Rome was then so severely pressed that the See of Peter remained more than a year unfilled; for the Lombards were encamped before Rome, and hindered communication with Byzantium, whence Benedict I., the newly-elected Pope, had to wait for the imperial confirmation. The Book of the Popes recites that during his four years' government the Lombards overran all Italy, and that pestilence and hunger consumed her people. Rome, also, was visited by both. The emperor Tiberius tried to succour it by sending corn from Egypt to the harbour Porto.
Alboin had been murdered, and Kleph had succeeded him, on whose death, in 575, the Lombards fell into anarchy, and were divided into thirty-six dukes, and Faroald, the first duke of Spoleto, held Rome besieged when Benedict I. died, in 578; and so his successor, Pelagius II., a Roman of Gothic descent, was consecrated without the emperor's confirmation. The beleaguered Pope sent a cry of distress by an embassy to the eastern emperor, together with a gift of 3000 pounds' weight of gold from the impoverished city. But the emperor, engaged in a Persian war, could only send insufficient troops to Ravenna, more precious to him than Rome, declined the Roman gold, and advised to corrupt with it the Lombard commanders. Zoto, the Lombard duke of Beneventum, returning from Rome, which had ransomed itself, destroyed St. Benedict's monastery of Monte Cassino, in 580. The monks escaped to Rome, carrying with them the Saint's autograph of his Rule. Pope Pelagius II. received them in the Lateran basilica. There they founded the first Benedictine monastery in Rome. They named it after St. John the Baptist and St. John the Evangelist, and so Constantine's basilica, or the Church of the Saviour, became in after-times St. John Lateran. Monte Cassino lay in ruins 140 years, during which time the great Order had its chief seat in Rome.
Thus did Rome and Italy learn what they had gained by reunion with the eastern empire under Justinian. The pitiless financial exaction of that empire was exerted wherever it had power. War and pestilence ravaged town and country. It cost the Church a labour of 200 years to turn the Lombards from Arians and savages into Catholics who should one day be capable of resisting a Barbarossa and generating a Dante.
What, during these 200 years, an imperial exarch at Ravenna was like Gregory tells us in a letter to his friend Sebastian, bishop of Sirmium: "Words cannot express what I suffer from your friend, the lord Romanus. I may say that his malice against us is worse than the swords of the Lombards. The enemies who slay us seem to us kinder than the magistrates of the commonwealth, who wear our hearts out with their malignity, their plundering, and their deceit. At one and the same time to superintend bishops and clergy, monasteries also and the people, carefully to watch against insidious attacks of our enemies, and be perpetually on guard against the treachery and ill-treatment of our rulers, you, my brother, can the better judge what labour and sorrow is here in proportion to the purity of your affection for me who suffer it."[185]
This glimpse will be enough of the generation which preceded the accession of St. Gregory to the Chair of Peter. The whole fifty years of his life up to that time were for his country like the prophet's scroll, inscribed with lamentation and mourning and woe. And in his words to the bishop of Sirmium he gives a faithful picture of the position which his successors held until the time when at length they invoked the king of the Franks to come to the succour of St. Peter.
The calamities which fell upon Italy, and especially upon Rome, in the five captures of the Gothic war, in the subsequent descent of the Lombards, in the subjection of the old capital to a distant and despotic lord, were so great that eye-witnesses declare no language could express them. That they were to the Popes themselves unspeakably distressing, that the Popes did all in their power to avert them, the letters of the Popes remain to testify. I must now dwell for a time on the singular result which they had upon the Roman Primacy. When temporal calamities less than these fell upon the cities of Alexandria and Antioch, the seats of the other two original Petrine patriarchates, the authority of their prelates sunk almost to nothing. Before these calamities they had yielded up a large portion of their dignity and autonomy to the overreaching see of the eastern capital, the rank of which, above that of a simple bishopric, rested on nothing but the emperor's will to concentrate spiritual power in his own hands, by making its seat for the whole eastern empire the city of the Bosporus. But when Rome was ruined in the Gothic war nothing of the kind took place. St. Gregory inherited his place as successor of St. Peter without the least impairment of the authority which his see had held from the beginning. One wound, indeed, had been inflicted upon it by the Herule Odoacer, when in occupation of the sovereign power which he held over Italy, in name, by delegation of the emperor Zeno, in fact, as head of the foreign mercenaries, he had claimed a right to confirm the election of the Pope when chosen. Theodorick and Theodatus had continued to exert that right—and from the Goths Justinian had taken it—and Gregory himself, as we have seen, had applied to the imperial power at Constantinople to frustrate his own election by clergy and people. But the Pope, when once recognised, entered upon his full and undiminished authority. All that St. Leo had been St. Gregory was, though Rome had been almost destroyed, and was in the temporal rule subject to the emperor's officer, the exarch at Ravenna. I do not know any fact of history which brings out more distinctly the character of the Pope as inheriting the charge over the whole Church committed by our Lord to St. Peter. That was not a charge depending on the city in which it might be exercised. It was a charge committed to the chief of the Apostles. As our Lord promised to be with the apostolic body to the consummation of the world, as all their