Chapter XXXVIII: Reign Of Clovis.—Part II. 第三十八章 克洛维在位时期——第二节
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The allegiance of his brother was already seduced; and the obedience of Godegisel, who joined the royal standard with the troops of Geneva, more effectually promoted the success of the conspiracy. While the Franks and Burgundians contended with equal valor, his seasonable desertion decided the event of the battle; and as Gundobald was faintly supported by the disaffected Gauls, he yielded to the arms of Clovis, and hastily retreated from the field, which appears to have been situate between Langres and Dijon. He distrusted the strength of Dijon, a quadrangular fortress, encompassed by two rivers, and by a wall thirty feet high, and fifteen thick, with four gates, and thirty-three towers: 40 he abandoned to the pursuit of Clovis the important cities of Lyons and Vienna; and Gundobald still fled with precipitation, till he had reached Avignon, at the distance of two hundred and fifty miles from the field of battle.
克洛维早已策反了贡多巴德之弟戈德吉塞尔;此人又率日内瓦的军队来投克洛维的王旗,愈发助成了这场密谋。法兰克与勃艮第两军对垒,勇武不相上下,戈德吉塞尔却在关键时刻临阵倒戈,一举定了此战的胜败。贡多巴德麾下心怀怨望的高卢人本就不肯用命,他终究抵不住克洛维的兵锋,仓皇撤出战场——那战场似在朗格勒与第戎之间。第戎乃一方形要塞,两河环绕,城墙高三十尺、厚十五尺,辟四门、列三十三座塔楼40;然贡多巴德连这般坚城也信不过,索性把里昂、维埃纳两座重镇丢给克洛维去追取,自己则一路疾奔,直逃到二百五十英里外的阿维尼翁方才止步。
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A long siege and an artful negotiation, admonished the king of the Franks of the danger and difficulty of his enterprise. He imposed a tribute on the Burgundian prince, compelled him to pardon and reward his brother’s treachery, and proudly returned to his own dominions, with the spoils and captives of the southern provinces. This splendid triumph was soon clouded by the intelligence, that Gundobald had violated his recent obligations, and that the unfortunate Godegisel, who was left at Vienna with a garrison of five thousand Franks, 41 had been besieged, surprised, and massacred by his inhuman brother. Such an outrage might have exasperated the patience of the most peaceful sovereign; yet the conqueror of Gaul dissembled the injury, released the tribute, and accepted the alliance, and military service, of the king of Burgundy. Clovis no longer possessed those advantages which had assured the success of the preceding war; and his rival, instructed by adversity, had found new resources in the affections of his people. The Gauls or Romans applauded the mild and impartial laws of Gundobald, which almost raised them to the same level with their conquerors. The bishops were reconciled, and flattered, by the hopes, which he artfully suggested, of his approaching conversion; and though he eluded their accomplishment to the last moment of his life, his moderation secured the peace, and suspended the ruin, of the kingdom of Burgundy. 42
围城旷日持久,敌方又工于周旋,法兰克王渐渐醒觉此番用兵之艰险。克洛维遂责令这位勃艮第君主纳贡,逼他饶恕并酬赏其兄弟的背叛,随后满载南方各行省的战利品与俘虏,得意洋洋班师回国。然而这场辉煌的凯旋不久便蒙上阴影:传来消息说,贡多巴德背弃了新近的誓约——不幸的戈德吉塞尔留守维埃纳,麾下只有五千法兰克戍卒41,竟遭这狠心的兄长围攻、偷袭,尽数屠戮。这般暴行,纵是最爱和平的君主也当忍无可忍;然而这位高卢的征服者却佯装不觉其辱,免了贡多巴德的贡赋,还接纳了这勃艮第王的结盟与效力。克洛维此时已不复有前番战事中稳操胜券的种种优势;他的对手则历经患难、渐通世故,从臣民的爱戴中觅得了新的凭借。高卢人(亦即罗马人)齐声称颂贡多巴德法律宽厚公允,几乎把他们抬举到与征服者平起平坐的地位。贡多巴德又巧言暗示自己不日即将皈依,主教们听了转怒为喜,深受笼络;他虽将此事一直拖到临终也未曾兑现,却凭这份圆通保全了勃艮第王国的太平,使其覆亡之期得以延缓42。
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I am impatient to pursue the final ruin of that kingdom, which was accomplished under the reign of Sigismond, the son of Gundobald. The Catholic Sigismond has acquired the honors of a saint and martyr; 43 but the hands of the royal saint were stained with the blood of his innocent son, whom he inhumanly sacrificed to the pride and resentment of a step-mother. He soon discovered his error, and bewailed the irreparable loss. While Sigismond embraced the corpse of the unfortunate youth, he received a severe admonition from one of his attendants: “It is not his situation, O king! it is thine which deserves pity and lamentation.” The reproaches of a guilty conscience were alleviated, however, by his liberal donations to the monastery of Agaunum, or St. Maurice, in Vallais; which he himself had founded in honor of the imaginary martyrs of the Thebaean legion. 44 A full chorus of perpetual psalmody was instituted by the pious king; he assiduously practised the austere devotion of the monks; and it was his humble prayer, that Heaven would inflict in this world the punishment of his sins. His prayer was heard: the avengers were at hand: and the provinces of Burgundy were overwhelmed by an army of victorious Franks. After the event of an unsuccessful battle, Sigismond, who wished to protract his life that he might prolong his penance, concealed himself in the desert in a religious habit, till he was discovered and betrayed by his subjects, who solicited the favor of their new masters. The captive monarch, with his wife and two children, was transported to Orleans, and buried alive in a deep well, by the stern command of the sons of Clovis; whose cruelty might derive some excuse from the maxims and examples of their barbarous age. Their ambition, which urged them to achieve the conquest of Burgundy, was inflamed, or disguised, by filial piety: and Clotilda, whose sanctity did not consist in the forgiveness of injuries, pressed them to revenge her father’s death on the family of his assassin. The rebellious Burgundians (for they attempted to break their chains) were still permitted to enjoy their national laws under the obligation of tribute and military service; and the Merovingian princes peaceably reigned over a kingdom, whose glory and greatness had been first overthrown by the arms of Clovis. 45
我迫不及待要叙述这王国最终的覆灭,此事成于贡多巴德之子西吉斯蒙德在位之时。西吉斯蒙德信奉大公教,后世将圣徒与殉道者的荣冠加于其身43;然而这位王家圣徒之手,却沾着他无辜之子的鲜血——只因继母的骄矜与怨恨,他竟灭绝天良,把亲子当作牺牲献了出去。他旋即省悟自己铸下大错,为这无可挽回的损失痛悔不已。当西吉斯蒙德抱着这不幸少年的尸身恸哭时,一名侍从厉声进谏道:“该受怜悯与哀悼的,不是他的处境,国王啊,而是您自己的处境!”不过,为了稍解这负罪良心的谴责,他向瓦莱地方阿高努姆(即圣莫里斯)修道院慷慨捐赠——那修道院原是他为纪念底比斯军团那些子虚乌有的殉道者而亲手创建的44。这位虔诚的国王又设立了昼夜不辍、和声齐唱的圣咏班;他勤勉效法僧侣的清苦修行,并卑微祈求上天在今世便降下对他罪愆的惩罚。他的祷告应验了:复仇者已迫在眉睫——一支所向披靡的法兰克大军席卷了勃艮第各行省。一场败仗过后,西吉斯蒙德一心想苟延性命、以便延长赎罪的苦行,便披上僧衣藏匿于荒野,终被臣民发觉出卖——他们是想借此讨好新的主子。这位阶下囚连同妻子和两个孩子被押往奥尔良,奉克洛维诸子的严令活埋于深井之中;他们如此残忍,倒或可借那蛮荒时代的信条与先例聊作开脱。促使他们非要征服勃艮第不可的野心,或被孝道所煽动,或以孝道为幌子:克洛蒂尔达的圣德本不在于宽恕仇怨,她一味催逼诸子向那弑君者的家族为她父亲之死复仇。至于那些叛乱的勃艮第人(他们曾图挣脱枷锁),仍获准沿用本族法律,只须纳贡并服兵役;墨洛温诸王便安然统治起这个国度——其昔日的荣光与强盛,最初正是被克洛维的刀兵所倾覆45。
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The first victory of Clovis had insulted the honor of the Goths. They viewed his rapid progress with jealousy and terror; and the youthful fame of Alaric was oppressed by the more potent genius of his rival. Some disputes inevitably arose on the edge of their contiguous dominions; and after the delays of fruitless negotiation, a personal interview of the two kings was proposed and accepted. The conference of Clovis and Alaric was held in a small island of the Loire, near Amboise. They embraced, familiarly conversed, and feasted together; and separated with the warmest professions of peace and brotherly love. But their apparent confidence concealed a dark suspicion of hostile and treacherous designs; and their mutual complaints solicited, eluded, and disclaimed, a final arbitration. At Paris, which he already considered as his royal seat, Clovis declared to an assembly of the princes and warriors, the pretence, and the motive, of a Gothic war. “It grieves me to see that the Arians still possess the fairest portion of Gaul. Let us march against them with the aid of God; and, having vanquished the heretics, we will possess and divide their fertile provinces.” 46 The Franks, who were inspired by hereditary valor and recent zeal, applauded the generous design of their monarch; expressed their resolution to conquer or die, since death and conquest would be equally profitable; and solemnly protested that they would never shave their beards till victory should absolve them from that inconvenient vow. The enterprise was promoted by the public or private exhortations of Clotilda. She reminded her husband how effectually some pious foundation would propitiate the Deity, and his servants: and the Christian hero, darting his battle-axe with a skilful and nervous band, “There, (said he,) on that spot where my Francisca, 47 shall fall, will I erect a church in honor of the holy apostles.” This ostentatious piety confirmed and justified the attachment of the Catholics, with whom he secretly corresponded; and their devout wishes were gradually ripened into a formidable conspiracy. The people of Aquitain were alarmed by the indiscreet reproaches of their Gothic tyrants, who justly accused them of preferring the dominion of the Franks: and their zealous adherent Quintianus, bishop of Rodez, 48 preached more forcibly in his exile than in his diocese. To resist these foreign and domestic enemies, who were fortified by the alliance of the Burgundians, Alaric collected his troops, far more numerous than the military powers of Clovis. The Visigoths resumed the exercise of arms, which they had neglected in a long and luxurious peace; 49 a select band of valiant and robust slaves attended their masters to the field; 50 and the cities of Gaul were compelled to furnish their doubtful and reluctant aid. Theodoric, king of the Ostrogoths, who reigned in Italy, had labored to maintain the tranquillity of Gaul; and he assumed, or affected, for that purpose, the impartial character of a mediator. But the sagacious monarch dreaded the rising empire of Clovis, and he was firmly engaged to support the national and religious cause of the Goths.
