Decline and Fall of the Roman Empire, Vol. 5, by Edward Gibbon, [1788], at sacred-texts.com
A name of some German tribes between the Rhine and the Weser had spread its victorious influence over the greatest part of Gaul, Germany, and Italy; and the common appellation of Franks 88 was applied by the Greeks and Arabians to the Christians of the Latin church, the nations of the West, who stretched beyond their knowledge to the shores of the Atlantic Ocean. The vast body had been inspired and united by the soul of Charlemagne; but the division and degeneracy of his race soon annihilated the Imperial power, which would have rivalled the Caesars of Byzantium, and revenged the indignities of the Christian name. The enemies no longer feared, nor could the subjects any longer trust, the application of a public revenue, the labors of trade and manufactures in the military service, the mutual aid of provinces and armies, and the naval squadrons which were regularly stationed from the mouth of the Elbe to that of the Tyber. In the beginning of the tenth century, the family of Charlemagne had almost disappeared; his monarchy was broken into many hostile and independent states; the regal title was assumed by the most ambitious chiefs; their revolt was imitated in a long subordination of anarchy and discord, and the nobles of every province disobeyed their sovereign, oppressed their vassals, and exercised perpetual hostilities against their equals and neighbors. Their private wars, which overturned the fabric of government, fomented the martial spirit of the nation. In the system of modern Europe, the power of the sword is possessed, at least in fact, by five or six mighty potentates; their operations are conducted on a distant frontier, by an order of men who devote their lives to the study and practice of the military art: the rest of the country and community enjoys in the midst of war the tranquillity of peace, and is only made sensible of the change by the aggravation or decrease of the public taxes. In the disorders of the tenth and eleventh centuries, every peasant was a soldier, and every village a fortification; each wood or valley was a scene of murder and rapine; and the lords of each castle were compelled to assume the character of princes and warriors. To their own courage and policy they boldly trusted for the safety of their family, the protection of their lands, and the revenge of their injuries; and, like the conquerors of a larger size, they were too apt to transgress the privilege of defensive war. The powers of the mind and body were hardened by the presence of danger and necessity of resolution: the same spirit refused to desert a friend and to forgive an enemy; and, instead of sleeping under the guardian care of a magistrate, they proudly disdained the authority of the laws. In the days of feudal anarchy, the instruments of agriculture and art were converted into the weapons of bloodshed: the peaceful occupations of civil and ecclesiastical society were abolished or corrupted; and the bishop who exchanged his mitre for a helmet, was more forcibly urged by the manners of the times than by the obligation of his tenure. 89
The love of freedom and of arms was felt, with conscious pride, by the Franks themselves, and is observed by the Greeks with some degree of amazement and terror. "The Franks," says the emperor Constantine, "are bold and valiant to the verge of temerity; and their dauntless spirit is supported by the contempt of danger and death. In the field and in close onset, they press to the front, and rush headlong against the enemy, without deigning to compute either his numbers or their own. Their ranks are formed by the firm connections of consanguinity and friendship; and their martial deeds are prompted by the desire of saving or revenging their dearest companions. In their eyes, a retreat is a shameful flight; and flight is indelible infamy." 90 A nation endowed with such high and intrepid spirit, must have been secure of victory if these advantages had not been counter-balanced by many weighty defects. The decay of their naval power left the Greeks and Saracens in possession of the sea, for every purpose of annoyance and supply. In the age which preceded the institution of knighthood, the Franks were rude and unskilful in the service of cavalry; 91 and in all perilous emergencies, their warriors were so conscious of their ignorance, that they chose to dismount from their horses and fight on foot. Unpractised in the use of pikes, or of missile weapons, they were encumbered by the length of their swords, the weight of their armor, the magnitude of their shields, and, if I may repeat the satire of the meagre