If in the years to come a new body of ideas and beliefs is by degrees built up capable of satisfying the need men have to find a consecration for Power and a tie which shall bind them together and represent the aspirations of collective humanity, the form these beliefs will take must differ widely in outward aspect from that in which the Middle Ages found satisfaction. But it may embody some portion of that which was the soul and essence of the Holy Empire -the love of peace, the sense of the brotherhood of mankind, the recognition of the sacredness and supremacy of the spiritual life. ADDITIONAL NOTES I Note to p. 21 Lact. Divin. Instit. vii. 25: Etiam res ipsa declarat lapsum ruinamque rerum brevi fore: nisi quod incolumi urbe Roma nihil istiusmodi videtur esse metuendum. At vero cum caput illud orbis occiderit, et púun esse coeperit quod Sibyllae fore aiunt, quis dubitet venisse iam finem rebus humanis, orbique terrarum? Illa, illa est civitas quae adhuc sustentat omnia, precandusque nobis et adorandus est Deus coeli si tamen statuta eius et placita differri possunt, ne citius quam putemus tyrannus ille abominabilis veniat qui tantum facinus moliatur, ac lumen illud effodiat cuius interitu mundus ipse lapsurus est.' Cf. Tertull. Apolog. cap. xxxii: 'Est et alia maior necessitas nobis orandi pro imperatoribus, etiam pro omni statu imperii rebusque Romanis, qui vim maximam universo orbi imminentem ipsamque clausulam saeculi acerbitates horrendas comminantem Romani imperii commeatu scimus retardari.' Also the same writer, Ad Scapulam, cap. ii: 'Christianus sciens imperatorem a Deo suo constitui, necesse est ut ipsum diligat et revereatur et honoret et salvum velit cum toto Romano imperio quousque saeculum stabit: tandiu enim stabit.' So too the author - now usually supposed to be Hilary the Deacon - of the Commentary on the Pauline Epistles ascribed to St. Ambrose: 'Non prius veniet Dominus quam regni Romani defectio fiat, et appareat Antichristus qui interficiet sanctos, reddita Romanis libertate, sub suo tamen nomine.'Ad. II Thess. ii. 4, 7. II Theodorich (Oevôépixos, Thiodorich; in Old German, Dietrich; in Dutch, Dirk; in French, Thierry) seems to have resided usually at Ravenna, where he died and was buried; a remarkable building which tradition points out as his tomb, but which cannot belong to his time, stands a little way out of the town, near the railway station. The porphyry sarcophagus, in which his body is supposed to have lain, may be seen built up into the wall of the building called his palace, situated close to the church of Sant' Apollinare in Urbe, and not far from the tomb of Dante. There is no authority for attributing this 513 2 L building to Ostrogothic times; it is very different from the representation of Theodorich's palace which we have in the contemporary mosaics of this church of Sant' Apollinare at Ravenna. In the German legends, however, - legends which doubtless led to his being commemorated as a national hero by the superb figure guarding the tomb of the Emperor Maximilian at Innsbruck, Theodorich is always the prince of Verona (Dietrich von Berne), probably because that city was better known to the Teutonic nations, and because it was thither that he moved his court when Transalpine affairs required his attention. His castle there stood in the old town on the left bank of the Adige, on the height now occupied by the citadel; it is doubtful whether any traces of it remain, for the solid foundations which we now see may have belonged to the fortress erected by Gian Galeazzo Visconti in the fourteenth century. III Note to p. 38 A singular account of the origin of the separation of the Greeks from the Latins occurs in the treatise of Landulfus de Columna (Landolfo Colonna), De translatione Imperii Romani (circa 1320). The tyranny of Heraclius,' says They could not be reduced, disobey the Roman Pontiff, he, 'provoked a revolt of the Eastern nations. because the Greeks at the same time began to receding, like Jeroboam, from the true faith. Others among these schismatics [apparently with the view of strengthening their political revolt] carried their heresy further and founded Mohammedanism.' Similarly, Marsilius of Padua in his revised version of Colonna's book says that Mohammed, ‘a rich Persian,' invented his religion to keep the East from returning to allegiance to Rome. It is worth remarking that few, if any, of the earlier historians (from the tenth to the fifteenth century) refer to the Emperors of the West from Constantine to Romulus Augustulus: the transference of the seat of Empire was deemed to have been effected by Constantine, and the very existence of this Western line seems to have been even in the eighth or ninth century altogether forgotten. The first mediaeval writer who mentions Romulus Augus tulus as the last sovereign reigning at Rome is, according to Döllinger (Das Kaiserthum Karls des Grossen und seiner Nachfolger, p. 111), Matteo Palmieri, who wrote about A.D. 1440. IV Note to p. 43 and to p. 101 The original forgery (or