克洛维的首场大捷,令哥特人的尊严蒙羞。他们看着他节节推进,既嫉且惧;阿拉里克年少成名,如今声威却被对手那更为强悍的天资所压。两国疆土毗连,边界上难免生出些争端;几番交涉徒劳无功、拖延不决之后,双方提议并应允了两位国王当面会晤。克洛维与阿拉里克的会谈,设在卢瓦尔河上昂布瓦兹附近的一座小岛。二人拥抱寒暄,把酒言欢,临别时更是极尽言辞,互表和睦与手足之情。然而这表面的推心置腹之下,各自暗藏着对方图谋不轨、包藏祸心的疑虑;彼此的怨怼时而诉诸公断,时而回避,时而又矢口否认。在他早已视为王都的巴黎,克洛维向一众亲贵与武士的集会宣布了对哥特人开战的由头与动机:“眼见阿里乌斯派仍占着高卢最富庶的膏腴之地,我心甚痛。让我们仰赖上帝之助向他们进军;一旦荡平这些异端,便可占据并瓜分他们那些沃野行省。”46法兰克人本有世代相承的骁勇,又新添了一腔宗教热忱,听罢无不为国王这番豪迈的谋划喝彩;他们誓言不胜则死,因为无论战死还是克敌,于己皆有所得;又郑重立誓:不到大获全胜、免去这道累赘的誓约,绝不剃须。克洛蒂尔达或明或暗的劝勉,也为这桩大业添了一把火。她提醒丈夫:捐建一座虔敬的圣所,最能取悦上帝及其仆人。于是这位基督教英雄扬起手臂,将战斧稳准而有力地掷了出去,说道:“就在我这柄弗朗西斯卡47落地之处,我要为诸圣使徒建一座教堂。”这般张扬的虔诚,坚定并印证了大公教徒对他的归心——他一直与这些人暗通款曲;他们那虔敬的心愿,渐渐酿成了一场声势浩大的密谋。阿基坦的百姓早被哥特暴君轻率的斥责激得惶惶不安——那些暴君指责他们更愿受法兰克人统治,倒也并非诬枉;罗德兹主教昆提安努斯是百姓的热心拥护者48,他流亡在外时的讲道,比在自己教区时还要慷慨激昂。为抵御这些内外之敌——他们又有勃艮第人结盟相助——阿拉里克征集大军,兵力远在克洛维之上。西哥特人重新操练久疏的武艺,此前长久的太平与安逸早已使他们废弛了兵事49;一队精挑细选、骁勇强健的奴隶随主人奔赴战场50;高卢诸城也被迫勉强提供并不可靠的援助。东哥特王狄奥多里克坐镇意大利,一向力图维系高卢的安宁;为此他以公正调停者自居,或佯作此态。然而这位睿智的君主惧怕克洛维那日渐坐大的势力,早已铁了心要维护哥特人在民族与宗教上的立场。
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The accidental, or artificial, prodigies which adorned the expedition of Clovis, were accepted by a superstitious age, as the manifest declaration of the divine favor. He marched from Paris; and as he proceeded with decent reverence through the holy diocese of Tours, his anxiety tempted him to consult the shrine of St. Martin, the sanctuary and the oracle of Gaul. His messengers were instructed to remark the words of the Psalm which should happen to be chanted at the precise moment when they entered the church. Those words most fortunately expressed the valor and victory of the champions of Heaven, and the application was easily transferred to the new Joshua, the new Gideon, who went forth to battle against the enemies of the Lord. 51 Orleans secured to the Franks a bridge on the Loire; but, at the distance of forty miles from Poitiers, their progress was intercepted by an extraordinary swell of the River Vigenna or Vienne; and the opposite banks were covered by the encampment of the Visigoths. Delay must be always dangerous to Barbarians, who consume the country through which they march; and had Clovis possessed leisure and materials, it might have been impracticable to construct a bridge, or to force a passage, in the face of a superior enemy. But the affectionate peasants who were impatient to welcome their deliverer, could easily betray some unknown or unguarded ford: the merit of the discovery was enhanced by the useful interposition of fraud or fiction; and a white hart, of singular size and beauty, appeared to guide and animate the march of the Catholic army. The counsels of the Visigoths were irresolute and distracted. A crowd of impatient warriors, presumptuous in their strength, and disdaining to fly before the robbers of Germany, excited Alaric to assert in arms the name and blood of the conquerors of Rome. The advice of the graver chieftains pressed him to elude the first ardor of the Franks; and to expect, in the southern provinces of Gaul, the veteran and victorious Ostrogoths, whom the king of Italy had already sent to his assistance. The decisive moments were wasted in idle deliberation the Goths too hastily abandoned, perhaps, an advantageous post; and the opportunity of a secure retreat was lost by their slow and disorderly motions. After Clovis had passed the ford, as it is still named, of the Hart, he advanced with bold and hasty steps to prevent the escape of the enemy. His nocturnal march was directed by a flaming meteor, suspended in the air above the cathedral of Poitiers; and this signal, which might be previously concerted with the orthodox successor of St. Hilary, was compared to the column of fire that guided the Israelites in the desert. At the third hour of the day, about ten miles beyond Poitiers, Clovis overtook, and instantly attacked, the Gothic army; whose defeat was already prepared by terror and confusion. Yet they rallied in their extreme distress, and the martial youths, who had clamorously demanded the battle, refused to survive the ignominy of flight. The two kings encountered each other in single combat. Alaric fell by the hand of his rival; and the victorious Frank was saved by the goodness of his cuirass, and the vigor of his horse, from the spears of two desperate Goths, who furiously rode against him to revenge the death of their sovereign. The vague expression of a mountain of the slain, serves to indicate a cruel though indefinite slaughter; but Gregory has carefully observed, that his valiant countryman Apollinaris, the son of Sidonius, lost his life at the head of the nobles of Auvergne. Perhaps these suspected Catholics had been maliciously exposed to the blind assault of the enemy; and perhaps the influence of religion was superseded by personal attachment or military honor. 52