Greeks, by their unwieldy intemperance. Their independent spirit disdained the yoke of subordination, and abandoned the standard of their chief, if he attempted to keep the field beyond the term of their stipulation or service. On all sides they were open to the snares of an enemy less brave but more artful than themselves. They might be bribed, for the Barbarians were venal; or surprised in the night, for they neglected the precautions of a close encampment or vigilant sentinels. The fatigues of a summer's campaign exhausted their strength and patience, and they sunk in despair if their voracious appetite was disappointed of a plentiful supply of wine and of food. This general character of the Franks was marked with some national and local shades, which I should ascribe to accident rather than to climate, but which were visible both to natives and to foreigners. An ambassador of the great Otho declared, in the palace of Constantinople, that the Saxons could dispute with swords better than with pens, and that they preferred inevitable death to the dishonor of turning their backs to an enemy. 92 It was the glory of the nobles of France, that, in their humble dwellings, war and rapine were the only pleasure, the sole occupation, of their lives. They affected to deride the palaces, the banquets, the polished manner of the Italians, who in the estimate of the Greeks themselves had degenerated from the liberty and valor of the ancient Lombards. 93
By the well-known edict of Caracalla, his subjects, from Britain to Egypt, were entitled to the name and privileges of Romans, and their national sovereign might fix his occasional or permanent residence in any province of their common country. In the division of the East and West, an ideal unity was scrupulously observed, and in their titles, laws, and statutes, the successors of Arcadius and Honorius announced themselves as the inseparable colleagues of the same office, as the joint sovereigns of the Roman world and city, which were bounded by the same limits. After the fall of the Western monarchy, the majesty of the purple resided solely in the princes of Constantinople; and of these, Justinian was the first who, after a divorce of sixty years, regained the dominion of ancient Rome, and asserted, by the right of conquest, the august title of Emperor of the Romans. 94 A motive of vanity or discontent solicited one of his successors, Constans the Second, to abandon the Thracian Bosphorus, and to restore the pristine honors of the Tyber: an extravagant project, (exclaims the malicious Byzantine,) as if he had despoiled a beautiful and blooming virgin, to enrich, or rather to expose, the deformity of a wrinkled and decrepit matron. 95 But the sword of the Lombards opposed his settlement in Italy: he entered Rome not as a conqueror, but as a fugitive, and, after a visit of twelve days, he pillaged, and forever deserted, the ancient capital of the world. 96 The final revolt and separation of Italy was accomplished about two centuries after the conquests of Justinian, and from his reign we may date the gradual oblivion of the Latin tongue. That legislator had composed his Institutes, his Code, and his Pandects, in a language which he celebrates as the proper and public style of the Roman government, the consecrated idiom of the palace and senate of Constantinople, of the campus and tribunals of the East. 97 But this foreign dialect was unknown to the people and soldiers of the Asiatic provinces, it was imperfectly understood by the greater part of the interpreters of the laws and the ministers of the state. After a short conflict, nature and habit prevailed over the obsolete institutions of human power: for the general benefit of his subjects, Justinian promulgated his novels in the two languages: the several parts of his voluminous jurisprudence were successively translated; 98 the original was forgotten, the version was studied, and the Greek, whose intrinsic merit deserved indeed the preference, obtained a legal, as well as popular establishment in the Byzantine monarchy. The birth and residence of succeeding princes estranged them from the Roman idiom: Tiberius by the Arabs, 99 and Maurice by the Italians, 100 are distinguished as the first of the Greek Caesars, as the founders of a new dynasty and empire: the silent revolution was accomplished before the death of Heraclius; and the ruins of the Latin speech were darkly preserved in the terms of jurisprudence and the acclamations of the palace. After the restoration of the Western empire by Charlemagne and the Othos, the names of Franks and Latins acquired an equal signification and extent; and these haughty Barbarians asserted, with some justice, their superior claim to the language and dominion of Rome. They insulted the alien of the East who had renounced the dress and idiom of Romans; and their reasonable practice will justify the frequent appellation of Greeks. 101 But this contemptuous appellation was indignantly rejected by the prince and people to whom it was applied. Whatsoever changes had been introduced by the lapse of ages, they alleged a lineal and unbroken succession from Augustus and Constantine; and, in the lowest period of degeneracy and decay, the name of Romans adhered to the last fragments of the empire of Constantinople. 102
