Introduction
It was Christmas day in Rome in the year 800 CE. The cavernous interior of St. Peter’s Church smelled faintly of incense. Marble columns lined the open space of the nave, which was packed with the people of Rome. At the eastern end of the church, which was the most prestigious in Western Europe, King Charles of the Franks knelt before the pope. A tall man when standing, the Frankish king had an imposing presence even on his knees. He wore the dress of a Roman patrician: a tunic of multi-colored silk, embroidered trousers, and a richly embroidered cloak clasped with a golden brooch at his shoulder. As King Charles knelt, the pope placed a golden crown, set with pearls and precious stones of blue, green, and red, on the king’s head. He stood to his full height of six feet and the people gathered in the church cried out, “Hail Charles, Emperor of Rome!” The inside of the church filled with cheers. For the first time in three centuries, the city of Rome had an emperor. Outside of the church, the city of Rome itself told a different story. The great circuit of walls built in the third century by the emperor Aurelian still stood as a mighty bulwark against attackers. Much of the land within those walls, however, lay empty. Although churches of all sorts could be found throughout the city, pigs, goats, and other livestock roamed through the open fields and streets of a city retaining only the faintest echo of its earlier dominance of the whole of the Mediterranean world. Where once the Roman forum had been a bustling market, filled with merchants from as far away as India, now the crumbling columns of long-abandoned temples looked out over a broad, grassy field where shepherds grazed their flocks.
The fountains that had once given drinking water to millions of inhabitants now went unused and choked with weeds. The once great baths that had echoed with the lively conversation of thousands of bathers stood only as tumbled down piles of stone that served as quarries for the men and women who looked to repair their modest homes. The Coliseum, the great amphitheater that had rung with the cries of Rome’s bloodthirsty mobs, was now honeycombed with houses built into the tunnels that had once admitted crowds to the games in the arena.
And yet within this city of ruins, a new Rome sprouted from the ruins of the old. Just outside the city walls and across the Tiber River, St. Peter’s Basilica rose as the symbol of Peter, prince of the Apostles. The golden-domed Pantheon still stood, now a church of the Triune God rather than a temple of the gods of the old world. And, indeed, all across Western Europe, a new order had arisen on the wreck of the Roman state. Although this new order in many ways shared the universal ideals of Rome, its claims were even grander, for it rested upon the foundations of the Christian faith, which claimed the allegiance of all people. How this post-Roman world had come about is the subject to which we shall turn.
Ever since the fifteenth century, historians of Europe have referred to the period between the fall of the Western Roman Empire and the Italian Renaissance (which took place in the fifteenth and sixteenth centuries) as the Middle Ages. The term has problems, but it is still useful because it demonstrates that Europe was undergoing a transitional period: it stood between, in the middle of, those times that we call “modern” (after 1500 CE) and what we call the ancient world (up to around 500 CE). This Middle Age would see a new culture grow up that combined elements of Germanic culture, Christianity, and remnants of Rome. It is to the political remnants of Rome that we first turn.