克洛维此番出征,或天成、或人为的种种异兆相随,在那迷信的时代,被人们当作神明恩宠昭然若揭的明证。他自巴黎发兵;行经图尔那片圣地教区时,态度恭谨,心中的忧惧驱使他去求问圣马丁的圣龛——那是全高卢的圣所与神谕之地。他吩咐使者,务必留意他们踏进教堂那一刻恰好唱到的《诗篇》经文。而那几句经文极为凑巧,正颂扬着上天勇士的英武与胜利,人们轻易便把它移用到这位新约书亚、新基甸身上——他正要出征讨伐上帝的仇敌51。奥尔良为法兰克人守住了卢瓦尔河上的一座桥;然而在距普瓦捷四十英里处,维根纳河(即维埃纳河)水势暴涨,挡住了他们的去路,对岸又满布西哥特人的营垒。拖延对蛮族素来是危险的,因为他们所过之处会把地方吃空;倘若克洛维尚有余暇与器材,那么在强敌当面之下架桥或强渡,或许根本无从办到。可是那些急着迎接解救者的百姓,满心爱戴,轻而易举便透露了某处不为人知或无人把守的浅滩:更有一番弄虚作假从旁相助,愈发抬高了这一发现的功劳——一头体型硕大、毛色雪白、异常俊美的牡鹿现身出来,仿佛在为大公教徒的大军引路壮行。西哥特人的谋议则迟疑不定、莫衷一是。一群按捺不住的武士自恃兵强,不屑于在这帮日耳曼来的强盗面前逃遁,撺掇阿拉里克拿起武器,无愧于罗马征服者的威名与血脉。较持重的酋帅则劝他避开法兰克人初来的锐气,退往高卢南方各行省,静候意大利王已派来相助的那支久经沙场、屡战屡胜的东哥特军。这决定成败的紧要关头,就在无谓的商议中白白蹉跎了;哥特人也许过于草率地放弃了一处有利的据点,又因行动迟缓、队伍散乱,坐失了从容退兵的良机。克洛维渡过那道至今仍以“牡鹿”为名的浅滩后,便大胆疾进,以防敌人脱逃。他夜行军时,一颗燃烧的流星悬在普瓦捷主教座堂上空为他指引方向;这道信号或是事先与圣希拉里的正统继任主教商定好的,被人比作当年在旷野中引导以色列人的火柱。次日白昼第三时,在普瓦捷以外约十英里处,克洛维追上哥特大军,当即发起攻击;对方早已因惊惶与混乱而败象毕露。然而他们身陷绝境却重整旗鼓,那些曾喧嚷着求战的尚武青年,不甘忍辱偷生于逃亡。两位国王短兵相接,捉对厮杀。阿拉里克死在对手手下;两名不顾死活的哥特人策马猛冲上来,要为其君主之死复仇,幸得胸甲坚固、坐骑迅捷,这位得胜的法兰克王才躲过他们的长矛。“尸积如山”一语含混,只能表明这是一场惨烈却难计其数的杀戮;不过格雷戈里特意记下:他那英勇的同乡、西多尼乌斯之子阿波利纳里斯,正是率领奥弗涅贵族奋战时阵亡的。这些素受猜忌的大公教徒,或许是被人不怀好意地推去承受敌军的盲目冲杀;又或许,宗教的影响这一回让位给了私人的情谊与军人的荣誉52。
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Such is the empire of Fortune, (if we may still disguise our ignorance under that popular name,) that it is almost equally difficult to foresee the events of war, or to explain their various consequences. A bloody and complete victory has sometimes yielded no more than the possession of the field; and the loss of ten thousand men has sometimes been sufficient to destroy, in a single day, the work of ages. The decisive battle of Poitiers was followed by the conquest of Aquitain. Alaric had left behind him an infant son, a bastard competitor, factious nobles, and a disloyal people; and the remaining forces of the Goths were oppressed by the general consternation, or opposed to each other in civil discord. The victorious king of the Franks proceeded without delay to the siege of Angoulême. At the sound of his trumpets the walls of the city imitated the example of Jericho, and instantly fell to the ground; a splendid miracle, which may be reduced to the supposition, that some clerical engineers had secretly undermined the foundations of the rampart. 53 At Bordeaux, which had submitted without resistance, Clovis established his winter quarters; and his prudent economy transported from Thoulouse the royal treasures, which were deposited in the capital of the monarchy. The conqueror penetrated as far as the confines of Spain; 54 restored the honors of the Catholic church; fixed in Aquitain a colony of Franks; 55 and delegated to his lieutenants the easy task of subduing, or extirpating, the nation of the Visigoths. But the Visigoths were protected by the wise and powerful monarch of Italy. While the balance was still equal, Theodoric had perhaps delayed the march of the Ostrogoths; but their strenuous efforts successfully resisted the ambition of Clovis; and the army of the Franks, and their Burgundian allies, was compelled to raise the siege of Arles, with the loss, as it is said, of thirty thousand men. These vicissitudes inclined the fierce spirit of Clovis to acquiesce in an advantageous treaty of peace. The Visigoths were suffered to retain the possession of Septimania, a narrow tract of sea-coast, from the Rhone to the Pyrenees; but the ample province of Aquitain, from those mountains to the Loire, was indissolubly united to the kingdom of France. 56
命运女神的权柄便是如此(倘若我们仍要拿这个流行的名目来掩饰自己的无知):战事的结局既难预料,其种种后果也几乎同样难以解说。一场血流成河的全胜,有时换来的不过是占据一方战场;而折损一万人马,有时竟足以在一日之间毁掉数百年的经营。普瓦捷这一决定性会战之后,阿基坦便告陷落。阿拉里克身后留下一个尚在襁褓的幼子、一个觊觎王位的私生子、一班结党营私的贵族,还有一群离心离德的臣民;哥特人残余的兵力,或为普遍的惊惶所困,或因内讧而自相攻讦。得胜的法兰克王毫不迟延,进军围攻昂古莱姆。号角一响,城墙便仿效耶利哥的故事应声塌陷——这桩辉煌的神迹,说穿了大概只是几个身兼工兵的教士暗中掏空了城垣的根基53。波尔多不战而降,克洛维便在此设下冬营;他又精打细算,把王室珍宝从图卢兹——这王国的都城——运了过来。这位征服者一直挺进到西班牙边境54,恢复了大公教会的荣耀,在阿基坦安置了一批法兰克移民55,并把征服乃至剿灭西哥特一族这桩轻省的差事交给了麾下将领。然而西哥特人有意大利那位睿智而强大的君主庇护。当双方势均力敌之际,狄奥多里克或许曾按兵不动,迟迟不让东哥特人开拔;可东哥特人一旦全力以赴,终究成功遏制了克洛维的野心;法兰克大军连同其勃艮第盟友,被迫从阿尔勒城下撤围,据说折损了三万人。这几番起落,使性情剽悍的克洛维回心转意,愿意接受一纸于己有利的和约。西哥特人获准保有塞普提马尼亚——那是从罗讷河到比利牛斯山、濒海的一条狭长地带;而从那片山脉直抵卢瓦尔河、幅员广阔的阿基坦行省,则从此与法兰西王国牢不可分了56。
¶
After the success of the Gothic war, Clovis accepted the honors of the Roman consulship. The emperor Anastasius ambitiously bestowed on the most powerful rival of Theodoric the title and ensigns of that eminent dignity; yet, from some unknown cause, the name of Clovis has not been inscribed in the Fasti either of the East or West. 57 On the solemn day, the monarch of Gaul, placing a diadem on his head, was invested, in the church of St. Martin, with a purple tunic and mantle. From thence he proceeded on horseback to the cathedral of Tours; and, as he passed through the streets, profusely scattered, with his own hand, a donative of gold and silver to the joyful multitude, who incessantly repeated their acclamations of Consul and Augustus. The actual or legal authority of Clovis could not receive any new accessions from the consular dignity. It was a name, a shadow, an empty pageant; and if the conqueror had been instructed to claim the ancient prerogatives of that high office, they must have expired with the period of its annual duration. But the Romans were disposed to revere, in the person of their master, that antique title which the emperors condescended to assume: the Barbarian himself seemed to contract a sacred obligation to respect the majesty of the republic; and the successors of Theodosius, by soliciting his friendship, tacitly forgave, and almost ratified, the usurpation of Gaul.