While the government of the East was transacted in Latin, the Greek was the language of literature and philosophy; nor could the masters of this rich and perfect idiom be tempted to envy the borrowed learning and imitative taste of their Roman disciples. After the fall of Paganism, the loss of Syria and Egypt, and the extinction of the schools of Alexandria and Athens, the studies of the Greeks insensibly retired to some regular monasteries, and above all, to the royal college of Constantinople, which was burnt in the reign of Leo the Isaurian. 103 In the pompous style of the age, the president of that foundation was named the Sun of Science: his twelve associates, the professors in the different arts and faculties, were the twelve signs of the zodiac; a library of thirty-six thousand five hundred volumes was open to their inquiries; and they could show an ancient manuscript of Homer, on a roll of parchment one hundred and twenty feet in length, the intestines, as it was fabled, of a prodigious serpent. 104 But the seventh and eight centuries were a period of discord and darkness: the library was burnt, the college was abolished, the Iconoclasts are represented as the foes of antiquity; and a savage ignorance and contempt of letters has disgraced the princes of the Heraclean and Isaurian dynasties. 105
In the ninth century we trace the first dawnings of the restoration of science. 106 After the fanaticism of the Arabs had subsided, the caliphs aspired to conquer the arts, rather than the provinces, of the empire: their liberal curiosity rekindled the emulation of the Greeks, brushed away the dust from their ancient libraries, and taught them to know and reward the philosophers, whose labors had been hitherto repaid by the pleasure of study and the pursuit of truth. The Caesar Bardas, the uncle of Michael the Third, was the generous protector of letters, a title which alone has preserved his memory and excused his ambition. A particle of the treasures of his nephew was sometimes diverted from the indulgence of vice and folly; a school was opened in the palace of Magnaura; and the presence of Bardas excited the emulation of the masters and students. At their head was the philosopher Leo, archbishop of Thessalonica: his profound skill in astronomy and the mathematics was admired by the strangers of the East; and this occult science was magnified by vulgar credulity, which modestly supposes that all knowledge superior to its own must be the effect of inspiration or magic. At the pressing entreaty of the Caesar, his friend, the celebrated Photius, 107 renounced the freedom of a secular and studious life, ascended the patriarchal throne, and was alternately excommunicated and absolved by the synods of the East and West. By the confession even of priestly hatred, no art or science, except poetry, was foreign to this universal scholar, who was deep in thought, indefatigable in reading, and eloquent in diction. Whilst he exercised the office of protospathaire or captain of the guards, Photius was sent ambassador to the caliph of Bagdad. 108 The tedious hours of exile, perhaps of confinement, were beguiled by the hasty composition of his Library, a living monument of erudition and criticism. Two hundred and fourscore writers, historians, orators, philosophers, theologians, are reviewed without any regular method: he abridges their narrative or doctrine, appreciates their style and character, and judges even the fathers of the church with a discreet freedom, which often breaks through the superstition of the times. The emperor Basil, who lamented the defects of his own education, intrusted to the care of Photius his son and successor, Leo the philosopher; and the reign of that prince and of his son Constantine Porphyrogenitus forms one of the most prosperous aeras of the Byzantine literature. By their munificence the treasures of antiquity were deposited in the Imperial library; by their pens, or those of their associates, they were imparted in such extracts and abridgments as might amuse the curiosity, without oppressing