Читать книгу A Source Book of Mediæval History - Various - Страница 18

The most important historical writer among the early Franks was a bishop whose full name was Georgius Florentius Gregorius, but who has commonly been known ever since his day as Gregory of Tours. The date of his birth is uncertain, but it was probably either 539 or 540. He was not a Frank, but a man of mixed Roman and Gallic descent, his parentage being such as to rank him among the nobility of his native district, Auvergne. At the age of thirty-four he was elected bishop of Tours, and this important office he held until his death in 594. During this long period of service he won distinction as an able church official, as an alert man of affairs, and as a prolific writer on ecclesiastical subjects. Among his writings, some of which have been lost, were a book on the Christian martyrs, biographies of several holy men of the Church, a commentary on the Psalms, and a treatise on the officers of the Church and their duties.

But by far his largest and most important work was his Ecclesiastical History of the Franks, in ten books, written well toward the end of his life. It is indeed to be regarded as one of the most interesting pieces of literature produced in any country during the Middle Ages. For his starting point Gregory went back to the Garden of Eden, and what he gives us in his first book is only an amusing but practically worthless account of the history of the world from Adam to St. Martin of Tours, who died probably in 397. In the second book, however, he comes more within the range of reasonable tradition, if not of actual information, and brings the story down to the death of Clovis in 511. In the succeeding eight books he reaches the year 591, though it is thought by some that the last four were put together after the author's death by some of his associates. However that may be, we may rest assured that the history grows in accuracy as it approaches the period in which it was written. Naturally it is at its best in the later books, where events are described that happened within the writer's lifetime, and with many of which he had a close connection. Gregory was a man of unusual activity and of wide acquaintance among the influential people of his day. He served as a counselor of several Frankish kings and was a prominent figure at their courts. The shrine of St. Martin of Tours[39] was visited by pilgrims from all parts of the Christian world and by conversation with them Gregory had an excellent opportunity to keep informed as to what was going on among the Franks, and among more distant peoples as well. He was thus fortunately situated for one who proposed to write the history of his times. As a bishop of the orthodox Church he had small regard for Arians and other heretics, and so was in some ways less broad-minded than we could wish; and of course he shared the superstition and ignorance of his age, as will appear in some of the selections below. Still, without his extensive history we should know far less than we now do concerning the Frankish people before the seventh century. He mixes legend with fact in a most confusing manner, but with no intention whatever to deceive. The men of the earlier Middle Ages knew no other way of writing history and their readers were not critical as we are to-day. The passages quoted below from Gregory's history give some interesting information concerning the Frankish conquerors of Gaul, and at the same time show something of the spirit of Gregory himself and of the people of his times.

Particularly interesting is the account of the conversion of Clovis and of the Franks to Christianity. When the Visigoths, Ostrogoths, Vandals, Lombards, and Burgundians crossed the Roman frontiers and settled within the bounds of the old Empire they were all Christians in name, however much their conduct might be at variance with their profession. The Franks, on the other hand, established themselves in northern Gaul, as did the Saxons in Britain, while they were yet pagans, worshipping Woden and Thor and the other strange deities of the Germans. It was about the middle of the reign of King Clovis, or, more definitely, in the year 496, that the change came. In his Ecclesiastical History Gregory tells us how up to this time all the influence of the Christian queen, Clotilde, had been exerted in vain to bring her husband to the point of renouncing his old gods. In his wars and conquests the king had been very successful and apparently he was pretty well satisfied with the favors these old gods had showered upon him and was unwilling to turn his back upon such generous patrons. But there came a time, in 496, in the course of the war with the Alemanni, when the tide of fortune seemed to be turning against the Frankish king. In the great battle of Strassburg the Franks were on the point of being beaten by their foe, and Clovis in desperation made a vow, as the story goes, that if Clotilde's God would grant him a victory he would immediately become a Christian. Whatever may have been the reason, the victory was won and the king, with characteristic German fidelity to his word, proceeded to fulfill his pledge. Amid great ceremony he was baptized, and with him three thousand of his soldiers the same day. The great majority of Franks lost little time in following the royal example.