哥特战事奏捷之后,克洛维接受了罗马执政官的荣衔。皇帝阿纳斯塔修斯别有用心,把这一显赫尊位的名号与徽记授予狄奥多里克最强劲的对手;然而不知何故,克洛维的名字既未见于东方、也未见于西方的执政官年表57。在那庄严的一日,这位高卢君主头戴王冠,在圣马丁教堂受披紫色长袍与外氅。随后他骑马前往图尔主教座堂;经过街巷时,亲手把金银赏赉大把大把撒向欢腾的人群,众人则不住高呼“执政官!”“奥古斯都!”。克洛维实际的或法定的权力,并不能因这执政官尊位而有丝毫增益。那不过是个虚名、一道影子、一场空排场;即便有人教这位征服者去主张此高位古已有之的种种特权,那些特权也必随其一年的任期届满而消亡。然而罗马人乐意在他们主君身上,敬奉这个连历代皇帝也屈尊自居的古老头衔:这蛮族之王本人,似乎也由此承担起一份尊崇共和国威严的神圣义务;而狄奥多西的继承者们主动示好、结其欢心,也就等于默许、几近正式追认了他对高卢的僭夺。
¶
Twenty-five years after the death of Clovis this important concession was more formally declared, in a treaty between his sons and the emperor Justinian. The Ostrogoths of Italy, unable to defend their distant acquisitions, had resigned to the Franks the cities of Arles and Marseilles; of Arles, still adorned with the seat of a Prætorian praefect, and of Marseilles, enriched by the advantages of trade and navigation. 58 This transaction was confirmed by the Imperial authority; and Justinian, generously yielding to the Franks the sovereignty of the countries beyond the Alps, which they already possessed, absolved the provincials from their allegiance; and established on a more lawful, though not more solid, foundation, the throne of the Merovingians. 59 From that era they enjoyed the right of celebrating at Arles the games of the circus; and by a singular privilege, which was denied even to the Persian monarch, the gold coin, impressed with their name and image, obtained a legal currency in the empire. 60 A Greek historian of that age has praised the private and public virtues of the Franks, with a partial enthusiasm, which cannot be sufficiently justified by their domestic annals. 61 He celebrates their politeness and urbanity, their regular government, and orthodox religion; and boldly asserts, that these Barbarians could be distinguished only by their dress and language from the subjects of Rome. Perhaps the Franks already displayed the social disposition, and lively graces, which, in every age, have disguised their vices, and sometimes concealed their intrinsic merit. Perhaps Agathias, and the Greeks, were dazzled by the rapid progress of their arms, and the splendor of their empire. Since the conquest of Burgundy, Gaul, except the Gothic province of Septimania, was subject, in its whole extent, to the sons of Clovis. They had extinguished the German kingdom of Thuringia, and their vague dominion penetrated beyond the Rhine, into the heart of their native forests. The Alemanni, and Bavarians, who had occupied the Roman provinces of Rhaetia and Noricum, to the south of the Danube, confessed themselves the humble vassals of the Franks; and the feeble barrier of the Alps was incapable of resisting their ambition. When the last survivor of the sons of Clovis united the inheritance and conquests of the Merovingians, his kingdom extended far beyond the limits of modern France. Yet modern France, such has been the progress of arts and policy, far surpasses, in wealth, populousness, and power, the spacious but savage realms of Clotaire or Dagobert. 62
克洛维死后二十五年,他诸子与皇帝查士丁尼订立的一纸条约,更为正式地宣告了这项重大的让与。意大利的东哥特人自知无力守卫这些遥远的疆土,便把阿尔勒与马赛两城让给了法兰克人:阿尔勒当时仍以设有禁卫军长官的驻节地为荣,马赛则得航海与贸易之利而富庶58。这笔交易经皇帝的权威确认;查士丁尼慷慨地将阿尔卑斯山以外那些法兰克人早已占据之地的主权尽数让与,解除了当地行省居民对帝国的效忠义务,从而为墨洛温王朝的王位奠定了一个更合法、却未必更稳固的根基59。自那时起,他们享有在阿尔勒举办竞技赛会的权利;还凭一项连波斯君主也不曾获准的殊荣,使刻有其名号与肖像的金币得以在帝国境内合法流通60。那个时代一位希腊史家,曾以偏袒的热忱盛赞法兰克人公私两方面的德行,而这份溢美之词,单看他们本国的史册实难充分坐实61。他称颂他们彬彬有礼、温文尔雅,政令有序,信仰正统,并大胆断言:这些蛮族与罗马臣民之别,仅在衣着与言语而已。或许法兰克人当真早已显出那种善于交际的性情与活泼的风致——这在任何时代都足以掩饰他们的恶习,有时也遮没了他们真正的长处。又或许,阿加提亚斯与那些希腊人,是被法兰克人兵锋的迅猛推进与其帝国的赫赫声势晃花了眼。自征服勃艮第以来,高卢全境——除哥特人的塞普提马尼亚行省外——尽归克洛维诸子治下。他们灭掉了日耳曼人的图林根王国,其含糊不清的统治更越过莱茵河,深入到他们祖地的密林腹心。占据了多瑙河以南罗马雷提亚、诺里库姆两行省的阿勒曼尼人与巴伐利亚人,自认是法兰克人卑微的臣属;阿尔卑斯山这道薄弱的屏障,也挡不住他们的野心。及至克洛维诸子中最后一位在世者,把墨洛温家族的世袭领地与征服所得合于一身时,他的王国已远远超出今日法国的疆界。然而今日的法国,因技艺与政制的长足进步,无论财富、人口还是国力,都远远胜过克洛泰尔或达戈贝尔特那疆域辽阔却蒙昧粗野的国度62。
¶
The Franks, or French, are the only people of Europe who can deduce a perpetual succession from the conquerors of the Western empire. But their conquest of Gaul was followed by ten centuries of anarchy and ignorance. On the revival of learning, the students, who had been formed in the schools of Athens and Rome, disdained their Barbarian ancestors; and a long period elapsed before patient labor could provide the requisite materials to satisfy, or rather to excite, the curiosity of more enlightened times. 63 At length the eye of criticism and philosophy was directed to the antiquities of France; but even philosophers have been tainted by the contagion of prejudice and passion. The most extreme and exclusive systems, of the personal servitude of the Gauls, or of their voluntary and equal alliance with the Franks, have been rashly conceived, and obstinately defended; and the intemperate disputants have accused each other of conspiring against the prerogative of the crown, the dignity of the nobles, or the freedom of the people. Yet the sharp conflict has usefully exercised the adverse powers of learning and genius; and each antagonist, alternately vanquished and victorious has extirpated some ancient errors, and established some interesting truths. An impartial stranger, instructed by their discoveries, their disputes, and even their faults, may describe, from the same original materials, the state of the Roman provincials, after Gaul had submitted to the arms and laws of the Merovingian kings. 64
法兰克人(即法国人)是全欧洲唯一能从西罗马帝国的征服者一脉相承、追溯出不断世系的民族。然而他们征服高卢之后,接踵而来的却是长达十个世纪的混乱与蒙昧。学术复兴之际,那些在雅典与罗马的学派中受过陶冶的学者,鄙薄自己那些蛮族祖先;此后又过了很久,才有人凭耐心的钩沉,备齐必需的史料,以满足——或不如说以激起——更为开明的后世的好奇63。批判与思辨的目光终于投向了法国的古史;可即便是哲人,也难免沾染上偏见与激情的流弊。有人主张高卢人纯属人身奴役,有人则主张他们与法兰克人乃自愿而平等的结盟——这两种最极端、最偏执的说法,都被人贸然构想、又顽固坚持;争辩者意气用事,彼此指责对方暗中损害王室的特权、贵族的尊严,或人民的自由。不过这番激烈的交锋,倒也有益地磨砺了双方在学识与才智上互不相让的锋芒;论敌各自时败时胜,铲除了一些沿袭已久的谬误,也确立了若干耐人寻味的真相。一个不偏不倚的局外人,借助他们的发现、他们的争论、乃至他们的失误,便可依据同一批原始史料,描摹出高卢臣服于墨洛温诸王的刀兵与法度之后,罗马行省居民的处境64。
¶
The rudest, or the most servile, condition of human society, is regulated, however, by some fixed and general rules. When Tacitus surveyed the primitive simplicity of the Germans, he discovered some permanent maxims, or customs, of public and private life, which were preserved by faithful tradition till the introduction of the art of writing, and of the Latin tongue. 65 Before the election of the Merovingian kings, the most powerful tribe, or nation, of the Franks, appointed four venerable chieftains to compose the Salic laws; 66 and their labors were examined and approved in three successive assemblies of the people. After the baptism of Clovis, he reformed several articles that appeared incompatible with Christianity: the Salic law was again amended by his sons; and at length, under the reign of Dagobert, the code was revised and promulgated in its actual form, one hundred years after the establishment of the French monarchy. Within the same period, the customs of the Ripuarians were transcribed and published; and Charlemagne himself, the legislator of his age and country, had accurately studied the two national laws, which still prevailed among the Franks. 