rather the extracts which Gratian gives from it) may be read in the Corpus Iuris Canonici, Dist. xcvi. cc. 13, 14: 'Et sicut nostram terrenam imperialem potentiam, sic sacrosanctam Romanam ecclesiam decrevimus veneranter honorari, et amplius quam nostrum imperium et terrenum thronum sedem beati Petri gloriose exaltari, tribuentes ei potestatem et gloriae dignitatem atque vigorem et honorificentiam imperialem. . . . Beato Sylvestro patri nostro summo pontifici et universali urbis Romae papae, et omnibus eius successoribus pontificibus, qui usque in finem mundi in sede beati Petri erunt sessuri, de praesenti contradimus palatium imperii nostri Lateranense, deinde diadema, videlicet coronam capitis nostri, simulque phrygium, necnon et superhumerale, verum etiam et chlamydem purpuream et tunicam coccineam, et omnia imperialia indumenta, sed et dignitatem imperialem praesidentium equitum, conferentes etiam et imperialia sceptra, simulque cuncta signa atque banda et diversa ornamenta imperialia et omnem processionem imperialis culminis et gloriam potestatis nostrae. . . . Et sicut imperialis militia ornatur ita et clerum sanctae Romanae ecclesiae ornari decernimus. . . . Unde et pontificalis apex non vilescat sed magis quam terreni imperii dignitas gloria et potentia decoretur, ecce tam palatium nostrum quam Romanam urbem et omnes Italiae seu occidentalium regionum provincias loca et civitates beatissimo papae Sylvestro universali papae contradimus atque relinquimus. . . . Ubi enim principatus sacerdotum et Christianae religionis caput ab imperatore coelesti constitutum est, iustum non est ut illic imperator terrenus habeat potestatem.' The practice of kissing the Pope's foot was adopted by the Papal in imitation of the ancient imperial court. It was afterwards revived by the RomanoGermanic Emperors. The spuriousness of the Donation of Constantine was proved by Laurentius Valla in 1440 Nicholas of Cues (1401-1464), afterwards Cardinal, also recognizes its falsity. V Note to p. 49 The primitive custom was for the bishop to sit in the centre of the apse, at the central point of the east end of the church (or, as it would be more correct to say, the end furthest from the great door, for the earliest churches do not always run east and west), just as the judge had done in those law courts on the model of which the first basilicas were constructed. This arrangement may still be seen in some of the churches of Rome, as well as elsewhere in Italy; nowhere better than in the churches of Ravenna, particularly the beautiful one of Sant' Apollinare in Classe, and in the very ancient cathedral of Torcello, in the lagoons north-east of Venice. On the episcopal chair of the Pope were represented the labours of Hercules and the signs of the zodiac. It is believed at Rome to be the veritable chair of the Apostle himself; and whatever may be thought of such an anti quity as this, it can be satisfactorily traced back to the third or fourth century of Christianity. (The story that it is inscribed with verses from the Koran is, I believe, without foundation.) It is of oak and acacia wood, and is now enclosed in a gorgeous casing of bronze, and placed aloft at the eastern extremity of St. Peter's, just over the spot where a bishop's chair would in the old arrangement of the basilica have stood. The Roman sarcophagus in which the body of Charles himself lay, bears reliefs of the rape of Proserpine. It may still be seen in the gallery of the basilica at Aachen. VI Note to p. 69 The notion that once prevailed that the Irminsûl was the 'pillar of Hermann,' set up on the spot of the defeat of Varus, is, however, now generally discredited. Some German antiquaries take the pillar to be a rude figure of the native god or hero Irmin, who, as Grimm (Deutsche Mythologie, i. 325) thinks, may be an eponym of the Herminones, and was probably worshipped by the Saxons as a warlike representation of Wodan. The omission of their ancestors to commemorate the victory that saved them from Rome has been at last supplied by the modern Germans, who in 1875 set up a colossal statue of Arminius or Hermann in the Teutoburger Wald, not far from the reputed scene of the battle. He has in fact become the earliest national hero. A rude ditty, apparently referring to the destruction of the pillar by Charles, still lives in the memory of the Westphalians round Paderborn, and runs thus: 'Hermen sla dermen Sla pipen, sla trummen Mommsen (Die Oertlichkeit der Varusschlacht) places the scene of the battle eight or ten miles north of Osnabrück, near a spot called Barenau. [The name of the deity is preserved in England in the Ermine Street (Eormenstræte), an ancient road which ran north from the Thames Valley into Lincolnshire.] The abbot Engelbert (De Origen and Jerome to this VII Note to p. 112 Ortu Progressu et Fine Imperii Romani) quotes effect, and proceeds himself to explain, from 2 Thess. ii. 3-9, how the falling away will precede the coming of Antichrist. There will be a triple discessio,' of the kingdoms of the earth from the |