Two important facts should be emphasized in connection with this famous incident. The first is the peculiar character of the so-called "conversion" of Clovis and his Franks. We to-day look upon religious conversion as an inner experience of the individual, apt to be brought about by personal contact between a Christian and the person who is converted. It was in no such sense as this, however, that the Franks—or any of the early Germans, for that matter—were made Christian. They looked upon Christianity as a mere portion of Roman civilization to be adopted or let alone as seemed best; but if it were adopted, it must be by the whole tribe or nation, not by individuals here and there. In general, the German peoples took up Christianity, not because they became convinced that their old religions were false, but simply because they were led to believe that the Christian faith was in some ways better than their own and so might profitably be taken advantage of by them. Clovis believed he had won the battle of Strassburg with the aid of the Christian God when Woden and Thor were about to fail him; therefore he reasoned that it would be a good thing in the future to make sure that the God of Clotilde should always be on his side, and obviously the way to do this was to become himself a Christian. He did not wholly abandon the old gods, but merely considered that he had found a new one of superior power. Hence he enjoined on all his people that they become Christians; and for the most part they did so, though of course we are not to suppose that there was any very noticeable change in their actual conduct and mode of life, at least for several generations.

The second important point to observe is that, whereas all of the other Germanic peoples on the continent had become Christians of the Arian type, the Franks accepted Christianity in its orthodox form such as was adhered to by the papacy. This was sheer accident. The Franks took the orthodox rather than the heretical religion simply because it was the kind that was carried to them by the missionaries, not at all because they were able, or had the desire, to weigh the two creeds and choose the one they liked the better. But though they became orthodox Christians by accident, the fact that they became such is of the utmost importance in mediæval history, for by being what the papacy regarded as true Christians rather than heretics they began from the start to be looked to by the popes for support. Their kings in time became the greatest secular champions of papal interests, though relations were sometimes far from harmonious. This virtual alliance of the popes and the Frankish kings is a subject which will repay careful study.

Source—Gregorius Episcopus Turonensis, Historia Ecclesiastica Francorum [Gregory of Tours, "Ecclesiastical History of the Franks"], Bk. II., Chaps. 27–43 passim. Text in Monumenta Germaniæ Historica, Scriptores Rerum Merovingicarum, Vol. I., Part 1, pp. 88–89, 90–95, 98–100, 158–159.

27. After all these things Childeric[40] died and his son Clovis ruled in his stead. In the fifth year of the new reign Syagrius, son of Ægidius, was governing as king of the Romans in the town of Soissons, where his father had held sway before him.[41] Clovis now advanced against him with his kinsman Ragnachar, who also held a kingdom, and gave him an opportunity to select a field of battle. Syagrius did not hesitate, for he was not at all afraid to risk an encounter. In the conflict which followed, however, the Roman soon saw that his army was doomed to destruction; so, turning and fleeing from the field, he made all The battle of Soissons (486) haste to take refuge with King Alaric at Toulouse.[42] Clovis then sent word to Alaric that he must hand over the defeated king at once if he did not wish to bring on war against himself. Fearing the anger of the Franks, therefore, as the Goths continually do, Alaric bound Syagrius with chains and delivered him to the messengers of King Clovis. As soon as the latter had the prisoner in his possession he put him under safe guard and, after seizing his kingdom, had him secretly slain.[43]

At this time the army of Clovis plundered many churches, for the king was still sunk in the errors of idolatry. Upon one occasion the soldiers carried away from a church, along with other ornaments of the sacred place, a remarkably large and beautiful vase. The bishop of that church sent messengers to the king to The story of the broken vase ask that, even if none of the other holy vessels might be restored, this precious vase at least might be sent back. To the messengers Clovis could only reply: "Come with us to Soissons, for there all the booty is to be divided. If when we cast lots the vase shall fall to me, I will return it as the bishop desires."

When they had reached Soissons and all the booty had been brought together in the midst of the army the king called attention to the vase and said, "I ask you, most valiant warriors, to allow me to have the vase in addition to my rightful share." Then even those of his men who were most self-willed answered: "O glorious king, all things before us are thine, and we ourselves are subject to thy control. Do, therefore, what pleases thee best, for no one is able to resist thee." But when they had thus spoken, one of the warriors, an impetuous, jealous, and vain man, raised his battle-ax aloft and broke the vase in pieces, crying as he did so, "Thou shalt receive no part of this booty unless it fall to you by a fair lot." And at such a rash act they were all astounded.