67 The same care was extended to their vassals; and the rude institutions of the Alemanni and Bavarians were diligently compiled and ratified by the supreme authority of the Merovingian kings. The Visigoths and Burgundians, whose conquests in Gaul preceded those of the Franks, showed less impatience to attain one of the principal benefits of civilized society. Euric was the first of the Gothic princes who expressed, in writing, the manners and customs of his people; and the composition of the Burgundian laws was a measure of policy rather than of justice; to alleviate the yoke, and regain the affections, of their Gallic subjects. 68 Thus, by a singular coincidence, the Germans framed their artless institutions, at a time when the elaborate system of Roman jurisprudence was finally consummated. In the Salic laws, and the Pandects of Justinian, we may compare the first rudiments, and the full maturity, of civil wisdom; and whatever prejudices may be suggested in favor of Barbarism, our calmer reflections will ascribe to the Romans the superior advantages, not only of science and reason, but of humanity and justice. Yet the laws 681 of the Barbarians were adapted to their wants and desires, their occupations and their capacity; and they all contributed to preserve the peace, and promote the improvement, of the society for whose use they were originally established. The Merovingians, instead of imposing a uniform rule of conduct on their various subjects, permitted each people, and each family, of their empire, freely to enjoy their domestic institutions; 69 nor were the Romans excluded from the common benefits of this legal toleration. 70 The children embraced the law of their parents, the wife that of her husband, the freedman that of his patron; and in all causes where the parties were of different nations, the plaintiff or accuser was obliged to follow the tribunal of the defendant, who may always plead a judicial presumption of right, or innocence. A more ample latitude was allowed, if every citizen, in the presence of the judge, might declare the law under which he desired to live, and the national society to which he chose to belong. Such an indulgence would abolish the partial distinctions of victory: and the Roman provincials might patiently acquiesce in the hardships of their condition; since it depended on themselves to assume the privilege, if they dared to assert the character, of free and warlike Barbarians. 71
然而,人类社会即便处在最粗野、或最卑屈的境况下,也总有若干固定而通行的规矩加以约束。塔西佗考察日耳曼人那种原始的质朴时,发现他们公私生活中有些历久不变的准则或习俗,凭着世代忠实的口耳相传,一直延续到文字与拉丁语传入之时65。早在墨洛温诸王受推举之前,法兰克人中最强大的那一部族(或曰邦族)便指派四位德高望重的酋长编订《萨利克法》66;他们的成果又经三次接续召开的人民大会审议核准。克洛维受洗之后,修订了若干与基督教相抵牾的条款;《萨利克法》后来又经他诸子增订;直到达戈贝尔特在位时,此法典才被厘定、颁行为现今的样式,其时距法兰克君主国肇建已一百年。同一时期,里普阿尔人的习俗也被誊录成文、公之于众;连身为一代与一国立法者的查理曼本人,也曾细心研读过这两部至今仍通行于法兰克人中的民族法律67。这份用心还惠及他们的臣属:阿勒曼尼人与巴伐利亚人那些粗陋的成制,也经墨洛温诸王以至高权威勤加编纂、予以批准。西哥特人与勃艮第人征服高卢虽早于法兰克人,对于获取文明社会这一大益处,却反倒不那么急切。欧里克是头一位以文字载录本族风俗习惯的哥特君主;至于勃艮第法律的编订,与其说出于公道,不如说是权宜之计——意在减轻高卢臣民的重负、重新赢得他们的归心68。于是,事有奇巧:正当罗马法学那套精密的体系终臻完备之际,日耳曼人却在草创他们那些质朴无华的成制。拿《萨利克法》与查士丁尼的《学说汇纂》相比照,恰可见治世智慧的最初雏形与全然成熟;无论有人如何抱持成见、偏袒野蛮,我们冷静一想,终究会承认罗马人技高一筹——不独在学识与理性上,更在仁德与公义上。然而蛮族的法律681毕竟契合他们的需求与欲望、他们的生计与能力;这些法律无不有助于维系社会的安宁、促进社会的进步,而这社会原本正是为其所用而设立的。墨洛温诸王并不把一套划一的行为准则强加于形形色色的臣民,而是听任治下每个族群、每个家族自由沿用各自固有的成制69;罗马人也未被排斥于这一法律宽容的普遍惠泽之外70。子女沿用父母之法,妻子沿用丈夫之法,获释奴沿用其恩主之法;凡诉讼双方分属不同民族的案件,原告或控方都须到被告所属的法庭受审,因为被告在法理上总可先据一层有理或无辜的推定。倘若每个人都能当着法官的面,声明自己愿依何种法律而生、择入哪一民族的团体,那所许的余地便更为宽绰了。这样的通融,会把胜利者与被征服者之间的种种偏私之别一笔勾销:罗马行省的居民尽可安心忍受自身境遇的种种艰辛,因为只要他们敢于以自由善战的蛮族自居,便随时能自取那份特权,此事全操之于己71。
Notes 注释
40
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Gregory of Tours (l. iii. c. 19, in tom. ii. p. 197) indulges his genius, or rather describes some more eloquent writer, in the description of Dijon; a castle, which already deserved the title of a city. It depended on the bishops of Langres till the twelfth century, and afterwards became the capital of the dukes of Burgundy Longuerue Description de la France, part i. p. 280.
图尔的格雷戈里(l. iii. c. 19, in tom. ii. p. 197)在描写第戎时任其文思驰骋,或不如说是转述了某位更为雄辩的作者;这座城堡当时已配得上“城市”之名。第戎直到十二世纪一直隶属朗格勒的主教,此后成为勃艮第诸公爵的都城。Longuerue, Description de la France, part i. p. 280.
41
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The Epitomizer of Gregory of Tours (in tom. ii. p. 401) has supplied this number of Franks; but he rashly supposes that they were cut in pieces by Gundobald. The prudent Burgundian spared the soldiers of Clovis, and sent these captives to the king of the Visigoths, who settled them in the territory of Thoulouse.
图尔的格雷戈里著作的节录者(in tom. ii. p. 401)提供了这一法兰克人的数目;但他草率地以为这些人已被贡多巴德砍成肉泥。其实这位精明的勃艮第人放过了克洛维的兵士,把这批俘虏送给了西哥特王,后者将他们安置在图卢兹一带。
42
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In this Burgundian war I have followed Gregory of Tours, (l. ii. c. 32, 33, in tom. ii. p. 178, 179,) whose narrative appears so incompatible with that of Procopius, (de Bell. Goth. l. i. c. 12, in tom. ii. p. 31, 32,) that some critics have supposed two different wars. The Abbe Dubos (Hist. Critique, &c., tom. ii. p. 126-162) has distinctly represented the causes and the events.
叙述这场勃艮第战争,我依据的是图尔的格雷戈里(l. ii. c. 32, 33, in tom. ii. p. 178, 179);他的记述与普罗柯比(de Bell. Goth. l. i. c. 12, in tom. ii. p. 31, 32)的说法竟如此扞格,以致有些考据家臆断这是两场不同的战争。杜博神父(Hist. Critique, &c., tom. ii. p. 126-162)则把其中的前因后果条分缕析、交代得清清楚楚。
43
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See his life or legend, (in tom. iii. p. 402.) A martyr! how strangely has that word been distorted from its original sense of a common witness. St. Sigismond was remarkable for the cure of fevers
参见其生平或传说(in tom. iii. p. 402)。一位殉道者!这个词竟被如此离奇地扭曲,全然背离了它“普通见证人”的本义。圣西吉斯蒙德以能治愈热病著称。
44
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Before the end of the fifth century, the church of St. Maurice, and his Thebaean legion, had rendered Agaunum a place of devout pilgrimage. A promiscuous community of both sexes had introduced some deeds of darkness, which were abolished (A.D. 515) by the regular monastery of Sigismond. Within fifty years, his angels of light made a nocturnal sally to murder their bishop, and his clergy. See in the Bibliothèque Raisonnée (tom. xxxvi. p. 435-438) the curious remarks of a learned librarian of Geneva.
早在五世纪末,圣莫里斯教堂及其底比斯军团便已使阿高努姆成为虔诚的朝圣之地。此地曾有一处男女混杂的团体,滋生出种种见不得人的勾当,后被西吉斯蒙德所立的正规修道院革除(公元 515 年)。然而不出五十年,他那些“光明的天使”竟趁夜突袭,杀害了自己的主教及其教士。日内瓦一位博学的图书馆员对此有一番耐人寻味的评说,见 Bibliothèque Raisonnée(tom. xxxvi. p. 435-438)。
45
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Marius, bishop of Avenche, (Chron. in tom. ii. p. 15,) has marked the authentic dates, and Gregory of Tours (l. iii. c. 5, 6, in tom. ii. p. 188, 189) has expressed the principal facts, of the life of Sigismond, and the conquest of Burgundy. Procopius (in tom. ii. p. 34) and Agathias (in tom. ii. p. 49) show their remote and imperfect knowledge.
阿旺什主教马里乌斯(Chron. in tom. ii. p. 15)标明了确切的年代,图尔的格雷戈里(l. iii. c. 5, 6, in tom. ii. p. 188, 189)则记下了西吉斯蒙德一生及征服勃艮第一事的主要史实。普罗柯比(in tom. ii. p. 34)与阿加提亚斯(in tom. ii. p. 49)所知则既隔膜又残缺。
46
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Gregory of Tours (l. ii. c. 37, in tom. ii. p. 181) inserts the short but persuasive speech of Clovis. Valde moleste fero, quod hi Ariani partem teneant Galliarum, (the author of the Gesta Francorum, in tom. ii. p. 553, adds the precious epithet of optimam,) camus cum Dei adjutorio, et, superatis eis, redigamus terram in ditionem nostram.