the indolence, of the public. Besides the Basilics, or code of laws, the arts of husbandry and war, of feeding or destroying the human species, were propagated with equal diligence; and the history of Greece and Rome was digested into fifty-three heads or titles, of which two only (of embassies, and of virtues and vices) have escaped the injuries of time. In every station, the reader might contemplate the image of the past world, apply the lesson or warning of each page, and learn to admire, perhaps to imitate, the examples of a brighter period. I shall not expatiate on the works of the Byzantine Greeks, who, by the assiduous study of the ancients, have deserved, in some measure, the remembrance and gratitude of the moderns. The scholars of the present age may still enjoy the benefit of the philosophical commonplace book of Stobaeus, the grammatical and historical lexicon of Suidas, the Chiliads of Tzetzes, which comprise six hundred narratives in twelve thousand verses, and the commentaries on Homer of Eustathius, archbishop of Thessalonica, who, from his horn of plenty, has poured the names and authorities of four hundred writers. From these originals, and from the numerous tribe of scholiasts and critics, 109 some estimate may be formed of the literary wealth of the twelfth century: Constantinople was enlightened by the genius of Homer and Demosthenes, of Aristotle and Plato: and in the enjoyment or neglect of our present riches, we must envy the generation that could still peruse the history of Theopompus, the orations of Hyperides, the comedies of Menander, 110 and the odes of Alcaeus and Sappho. The frequent labor of illustration attests not only the existence, but the popularity, of the Grecian classics: the general knowledge of the age may be deduced from the example of two learned females, the empress Eudocia, and the princess Anna Comnena, who cultivated, in the purple, the arts of rhetoric and philosophy. 111 The vulgar dialect of the city was gross and barbarous: a more correct and elaborate style distinguished the discourse, or at least the compositions, of the church and palace, which sometimes affected to copy the purity of the Attic models.
In our modern education, the painful though necessary attainment of two languages, which are no longer living, may consume the time and damp the ardor of the youthful student. The poets and orators were long imprisoned in the barbarous dialects of our Western ancestors, devoid of harmony or grace; and their genius, without precept or example, was abandoned to the rule and native powers of their judgment and fancy. But the Greeks of Constantinople, after purging away the impurities of their vulgar speech, acquired the free use of their ancient language, the most happy composition of human art, and a familiar knowledge of the sublime masters who had pleased or instructed the first of nations. But these advantages only tend to aggravate the reproach and shame of a degenerate people. They held in their lifeless hands the riches of their fathers, without inheriting the spirit which had created and improved that sacred patrimony: they read, they praised, they compiled, but their languid souls seemed alike incapable of thought and action. In the revolution of ten centuries, not a single discovery was made to exalt the dignity or promote the happiness of mankind. Not a single idea has been added to the speculative systems of antiquity, and a succession of patient disciples became in their turn the dogmatic teachers of the next servile generation. Not a single composition of history, philosophy, or literature, has been saved from oblivion by the intrinsic beauties of style or sentiment, of original fancy, or even of successful imitation. In prose, the least offensive of the Byzantine writers are absolved from censure by their naked and unpresuming simplicity: but the orators, most eloquent 112 in their own conceit, are the farthest removed from the models whom they affect to emulate. In every page our taste and reason are wounded by the choice of gigantic and obsolete words, a stiff and intricate phraseology, the discord of images, the childish play of false or unseasonable ornament, and the painful attempt to elevate themselves, to astonish the reader, and to involve a trivial meaning in the smoke of obscurity and exaggeration. Their prose is soaring to the vicious affectation of poetry: their poetry is sinking below the flatness and insipidity of prose. The tragic, epic, and lyric muses, were silent and inglorious: the bards of Constantinople seldom rose above a riddle or epigram, a panegyric or tale; they forgot even the rules of prosody; and with the melody of Homer yet sounding in their ears, they confound all measure of feet and syllables in the impotent strains which have received the name of political or city verses. 