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 264 NOTES P. 11. Chapters 11-26 and 18-29 have been summarized. They contain nothing of importance and their inclusion in full would be solely at the expense of the reader's patience. P. 12, 1. II. 251 A.D. P. 12, 1. 16 f. Dionysius had the advantage, not apparent until long after his lifetime, of being sent to Paris. His cult rose with the city and he became the patron saint of France, his worship centering in the abbey of St. Denis, founded within half a century of Gregory's death. In the ninth century St. Denis was boldly identified with Dionysius the Areopagite and with the mystical theological writings mistakenly attributed to the latter. This identification affected the development of French theological thinking for eight centuries. See Molinier, Sources de rUistoire de France, Nos. 65, 816. P. 14, 1. I. The reference is to the temple built in honor of Mercurius Du- mias (Mercury of the Dome) on Puy-de-D6me, the dominating peak among the mountains about Gregory's native place. He had no doubt frequently visited it. For the term Vasso Galatae, see Art., Vassocaletis in AU-Celtischer Sprachschatz, edited by A. Hohler. P. 15, 1. 3. Cf. note to p. 6. P. 16, 1. 4. St. Martin died in 397. His fame in later ages is largely due to the life written about 400 by his disciple Sulpicius Severus. This work had a large circulation in Gaul and became a model for saints' lives. It is full of miracles and Gregory's Miracles of St. Martin is merely a continuation of it. The best edition of Severus' works is by Hahn, Vienna, 1866. P. 16, 1. 38. For a similar case of " taboo of the threshold," see p. 200. The custom of taking a corpse out by some other opening than the ordinary door is widely spread among primitive peoples. Cf. Encyclopedia of Religion and Ethics, edited by J. Hastings, Art., Death. P. 21, 1. 28. Cf. Notes on p. 6, 1. 36 and p. 16, 1. 4. Sulpicius Severus wrote also an epitome of sacred history from the creation of the world down to 400 A.D. The best edition is La Chronique de Sulpice Severe, by A. Lavertrujon, Paris, 1896. P. 21, c. I. The source of the story of Bricius is unknown. A BrictiOy described as a man of bad character, is mentioned by Sulpicius Severus {Dia- logi, 3) and by Venantius Fortunatus. P. 24, 1. 4. The Vandals invaded Gaul in 406 and moved on to Spain in 409 and across to Africa in 427 or 428. P. 24, 1. 7 f. The conception of war at this time was largely that the side with the strongest supernatural backing would win. As the supernatural forces on each side could be tested easily by a battle of champions, it was natural that this should be resorted to occasionally, at least in legend. Cf. Introd., p. xxiv. See also p. 230. P. 26, 1. I. To Gregory's mind the burning of the city of Metz was of in- terest mainly because it brought out this conclusion. See also 1. 37 below. P. 27, c. 9. The historians, Renatus Profuturus Frigeridus and Sulpicius Alexander, are known only by the quotations given here. The elaborate