图尔的格雷戈里(l. ii. c. 37, in tom. ii. p. 181)录下了克洛维那篇简短却极具鼓动力的讲话:Valde moleste fero, quod hi Ariani partem teneant Galliarum(《法兰克人事迹》[Gesta Francorum] 的作者,in tom. ii. p. 553,还添上了 optimam[“最富庶的”]这一妙语),camus cum Dei adjutorio, et, superatis eis, redigamus terram in ditionem nostram.(大意:眼见这些阿里乌斯派占着高卢一部,我甚为痛心;让我们仰赖上帝之助进军,击破他们,把这片土地收归我们治下。)
47
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Tunc rex projecit a se in directum Bipennem suam quod est Francisca, &c. (Gesta Franc. in tom. ii. p. 554.) The form and use of this weapon are clearly described by Procopius, (in tom. ii. p. 37.) Examples of its national appellation in Latin and French may be found in the Glossary of Ducange, and the large Dictionnaire de Trevoux.
Tunc rex projecit a se in directum Bipennem suam quod est Francisca, &c.(大意:于是国王将他那柄双刃斧,即弗朗西斯卡,笔直掷出;Gesta Franc. in tom. ii. p. 554)。此种兵器的形制与用法,普罗柯比(in tom. ii. p. 37)有清晰的描述。至于它在拉丁语与法语中的本族名称,可在杜康热的《辞汇》(Glossary)及那部大部头的《特雷武词典》(Dictionnaire de Trevoux)中找到例证。
48
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It is singular enough that some important and authentic facts should be found in a Life of Quintianus, composed in rhyme in the old Patois of Rouergue, (Dubos, Hist. Critique, &c., tom. ii. p. 179.)
颇为奇特的是,若干重要而可信的史实,竟见于一部以鲁埃格古方言押韵写成的《昆提安努斯传》之中(Dubos, Hist. Critique, &c., tom. ii. p. 179)。
49
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Quamvis fortitudini vestrae confidentiam tribuat parentum ves trorum innumerabilis multitudo; quamvis Attilam potentem reminiscamini Visigotharum viribus inclinatum; tamen quia populorum ferocia corda longa pace mollescunt, cavete subito in alean aleam mittere, quos constat tantis temporibus exercitia non habere. Such was the salutary, but fruitless, advice of peace of reason, and of Theodoric, (Cassiodor. l. iii. ep. 2.)
Quamvis fortitudini vestrae confidentiam tribuat parentum ves trorum innumerabilis multitudo; quamvis Attilam potentem reminiscamini Visigotharum viribus inclinatum; tamen quia populorum ferocia corda longa pace mollescunt, cavete subito in alean aleam mittere, quos constat tantis temporibus exercitia non habere.(大意:纵然你们祖先那不可胜数的人丁足以壮你们的胆气,纵然你们记得强大的阿提拉也曾被西哥特人的兵力所挫,然而列族剽悍之心久经太平便会软弱,故切莫贸然把久已疏于操练的人马骤然投入险境。)此乃出于和平、出于理智、也出于狄奥多里克的一番忠告,可惜良言无用(Cassiodor. l. iii. ep. 2)。
50
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Montesquieu (Esprit des Loix, l. xv. c. 14) mentions and approves the law of the Visigoths, (l. ix. tit. 2, in tom. iv. p. 425,) which obliged all masters to arm, and send, or lead, into the field a tenth of their slaves.
孟德斯鸠(Esprit des Loix, l. xv. c. 14)提到并赞许西哥特人的一条法律(l. ix. tit. 2, in tom. iv. p. 425),该法责成所有奴隶主武装其十分之一的奴隶,或遣往、或亲率,奔赴战场。
51
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This mode of divination, by accepting as an omen the first sacred words, which in particular circumstances should be presented to the eye or ear, was derived from the Pagans; and the Psalter, or Bible, was substituted to the poems of Homer and Virgil. From the fourth to the fourteenth century, these sortes sanctorum, as they are styled, were repeatedly condemned by the decrees of councils, and repeatedly practised by kings, bishops, and saints. See a curious dissertation of the Abbe du Resnel, in the Mémoires de l’Academie, tom. xix. p. 287-310
这种占卜之法,是把某一特定情形下最先映入眼帘或传入耳中的神圣词句当作预兆,本源自异教徒;只不过人们用《诗篇集》或《圣经》取代了荷马与维吉尔的诗篇。从四世纪到十四世纪,这种所谓的 sortes sanctorum(“圣签”)屡遭各次公会议敕令谴责,却又屡为国王、主教乃至圣徒所奉行。参见杜雷内尔神父一篇耐人寻味的专论,载 Mémoires de l'Academie, tom. xix. p. 287-310。
52
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After correcting the text, or excusing the mistake, of Procopius, who places the defeat of Alaric near Carcassone, we may conclude, from the evidence of Gregory, Fortunatus, and the author of the Gesta Francorum, that the battle was fought in campo Vocladensi, on the banks of the Clain, about ten miles to the south of Poitiers. Clovis overtook and attacked the Visigoths near Vivonne, and the victory was decided near a village still named Champagne St. Hilaire. See the Dissertations of the Abbe le Boeuf, tom. i. p. 304-331.
普罗柯比把阿拉里克的败绩系于卡尔卡松附近,我们纠正其文(或体谅其误)之后,可依据格雷戈里、福图纳图斯及《法兰克人事迹》作者的证词断定:此役实战于 campo Vocladensi(沃克拉登平原),在克兰河畔、普瓦捷以南约十英里处。克洛维在维沃讷附近追上并攻击西哥特人,胜负则在一座至今仍名为香槟圣希拉里的村庄附近见了分晓。参见勒伯夫神父的专论集(Dissertations),tom. i. p. 304-331。
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Angoulême is in the road from Poitiers to Bordeaux; and although Gregory delays the siege, I can more readily believe that he confounded the order of history, than that Clovis neglected the rules of war.
昂古莱姆位于普瓦捷通往波尔多的路上;尽管格雷戈里把这场围攻的时间推后了,但我宁可相信是他把史事的先后弄混了,而不信克洛维竟会罔顾用兵之法。
54
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Pyrenaeos montes usque Perpinianum subjecit, is the expression of Rorico, which betrays his recent date; since Perpignan did not exist before the tenth century, (Marca Hispanica, p. 458.) This florid and fabulous writer (perhaps a monk of Amiens—see the Abbe le Boeuf, Mem. de l’Academie, tom. xvii. p. 228-245) relates, in the allegorical character of a shepherd, the general history of his countrymen the Franks; but his narrative ends with the death of Clovis.
Pyrenaeos montes usque Perpinianum subjecit(“他征服比利牛斯山,直抵佩皮尼昂”)——罗里科的这一说法泄露了他成书年代之晚,因为佩皮尼昂在十世纪以前并不存在(Marca Hispanica, p. 458)。这位辞藻华丽、好作虚构的作者(或许是亚眠的一位僧侣——参见勒伯夫神父,Mem. de l'Academie, tom. xvii. p. 228-245)借一个牧人的寓言角色,讲述了他同胞法兰克人的通史;但他的叙述止于克洛维之死。
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The author of the Gesta Francorum positively affirms, that Clovis fixed a body of Franks in the Saintonge and Bourdelois: and he is not injudiciously followed by Rorico, electos milites, atque fortissimos, cum parvulis, atque mulieribus. Yet it should seem that they soon mingled with the Romans of Aquitain, till Charlemagne introduced a more numerous and powerful colony, (Dubos, Hist. Critique, tom. ii. p. 215.)
《法兰克人事迹》的作者明确断言,克洛维在圣东日与波尔多地区安置了一批法兰克人;罗里科沿用此说也并非无据:electos milites, atque fortissimos, cum parvulis, atque mulieribus(“精选的勇武之士,携其妻小”)。不过看来这些人不久便与阿基坦的罗马人混融相处了,直到查理曼引入一批更为众多、更为强大的移民(Dubos, Hist. Critique, tom. ii. p. 215)。
56
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In the composition of the Gothic war, I have used the following materials, with due regard to their unequal value. Four epistles from Theodoric, king of Italy, (Cassiodor l. iii. epist. 1-4. in tom. iv p. 3-5;) Procopius, (de Bell. Goth. l. i. c 12, in tom. ii. p. 32, 33;) Gregory of Tours, (l. ii. c. 35, 36, 37, in tom. ii. p. 181-183;) Jornandes, (de Reb. Geticis, c. 58, in tom. ii. p. 28;) Fortunatas, (in Vit. St. Hilarii, in tom. iii. p. 380;) Isidore, (in Chron. Goth. in tom. ii. p. 702;) the Epitome of Gregory of Tours, (in tom. ii. p. 401;) the author of the Gesta Francorum, (in tom. ii. p. 553-555;) the Fragments of Fredegarius, (in tom. ii. p. 463;) Aimoin, (l. i. c. 20, in tom. iii. p. 41, 42,) and Rorico, (l. iv. in tom. iii. p. 14-19.)