spiritual powers depended on His being with them, so, above all, most of all, the spiritual power of their head. Rome might be absolutely destitute of inhabitants after Totila's victory, but the Pope was not touched. Rome might cease to be capital even of a province, but the Pope was not touched. And it was a series of the most terrible disasters which revealed this prerogative of the Pope as head of the Christian hierarchy. The Pope might be a captive at Constantinople, scorned, deceived, torn away even from the refuge of the altar, surrounded with spies, betrayed by subservient bishops and patriarchs, and, worst of all, be labouring under the stigma of an election originally enforced by arbitrary violence; a despotic emperor might do his worst, but the Pope's successors carried on his prerogatives unimpaired. The walls of Aurelian preserved Rome from the Lombard, but the Pontiff who kept guard over them was not contained in them. His rule was intangible by material attack as it was beyond the reach of material despotism. Italy might be ruined, and a new Rome made out of its ruins, but the Pope would be the maker of it. And the most terrible calamity was chosen to reveal this singular prerogative. The death of Senatus populusque Romanus discovered even to the outside world the life which proceeded from St. Peter's body, as each archbishop received from St. Peter's successor the pallium which had been laid upon it. Thus was conveyed to the mind by the senses that participation of the Primacy, in which consisted all the authority which he exercised over other bishops. The violence of the Teuton, the misbelief of the Arian, the despotism of the Byzantine, were unconsciously co-operating to this result.
For it must be added that the Rome which survived after the conquest by Justinian only lived by the Primacy of which it was the seat. Two historians[186] of the city, writing from quite opposite points of view, one a Catholic Christian, the other a rationalistic unbeliever, unite in witnessing that from the time of Narses the spiritual power of the Primacy was the spring of all action. Not only such new buildings as arose were churches and the work of the Popes; St. Gregory also fed the city from the patrimonium of the church which he administered. Rome had been made by her empire, which the political wisdom and valour of her citizens had formed through so many centuries. When at length the wandering of the nations had broken up that empire, and the northern soldiers whom the emperors, specially from Constantine onwards, had enrolled in her armies and taken for their ministers and generals, followed the example of Alaric and Ataulph, and assumed the rule for themselves, the situation of Rome offered it no protection. The emperor who, at the beginning of the fifth century, took refuge from Alaric in Ravenna was followed a century later by the Gothic king, whose body, still reposing in his splendid tomb at Ravenna, was a memorial that this fortress had been the centre of his power. Theodorick was succeeded by the exarch, the permanent representative of an absent lord. We are following the fortunes of Rome in the 300 years from Genseric to Astolphus. In the second and third of these three centuries Rome would have ceased to exist, but for the imperishable life which did not come from her but was stored up in her. That life was the form of her new body; otherwise it would have been a carcase lying prostrate in the dust of mouldering theatres and desolated baths. Their patriarchs saved neither Antioch nor Alexandria; but the Papacy not only saved Rome, but created her anew.
Out of such a Rome St. Gregory poured forth his sorrows to the empress Constantine, wife of Mauritius: "It is now seven-and-twenty years since we have been living in this city among the swords of the Lombards".[187] He was writing in the year 595, and he reckons from the descent of Alboin in 568. "What the sums called for from the Church in these years day by day to live at all have been I cannot express. I may say in a word that as your Majesties have, with the first army of Italy at Ravenna, a chancellor of the exchequer who supplies daily wants, so in this city for the like purpose I am such a person. And yet this same church which at one and the same time is at such endless expense for the clergy, the monasteries, the poor, the people, and moreover for the Lombards, is pressed also by the affliction of all the churches, which groan over the pride of this one man, yet do not venture to utter a word."
And Gregory, referring just before to the pride of this one man, who had the audacity to put in a letter to the Pope himself, a superscription in which, according to the Pope's judgment, he claimed to be sole bishop in the Church, used words which will serve to indicate what Gregory conceived his own authority to be, as well as the source on which it rested: "I beseech you, by Almighty God, not to permit your Majesty's time to be polluted by one man's arrogance. Do not in any way give your consent to so perverse an appellation. By no means let your Majesty in such a cause despise me the individual, for the sins of Gregory are indeed so great as to deserve such treatment, but there are no sins of the Apostle Peter that he should deserve in your time such treatment. Wherefore, I again and again entreat you, by Almighty God, that as former princes, your progenitors, have sought the favour of the holy Apostle Peter, so you also would seek it and preserve it for yourselves. Nor let his honour be in your mind the least diminished by our sins, his unworthy servant: that he may be now your helper in all things, and hereafter be able to pardon your sins."
I quote the following passage from a letter[188] to the emperor Mauritius himself, not only because Gregory alleges as the root of his own authority the three great words spoken by our Lord to Peter, but for the description of the times in which he lived, and the vast importance of union between the two great powers. This, he says, if faithfully maintained on both sides, would have protected them from such calamities.