113 The minds of the Greek were bound in the fetters of a base and imperious superstition which extends her dominion round the circle of profane science. Their understandings were bewildered in metaphysical controversy: in the belief of visions and miracles, they had lost all principles of moral evidence, and their taste was vitiates by the homilies of the monks, an absurd medley of declamation and Scripture. Even these contemptible studies were no longer dignified by the abuse of superior talents: the leaders of the Greek church were humbly content to admire and copy the oracles of antiquity, nor did the schools of pulpit produce any rivals of the fame of Athanasius and Chrysostom. 114
In all the pursuits of active and speculative life, the emulation of states and individuals is the most powerful spring of the efforts and improvements of mankind. The cities of ancient Greece were cast in the happy mixture of union and independence, which is repeated on a larger scale, but in a looser form, by the nations of modern Europe; the union of language, religion, and manners, which renders them the spectators and judges of each other's merit; 115 the independence of government and interest, which asserts their separate freedom, and excites them to strive for preeminence in the career of glory. The situation of the Romans was less favorable; yet in the early ages of the republic, which fixed the national character, a similar emulation was kindled among the states of Latium and Italy; and in the arts and sciences, they aspired to equal or surpass their Grecian masters. The empire of the Caesars undoubtedly checked the activity and progress of the human mind; its magnitude might indeed allow some scope for domestic competition; but when it was gradually reduced, at first to the East and at last to Greece and Constantinople, the Byzantine subjects were degraded to an abject and languid temper, the natural effect of their solitary and insulated state. From the North they were oppressed by nameless tribes of Barbarians, to whom they scarcely imparted the appellation of men. The language and religion of the more polished Arabs were an insurmountable bar to all social intercourse. The conquerors of Europe were their brethren in the Christian faith; but the speech of the Franks or Latins was unknown, their manners were rude, and they were rarely connected, in peace or war, with the successors of Heraclius. Alone in the universe, the self-satisfied pride of the Greeks was not disturbed by the comparison of foreign merit; and it is no wonder if they fainted in the race, since they had neither competitors to urge their speed, nor judges to crown their victory. The nations of Europe and Asia were mingled by the expeditions to the Holy Land; and it is under the Comnenian dynasty that a faint emulation of knowledge and military virtue was rekindled in the Byzantine empire.
88 Ex Francis, quo nomine tam Latinos quam Teutones comprehendit, ludum habuit, (Liutprand in Legat ad Imp. Nicephorum, p. 483, 484.) This extension of the name may be confirmed from Constantine (de Administrando Imperio, l. 2, c. 27, 28) and Eutychius, (Annal. tom. i. p. 55, 56,) who both lived before the Crusades. The testimonies of Abulpharagius (Dynast. p. 69) and Abulfeda (Praefat. ad Geograph.) are more recent
89 On this subject of ecclesiastical and beneficiary discipline, Father Thomassin, (tom. iii. l. i. c. 40, 45, 46, 47) may be usefully consulted. A general law of Charlemagne exempted the bishops from personal service; but the opposite practice, which prevailed from the ixth to the xvth century, is countenanced by the example or silence of saints and doctors .... You justify your cowardice by the holy canons, says Ratherius of Verona; the canons likewise forbid you to whore, and yet -
90 In the xviiith chapter of his Tactics, the emperor Leo has fairly stated the military vices and virtues of the Franks (whom Meursius ridiculously translates by Galli) and the Lombards or Langobards. See likewise the xxvith Dissertation of Muratori de Antiquitatibus Italiae Medii Aevi.
91 Domini tui milites (says the proud Nicephorus) equitandi ignari pedestris pugnae sunt inscii: scutorum magnitudo, loricarum gravitudo, ensium longitudo galearumque pondus neutra parte pugnare cossinit; ac subridens, impedit, inquit, et eos gastrimargia, hoc est ventris ingluvies, &c. Liutprand in Legat. p. 480 481
92 In Saxonia certe scio .... decentius ensibus pugnare quam calanis, et prius mortem obire quam hostibus terga dare, (Liutprand, p 482.)