在撰述这场哥特战争时,我采用了以下史料,并按其价值高下予以斟酌:意大利王狄奥多里克的四封书信(Cassiodor. l. iii. epist. 1-4. in tom. iv. p. 3-5);普罗柯比(de Bell. Goth. l. i. c. 12, in tom. ii. p. 32, 33);图尔的格雷戈里(l. ii. c. 35, 36, 37, in tom. ii. p. 181-183);约达尼斯(de Reb. Geticis, c. 58, in tom. ii. p. 28);福图纳图斯(in Vit. St. Hilarii, in tom. iii. p. 380);伊西多尔(in Chron. Goth. in tom. ii. p. 702);图尔的格雷戈里著作的节要本(in tom. ii. p. 401);《法兰克人事迹》的作者(in tom. ii. p. 553-555);弗雷德加里乌斯的残篇(in tom. ii. p. 463);埃莫因(l. i. c. 20, in tom. iii. p. 41, 42);以及罗里科(l. iv. in tom. iii. p. 14-19)。
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The Fasti of Italy would naturally reject a consul, the enemy of their sovereign; but any ingenious hypothesis that might explain the silence of Constantinople and Egypt, (the Chronicle of Marcellinus, and the Paschal,) is overturned by the similar silence of Marius, bishop of Avenche, who composed his Fasti in the kingdom of Burgundy. If the evidence of Gregory of Tours were less weighty and positive, (l. ii. c. 38, in tom. ii. p. 183,) I could believe that Clovis, like Odoacer, received the lasting title and honors of Patrician, (Pagi Critica, tom. ii. p. 474, 492.)
意大利的执政官年表自然不会收录一位与其君主为敌的执政官;但凡能解释君士坦丁堡与埃及方面何以缄默(即马尔切利努斯的《编年史》与《复活节编年史》)的巧妙假说,都会被同样缄默的阿旺什主教马里乌斯所推翻——他可是在勃艮第王国境内编纂其执政官年表的。倘若图尔的格雷戈里的证词不那么有分量、那么确凿(l. ii. c. 38, in tom. ii. p. 183),我倒宁可相信克洛维像奥多亚克一样,得到了“贵族”这一终身的名号与荣衔(Pagi Critica, tom. ii. p. 474, 492)。
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Under the Merovingian kings, Marseilles still imported from the East paper, wine, oil, linen, silk, precious stones, spices, &c. The Gauls, or Franks, traded to Syria, and the Syrians were established in Gaul. See M. de Guignes, Mem. de l’Academie, tom. xxxvii. p. 471-475.
在墨洛温诸王治下,马赛仍从东方进口纸张、葡萄酒、油、亚麻布、丝绸、宝石、香料等物。高卢人(即法兰克人)与叙利亚通商,叙利亚人也在高卢落户。参见 M. de Guignes, Mem. de l'Academie, tom. xxxvii. p. 471-475。
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This strong declaration of Procopius (de Bell. Gothic. l. iii. cap. 33, in tom. ii. p. 41) would almost suffice to justify the Abbe Dubos.
普罗柯比这番斩钉截铁的说法(de Bell. Gothic. l. iii. cap. 33, in tom. ii. p. 41),几乎足以为杜博神父的论断张目了。
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The Franks, who probably used the mints of Treves, Lyons, and Arles, imitated the coinage of the Roman emperors of seventy-two solidi, or pieces, to the pound of gold. But as the Franks established only a decuple proportion of gold and silver, ten shillings will be a sufficient valuation of their solidus of gold. It was the common standard of the Barbaric fines, and contained forty denarii, or silver three pences. Twelve of these denarii made a solidus, or shilling, the twentieth part of the ponderal and numeral livre, or pound of silver, which has been so strangely reduced in modern France. See La Blanc, Traite Historique des Monnoyes de France, p. 36-43, &c.
法兰克人大概用的是特里尔、里昂与阿尔勒的铸币厂,仿照罗马皇帝的成色,每磅黄金铸七十二枚索利都斯金币。不过法兰克人所定的金银比价仅为十比一,故他们的一枚索利都斯金币,折合十先令便足以估值。它是蛮族罚金的通用标准,含四十枚第纳里乌斯(即三便士的银币)。十二枚这样的第纳里乌斯合一枚索利都斯,即一先令,为一里弗(即一磅银,无论作重量单位还是记数单位)的二十分之一——而这“里弗”在近代法国竟离奇地大为缩水。参见 La Blanc, Traite Historique des Monnoyes de France, p. 36-43, &c。
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Agathias, in tom. ii. p. 47. Gregory of Tours exhibits a very different picture. Perhaps it would not be easy, within the same historical space, to find more vice and less virtue. We are continually shocked by the union of savage and corrupt manners.
阿加提亚斯,in tom. ii. p. 47。图尔的格雷戈里所呈现的图景则大不相同。或许在同样长的一段历史里,很难再找到比这更多的恶行、更少的德操了。野蛮与腐败的习气交织在一处,令我们不住地为之骇然。
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M. de Foncemagne has traced, in a correct and elegant dissertation, (Mem. de l’Academie, tom. viii. p. 505-528,) the extent and limits of the French monarchy.
丰斯马涅先生在一篇精当而典雅的专论中(Mem. de l'Academie, tom. viii. p. 505-528),勾勒出法兰克君主国疆域的广袤与边界。
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The Abbe Dubos (Histoire Critique, tom. i. p. 29-36) has truly and agreeably represented the slow progress of these studies; and he observes, that Gregory of Tours was only once printed before the year 1560. According to the complaint of Heineccius, (Opera, tom. iii. Sylloge, iii. p. 248, &c.,) Germany received with indifference and contempt the codes of Barbaric laws, which were published by Heroldus, Lindenbrogius, &c. At present those laws, (as far as they relate to Gaul,) the history of Gregory of Tours, and all the monuments of the Merovingian race, appear in a pure and perfect state, in the first four volumes of the Historians of France.
杜博神父(Histoire Critique, tom. i. p. 29-36)真切而生动地描述了这类研究进展的迟缓;他指出,图尔的格雷戈里的著作在 1560 年以前仅刊印过一次。据海涅克丘斯抱怨(Opera, tom. iii. Sylloge, iii. p. 248, &c.),赫罗尔杜斯、林登布罗吉乌斯等人刊行的蛮族法典,在德国备受冷落与鄙夷。如今这些法律(就其涉及高卢的部分而言)、图尔的格雷戈里的史著,以及墨洛温一族的全部文献遗存,都以纯正完善的面貌,收录在《法兰西史家丛书》头四卷之中。
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In the space of [about] thirty years (1728-1765) this interesting subject has been agitated by the free spirit of the count de Boulainvilliers, (Mémoires Historiques sur l’Etat de la France, particularly tom. i. p. 15-49;) the learned ingenuity of the Abbe Dubos, (Histoire Critique de l’Etablissement de la Monarchie Francoise dans les Gaules, 2 vols. in 4to;) the comprehensive genius of the president de Montesquieu, (Esprit des Loix, particularly l. xxviii. xxx. xxxi.;) and the good sense and diligence of the Abbe de Mably, (Observations sur l’Histoire de France, 2 vols. 12mo.)
在约莫三十年间(1728—1765),这个饶有兴味的题目激起了几位学者的论争:布兰维利耶伯爵那不羁的心智(Mémoires Historiques sur l'Etat de la France,尤见 tom. i. p. 15-49);杜博神父那博洽的巧思(Histoire Critique de l'Etablissement de la Monarchie Francoise dans les Gaules, 2 vols. in 4to);孟德斯鸠院长那包罗宏富的天才(Esprit des Loix,尤见 l. xxviii. xxx. xxxi.);以及马布利神父那份见识与勤勉(Observations sur l'Histoire de France, 2 vols. 12mo)。
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I have derived much instruction from two learned works of Heineccius, the History, and the Elements, of the Germanic law. In a judicious preface to the Elements, he considers, and tries to excuse the defects of that barbarous jurisprudence.
