village Tauresium, which he afterwards decorated with his name and splendour (D’Anville, Mém. de l’Acad. &c. tom. xxxi. p. 287-292). [See below, p. 60, n. 114.]

       ^{Ref. 003}

      The names of these Dardanian peasants are Gothic, and almost English: Justinian is a translation of uprauda (upright); his father Sabatius (in Græco-Barbarous language stipes) was styled in his village istock (stock); his mother Bigleniza was softened into Vigilantia. [For the name of Justinian’s father Sabatius we have the authority of Procopius; it is a Thracian word, connected with the name of the Thracian sun-god. But it was the family name, for Justinian himself also bore it; see his full name below, note 9. The other names are Slavonic (not Gothic) and are derived from the Justiniani Vita of Theophilus, quoted by Alemanni and rediscovered by Mr. Bryce (see above, vol. i., Introduction, p. lxvi., lxvii.). Mediæval Slavonic legend (if it is represented in this work) conceived Justinian as a Slav. Upravda is a translation of Justinianus (and not vice versa); istok means a fountain; Biglenizza is explained as coming from bieli “white.” But these (and other Slavonic names in the Vita) are late and bad formations (compare C. Jireček, Eng. Hist. Review, 1887, p. 685). The only result from the Vita, Mr. Bryce thinks, is “to give us a glimpse into a sort of cyclus of Slavonic legends, attaching themselves to the great name of Justinian” (ib. p. 684). Prof. Jagič thinks the names are mainly a fabrication of Luccari (Copioso ristretto degli Annali di Rausa, 1605) and other Dalmatian scholars of the time. Arch. für slavische Philologie, xi. 300-4, 1888.]

       ^{Ref. 004}

      Ludewig (p. 127-135) attempts to justify the Anician name of Justinian and Theodora, and to connect them with a family from which the house of Austria has been derived.

       ^{Ref. 005}

      See the anecdotes of Procopius (c. 6) with the notes of N. Alemannus. The satirist would not have sunk, in the vague and decent appellation of γεωργός, the βούκολος and συϕορβός of Zonaras. Yet why are those names disgraceful? — and what German baron would not be proud to descend from the Eumæus of the Odyssey?

       ^{Ref. 006}

      [Cp. John Lydus, de Mag. 3, c. 51, ἀνὴρ δὲ ἠ̂ν ἀπράγμων καὶ μηδὲν ἁπλώς παρὰ τὴν τω̂ν ὄπλων πεɩ̂ραν ἐπιστάμενος.]

       ^{Ref. 007}

      His virtues are praised by Procopius (Persic. l. i. c. 11). The quæstor Proclus was the friend of Justinian, and the enemy of every other adoption.

       ^{Ref. 008}

      Manichæan signifies Eutychian. Hear the furious acclamations of Constantinople and Tyre, the former no more than six days after the decease of Anastasius. They produced, the latter applauded, the eunuch’s death (Baronius, ad 518, P. ii. No. 15. Fleury, Hist. Ecclés. tom. vii. p. 200, 205, from the Councils, tom. v. p. 182, 207).

       ^{Ref. 009}

      His power, character, and intentions are perfectly explained by the Count de Buat (tom. ix. p. 54-81).