93 Leonis Tactica, c. 18, p. 805. The emperor Leo died A.D. 911: an historical poem, which ends in 916, and appears to have been composed in 910, by a native of Venetia, discriminates in these verses the manners of Italy and France:
- Quid inertia bello Pectora (Ubertus ait) duris praetenditis armis, O Itali? Potius vobis sacra pocula cordi; Saepius et stomachum nitidis laxare saginis Elatasque domos rutilo fulcire metallo. Non eadem Gallos similis vel cura remordet: Vicinas quibus est studium devincere terras, Depressumque larem spoliis hinc inde coactis Sustentare -
(Anonym. Carmen Panegyricum de Laudibus Berengarii Augusti, l. n. in Muratori Script. Rerum Italic. tom. ii. pars i. p. 393.)
94 Justinian, says the historian Agathias, (l. v. p. 157,). Yet the specific title of Emperor of the Romans was not used at Constantinople, till it had been claimed by the French and German emperors of old Rome.
95 Constantine Manasses reprobates this design in his barbarous verse, and it is confirmed by Theophanes, Zonaras, Cedrenus, and the Historia Miscella: voluit in urbem Romam Imperium transferre, (l. xix. p. 157 in tom. i. pars i. of the Scriptores Rer. Ital. of Muratori.)
96 Paul. Diacon. l. v. c. 11, p. 480. Anastasius in Vitis Pontificum, in Muratori's Collection, tom. iii. pars i. p. 141.
97 Consult the preface of Ducange, (ad Gloss, Graec. Medii Aevi) and the Novels of Justinian, (vii. lxvi.)
98 (Matth. Blastares, Hist. Juris, apud Fabric. Bibliot. Graec. tom. xii. p. 369.) The Code and Pandects (the latter by Thalelaeus) were translated in the time of Justinian, (p. 358, 366.) Theophilus one of the original triumvirs, has left an elegant, though diffuse, paraphrase of the Institutes. On the other hand, Julian, antecessor of Constantinople, (A.D. 570,) cxx. Novellas Graecas eleganti Latinitate donavit (Heineccius, Hist. J. R. p. 396) for the use of Italy and Africa.
99 Abulpharagius assigns the viith Dynasty to the Franks or Romans, the viiith to the Greeks, the ixth to the Arabs. A tempore Augusti Caesaris donec imperaret Tiberius Caesar spatio circiter annorum 600 fuerunt Imperatores C. P. Patricii, et praecipua pars exercitus Romani: extra quod, conciliarii, scribae et populus, omnes Graeci fuerunt: deinde regnum etiam Graecanicum factum est, (p. 96, vers. Pocock.) The Christian and ecclesiastical studies of Abulpharagius gave him some advantage over the more ignorant Moslems.
100 Primus ex Graecorum genere in Imperio confirmatus est; or according to another Ms. of Paulus Diaconus, (l. iii. c. 15, p. 443,) in Orasorum Imperio.
101 Quia linguam, mores, vestesque mutastis, putavit Sanctissimus Papa. (an audacious irony,) ita vos (vobis) displicere Romanorum nomen. His nuncios, rogabant Nicephorum Imperatorem Graecorum, ut cum Othone Imperatore Romanorum amicitiam faceret, (Liutprand in Legatione, p. 486.) Note: Sicut et vestem. These words follow in the text of Liutprand, (apud Murat. Script. Ital. tom. ii. p. 486, to which Gibbon refers.) But with some inaccuracy or confusion, which rarely occurs in Gibbon's references, the rest of the quotation, which as it stands is unintelligible, does not appear - M.
102 By Laonicus Chalcocondyles, who survived the last siege of Constantinople, the account is thus stated, (l. i. p. 3.) Constantine transplanted his Latins of Italy to a Greek city of Thrace: they adopted the language and manners of the natives, who were confounded with them under the name of Romans. The kings of Constantinople, says the historian.