The king pretended not to be angry and seemed to take no notice of the incident, and when it happened that the broken vase fell to him by lot he gave the fragments to the bishop's messengers; nevertheless he cherished a secret indignation in his heart. A year later he summoned all his soldiers to come fully armed to the Campus Martius, so that he might make an Clovis's revenge inspection of his troops.[44] After he had reviewed the whole army he finally came across the very man who had broken the vase at Soissons. "No one," cried out the king to him, "carries his arms so awkwardly as thou; for neither thy spear nor thy sword nor thy ax is ready for use," and he struck the ax out of the soldier's hands so that it fell to the ground. Then when the man bent forward to pick it up the king raised his own ax and struck him on the head, saying, "Thus thou didst to the vase at Soissons." Having slain him, he dismissed the others, filled with great fear. … [45]

30. The queen did not cease urging the king to acknowledge the true God and forsake idols, but all her efforts failed until at length a war broke out with the Alemanni.[46] Then of necessity he was compelled to confess what hitherto he had wilfully denied. It happened that the two armies were in battle and there was great slaughter.[47] The army of Clovis seemed about to be cut in pieces. Then the king raised his hands fervently toward the heavens and, breaking into tears, cried: "Jesus Christ, who Clotilde declares to be the son of the living God, who it is said givest help to the oppressed and victory to those who put their trust in thee, I invoke thy marvellous help. If thou wilt give me victory over my enemies and I prove that power which thy followers say they have proved concerning thee, I will believe in thee and will be baptized in thy name; for I have called upon my own gods and it is clear that they have neglected to give me aid. Therefore I am convinced that they have no power, for they do not help those Clovis decides to become a Christian (496) who serve them. I now call upon thee, and I wish to believe in thee, especially that I may escape from my enemies." When he had offered this prayer the Alemanni turned their backs and began to flee. And when they learned that their king had been slain, they submitted at once to Clovis, saying, "Let no more of our people perish, for we now belong to you." When he had stopped the battle and praised his soldiers for their good work, Clovis returned in peace to his kingdom and told the queen how he had won the victory by calling on the name of Christ. These events took place in the fifteenth year of his reign.[48]

31. Then the queen sent secretly to the blessed Remigius, bishop of Rheims, and asked him to bring to the king the gospel of salvation. The bishop came to the court where, little by little, he led Clovis to believe in the true God, maker of heaven and earth, and to forsake the idols which could help neither him nor any one else. "Willingly will I hear thee, O holy father," declared the king at last, "but the people who are under my authority are not ready to give up their gods. I will go and consult them about the religion concerning which you speak." When he had come among them, and before he had spoken a word, all the people, through the influence of the divine power, cried out with one voice: "O righteous king, we cast off our mortal gods and we are ready to serve the God who Remigius tells us is immortal."

When this was reported to the bishop he was beside himself with joy, and he at once ordered the baptismal font to be prepared. The streets were shaded with embroidered hangings; the churches were adorned with white tapestries, exhaling sweet odors; perfumed tapers gleamed; and all the temple of the The baptism of Clovis and his warriors baptistry was filled with a heavenly odor, so that the people might well have believed that God in His graciousness showered upon them the perfumes of Paradise. Then Clovis, having confessed that the God of the Trinity was all-powerful, was baptized in the name of the Father, and of the Son, and of the Holy Ghost, and was anointed with the holy oil with the sign of the cross. More than three thousand of his soldiers were baptized with him. …

35. Now when Alaric, king of the Goths, saw that Clovis was conquering many nations, he sent messengers to him, saying, "If it please my brother, let us, with the favor of God, enter into an alliance." Clovis at once declared his willingness to do as Alaric suggested and the two kings met on an island in the Loire, near the town of Amboise in the vicinity of Tours.[49] There they talked, ate, and drank together, and after making mutual promises of friendship they departed in peace.

37. But Clovis said to his soldiers: "It is with regret that I see the Arian heretics in possession of any part of Gaul. Let us, with the help of God, march against them and, after having conquered them, bring their country under our own control." This proposal was received with favor by all the warriors and the army started on the campaign, going towards Poitiers, where Clovis resolves to take the Visigoths' lands in Gaul Alaric was then staying. As a portion of the troops passed through the territory about Tours, Clovis, out of respect for the holy St. Martin, forbade his soldiers to take anything from the country except grass for the horses. One soldier, having come across some hay which belonged to a poor man said, "Has, then, the king given us permission to take only grass? O well! hay is grass. To take it would not be to violate the command." And by force he took the hay away from the poor man. When, however, the matter was brought to the king's attention he struck the offender with his sword and killed him, saying, "How, indeed, may we hope for victory if we give offense to St. Martin?" This was enough thereafter to prevent the army from plundering in that country.