海涅克丘斯有两部博学的著作——《日耳曼法史》与《日耳曼法要义》——令我获益良多。他在《要义》一部识见通达的序言里,检讨并试图为那套野蛮法学的种种缺陷开脱。
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Latin appears to have been the original language of the Salic law. It was probably composed in the beginning of the fifth century, before the era (A.D. 421) of the real or fabulous Pharamond. The preface mentions the four cantons which produced the four legislators; and many provinces, Franconia, Saxony, Hanover, Brabant, &c., have claimed them as their own. See an excellent Dissertation of Heinecties de Lege Salica, tom. iii. Sylloge iii. p. 247-267. * Note: The relative antiquity of the two copies of the Salic law has been contested with great learning and ingenuity. The work of M. Wiarda, History and Explanation of the Salic Law, Bremen, 1808, asserts that what is called the Lex Antiqua, or Vetustior in which many German words are mingled with the Latin, has no claim to superior antiquity, and may be suspected to be more modern. M. Wiarda has been opposed by M. Fuer bach, who maintains the higher age of the “ancient” Code, which has been greatly corrupted by the transcribers. See Guizot, Cours de l’Histoire Moderne, vol. i. sect. 9: and the preface to the useful republication of five of the different texts of the Salic law, with that of the Ripuarian in parallel columns. By E. A. I. Laspeyres, Halle, 1833.—M.
《萨利克法》最初似以拉丁文写成。它大概成于五世纪初,早于那位或实有其人、或属传说的法拉蒙德的时代(公元 421 年)。其序言提到产生了四位立法者的四个郡区;弗兰肯、萨克森、汉诺威、布拉班特等许多地方,都声称这几人出自本地。参见海涅克丘斯一篇精彩的专论 de Lege Salica, tom. iii. Sylloge iii. p. 247-267。编者按:《萨利克法》两种抄本孰先孰后,学界曾以极大的学识与巧思争辩不休。维亚尔达先生的著作《萨利克法史及释义》(Bremen, 1808)主张:那种拉丁文中夹杂大量日耳曼词语、号称 Lex Antiqua(“古法”)或 Vetustior(“更古本”)的本子,并无更为古老的资格,反倒可疑其成书较晚。费尔巴哈先生则与维亚尔达相左,力主那部“古”法典年代更早,只是被誊抄者严重讹乱了。参见 Guizot, Cours de l'Histoire Moderne, vol. i. sect. 9;并见拉斯佩雷斯(E. A. I. Laspeyres, Halle, 1833)将《萨利克法》五种不同文本、连同《里普阿尔法》分栏对照重印的那部实用之作的序言。—M
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Eginhard, in Vit. Caroli Magni, c. 29, in tom. v. p. 100. By these two laws, most critics understand the Salic and the Ripuarian. The former extended from the Carbonarian forest to the Loire, (tom. iv. p. 151,) and the latter might be obeyed from the same forest to the Rhine, (tom. iv. p. 222.)
艾因哈德,in Vit. Caroli Magni, c. 29, in tom. v. p. 100。所谓这两部法律,多数考据家理解为《萨利克法》与《里普阿尔法》。前者行于卡尔博纳里亚森林至卢瓦尔河之间(tom. iv. p. 151),后者则可通行于同一森林至莱茵河之间(tom. iv. p. 222)。
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Consult the ancient and modern prefaces of the several codes, in the fourth volume of the Historians of France. The original prologue to the Salic law expresses (though in a foreign dialect) the genuine spirit of the Franks more forcibly than the ten books of Gregory of Tours.
可查阅《法兰西史家丛书》第四卷中各法典古今的序言。《萨利克法》最初的引言(虽以一种外族方言写就),比图尔的格雷戈里那十卷史书更有力地道出了法兰克人真正的精神。
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The Ripuarian law declares, and defines, this indulgence in favor of the plaintiff, (tit. xxxi. in tom. iv. p. 240;) and the same toleration is understood, or expressed, in all the codes, except that of the Visigoths of Spain. Tanta diversitas legum (says Agobard in the ninth century) quanta non solum in regionibus, aut civitatibus, sed etiam in multis domibus habetur. Nam plerumque contingit ut simul eant aut sedeant quinque homines, et nullus eorum communem legem cum altero habeat, (in tom. vi. p. 356.) He foolishly proposes to introduce a uniformity of law, as well as of faith. * Note: It is the object of the important work of M. Savigny, Geschichte des Romisches Rechts in Mittelalter, to show the perpetuity of the Roman law from the 5th to the 12th century.—M.
《里普阿尔法》明确宣示并界定了这项有利于原告的通融(tit. xxxi. in tom. iv. p. 240);除西班牙西哥特人的法典外,其余各法典也都默许或明载了同样的宽容。Tanta diversitas legum(九世纪的阿戈巴尔德说道)quanta non solum in regionibus, aut civitatibus, sed etiam in multis domibus habetur. Nam plerumque contingit ut simul eant aut sedeant quinque homines, et nullus eorum communem legem cum altero habeat(大意:法律之纷杂,不惟见于各地区、各城邦,甚至一家之内亦然;因为常有五人同行或同坐,而其中竟无一人与另一人共守同一法律;in tom. vi. p. 356)。他还愚蠢地提议:法律与信仰都应归于划一。编者按:萨维尼先生那部重要著作 Geschichte des Romisches Rechts in Mittelalter,其宗旨正在于揭示罗马法自五世纪至十二世纪一脉相承、绵延不绝。—M
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The most complete collection of these codes is in the “Barbarorum leges antiquae,” by P. Canciani, 5 vols. folio, Venice, 1781-9.—M.
这些法典最完备的汇编,见 P. Canciani 所辑 “Barbarorum leges antiquae”(《蛮族古法汇纂》),5 vols. folio, Venice, 1781-9。—M
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Inter Romanos negotia causarum Romanis legibus praecipimus terminari. Such are the words of a general constitution promulgated by Clotaire, the son of Clovis, the sole monarch of the Franks (in tom. iv. p. 116) about the year 560.
Inter Romanos negotia causarum Romanis legibus praecipimus terminari(大意:凡罗马人之间的讼案,我等谕令一律依罗马法裁断)。这是克洛维之子、法兰克人的独一君主克洛泰尔约在公元 560 年颁布的一道普遍敕令中的字句(in tom. iv. p. 116)。
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This liberty of choice has been aptly deduced (Esprit des Loix, l. xxviii. 2) from the constitution of Lothaire I. (Leg. Langobard. l. ii. tit. lvii. in Codex Lindenbrog. p. 664;) though the example is too recent and partial. From a various reading in the Salic law, (tit. xliv. not. xlv.) the Abbe de Mably (tom. i. p. 290-293) has conjectured, that, at first, a Barbarian only, and afterwards any man, (consequently a Roman,) might live according to the law of the Franks. I am sorry to offend this ingenious conjecture by observing, that the stricter sense (Barbarum) is expressed in the reformed copy of Charlemagne; which is confirmed by the Royal and Wolfenbuttle MSS. The looser interpretation (hominem) is authorized only by the MS. of Fulda, from from whence Heroldus published his edition. See the four original texts of the Salic law in tom. iv. p. 147, 173, 196, 220. * Note: Gibbon appears to have doubted the evidence on which this “liberty of choice” rested. His doubts have been confirmed by the researches of M. Savigny, who has not only confuted but traced with convincing sagacity the origin and progress of this error. As a general principle, though liable to some exceptions, each lived according to his native law. Romische Recht. vol. i. p. 123-138—M. * Note: This constitution of Lothaire at first related only to the duchy of Rome; it afterwards found its way into the Lombard code. Savigny. p. 138.—M.
这种“选择的自由”,有人(Esprit des Loix, l. xxviii. 2)巧妙地从洛泰尔一世的一道敕令中推演出来(Leg. Langobard. l. ii. tit. lvii. in Codex Lindenbrog. p. 664),只是此例年代太晚、也太片面。马布利神父(tom. i. p. 290-293)依据《萨利克法》的一处异文(tit. xliv. not. xlv.)推测:起初唯有蛮族、后来则任何人(因而也包括罗马人)都可依法兰克人的法律而生活。我不得不冒犯这一巧妙的臆测,指出:查理曼的修订本作较严格之义(Barbarum,“蛮族”),并得王室抄本与沃尔芬比特尔抄本佐证;而较宽泛的解法(hominem,“任何人”)仅有富尔达抄本为据,赫罗尔杜斯正是据此本刊行其版本的。《萨利克法》四种原始文本见 tom. iv. p. 147, 173, 196, 220。编者按:吉本似乎怀疑“选择的自由”一说所据的证据。他的疑虑已为萨维尼先生的研究所证实;萨维尼不仅驳倒了此说,更以令人信服的睿识,追溯出这一谬误的由来与流变。作为一条通则(虽不无例外),各人皆依其本族之法而生活。Romische Recht. vol. i. p. 123-138—M 编者按:洛泰尔的这道敕令起初仅关乎罗马公国,后来才被纳入伦巴第法典。Savigny. p. 138.—M