103 See Ducange, (C. P. Christiana, l. ii. p. 150, 151,) who collects the testimonies, not of Theophanes, but at least of Zonaras, (tom. ii. l. xv. p. 104,) Cedrenus, (p. 454,) Michael Glycas, (p. 281,) Constantine Manasses, (p. 87.) After refuting the absurd charge against the emperor, Spanheim, (Hist. Imaginum, p. 99 - 111,) like a true advocate, proceeds to doubt or deny the reality of the fire, and almost of the library.
104 According to Malchus, (apud Zonar. l. xiv. p. 53,) this Homer was burnt in the time of Basiliscus. The Ms. might be renewed - But on a serpent's skin? Most strange and incredible!
105 The words of Zonaras, and of Cedrenus, are strong words, perhaps not ill suited to those reigns.
106 See Zonaras (l. xvi. p. 160, 161) and Cedrenus, (p. 549, 550.) Like Friar Bacon, the philosopher Leo has been transformed by ignorance into a conjurer; yet not so undeservedly, if he be the author of the oracles more commonly ascribed to the emperor of the same name. The physics of Leo in Ms. are in the library of Vienna, (Fabricius, Bibliot. Graec. tom. vi. p 366, tom. xii. p. 781.) Qui serant!
107 The ecclesiastical and literary character of Photius is copiously discussed by Hanckius (de Scriptoribus Byzant. p. 269, 396) and Fabricius.
108 It can only mean Bagdad, the seat of the caliphs and the relation of his embassy might have been curious and instructive. But how did he procure his books? A library so numerous could neither be found at Bagdad, nor transported with his baggage, nor preserved in his memory. Yet the last, however incredible, seems to be affirmed by Photius himself. Camusat (Hist. Critique des Journaux, p. 87 - 94) gives a good account of the Myriobiblon.
109 Of these modern Greeks, see the respective articles in the Bibliotheca Graeca of Fabricius - a laborious work, yet susceptible of a better method and many improvements; of Eustathius, (tom. i. p. 289 - 292, 306 - 329,) of the Pselli, (a diatribe of Leo Allatius, ad calcem tom. v., of Constantine Porphyrogenitus, tom. vi. p. 486 - 509) of John Stobaeus, (tom. viii., 665 - 728,) of Suidas, (tom. ix. p. 620 - 827,) John Tzetzes, (tom. xii. p. 245 - 273.) Mr. Harris, in his Philological Arrangements, opus senile, has given a sketch of this Byzantine learning, (p. 287 - 300.)
110 From the obscure and hearsay evidence, Gerard Vossius (de Poetis Graecis, c. 6) and Le Clerc (Bibliotheque Choisie, tom. xix. p. 285) mention a commentary of Michael Psellus on twenty-four plays of Menander, still extant in Ms. at Constantinople. Yet such classic studies seem incompatible with the gravity or dulness of a schoolman, who pored over the categories, (de Psellis, p. 42;) and Michael has probably been confounded with Homerus Sellius, who wrote arguments to the comedies of Menander. In the xth century, Suidas quotes fifty plays, but he often transcribes the old scholiast of Aristophanes.
111 Anna Comnena may boast of her Greek style, and Zonaras her contemporary, but not her flatterer, may add with truth. The princess was conversant with the artful dialogues of Plato; and had studied quadrivium of astrology, geometry, arithmetic, and music, (see he preface to the Alexiad, with Ducange's notes)
112 To censure the Byzantine taste. Ducange (Praefat. Gloss. Graec. p. 17) strings the authorities of Aulus Gellius, Jerom, Petronius George Hamartolus, Longinus; who give at once the precept and the example.
113 The versus politici, those common prostitutes, as, from their easiness, they are styled by Leo Allatius, usually consist of fifteen syllables. They are used by Constantine Manasses, John Tzetzes, &c. (Ducange, Gloss. Latin. tom. iii. p. i. p. 345, 346, edit. Basil, 1762.)
114 As St. Bernard of the Latin, so St. John Damascenus in the viiith century is revered as the last father of the Greek, church.
115 Hume's Essays, vol. i. p. 125