When Clovis arrived with his forces at the banks of the Vienne he was at a loss to know where to cross, because the heavy rains Miraculous incidents of the campaign had swollen the stream. During the night he prayed that the Lord would reveal to him a passage. The following morning, under the guidance of God, a doe of wondrous size entered the river in plain sight of the army and crossed by a ford, thus pointing out the way for the soldiers to get over. When they were in the neighborhood of Poitiers the king saw at some distance from his tent a ball of fire, which proceeded from the steeple of the church of St. Hilary[50] and seemed to him to advance in his direction, as if to show that by the aid of the light of the holy St. Hilary he would triumph the more easily over the heretics against whom the pious priest had himself often fought for the faith. Clovis then forbade his army to molest any one or to pillage any property in that part of the country.

Clovis at length engaged in battle with Alaric, king of the Goths, in the plain of Vouillé at the tenth mile-stone from Poitiers.[51] The Goths fought with javelins, but the Franks charged upon them with lances. Then the Goths took to flight, as is their custom,[52] and the victory, with the aid of God, fell to Clovis. He had put the Goths to flight and killed their king, The Visigoths defeated by Clovis (507) Alaric, when all at once two soldiers bore down upon him and struck him with lances on both sides at once; but, owing to the strength of his armor and the swiftness of his horse, he escaped death. After the battle Amalaric, son of Alaric, took refuge in Spain and ruled wisely over the kingdom of his father.[53] Alaric had reigned twenty-two years. Clovis, after spending the winter at Bordeaux and carrying from Toulouse all the treasure of the king, advanced on Angoulême. There the Lord showed him such favor that at his very approach the walls of the city fell down of their own accord.[54] After driving out the Goths he brought the place under his own authority. Thus, crowned with victory, he returned to Tours and bestowed a great number of presents upon the holy church of the blessed Martin.[55]

40. Now while Clovis was living at Paris he sent secretly to the son of Sigibert,[56] saying: "Behold now your father is old and lame. If he should die his kingdom would come to you and my friendship with it." So the son of Sigibert, impelled by his ambition, planned to slay his father. And when Sigibert set out from Cologne and crossed the Rhine to go through the Buchonian forest,[57] his son had him slain by assassins while he was sleeping in his tent, in order that he might gain the kingdom for himself. But by the judgment of God he fell into the pit which he had digged for his father. He sent messengers to Clovis to announce the death of his father and to say: "My father is dead and I have his treasures, and likewise the kingdom. Now send trusted men to me, that I may give them for you whatever you would like out of his treasury." Clovis replied: "I thank you for your kindness and will ask you merely to show my messengers all your treasures, after which you may keep them yourself." And when the messengers of Clovis came, the son of Sigibert showed them the treasures which his father had collected. And while they were looking at various things, he said: "My father used to keep his gold coins in this little chest." And Other means by which Clovis extended his power they said, "Put your hand down to the bottom, that you may show us everything." But when he stooped to do this, one of the messengers struck him on the head with his battle-ax, and thus he met the fate which he had visited upon his father.

Now when Clovis heard that both Sigibert and his son were dead, he came to that place and called the people together and said to them: "Hear what has happened. While I was sailing on the Scheldt River, Cloderic, son of Sigibert, my relative, attacked his father, pretending that I had wished him to slay him. And so when his father fled through the Buchonian forest, the assassins of Cloderic set upon him and slew him. But while Cloderic was opening his father's treasure chest, some man unknown to me struck him down. I am in no way guilty of these things, for I could not shed the blood of my relatives, which is very wicked. But since these things have happened, if it seems best to you, I advise you to unite with me and come under my protection." And those who heard him applauded his speech, and, raising him on a shield, acknowledged him as their king. Thus Clovis gained the kingdom of Sigibert and his treasures, and won over his subjects to his own rule. For God daily confounded his enemies and increased his kingdom, because he walked uprightly before Him and did that which was pleasing in His sight.

42. Then Clovis made war on his relative Ragnachar.[58] And when the latter saw that his army was defeated, he attempted to flee; but his own men seized him and his brother Richar and brought them bound before Clovis. Then Clovis said: "Why The removal of remaining rivals have you disgraced our family by allowing yourself to be taken prisoner? It would have been better for you had you been slain." And, raising his battle-ax, he slew him. Then, turning to Richar, he said, "If you had aided your brother he would not have been taken;" and he slew him with the ax also. Thus by their death Clovis took their kingdom and treasures. And many other kings and relatives of his, who he feared might take his kingdom from him, were slain, and his dominion was extended over all Gaul.

43. And after these things he died at Paris and was buried in the basilica of the holy saints which he and his queen, Clotilde, had built. He passed away in the fifth year The death of Clovis (511) after the battle of Vouillé, and all the days of his reign were thirty years.