Zalai Múzeum 11. Kereszténység Pannóniában az első évezredben (Zalaegerszeg, 2002)
Gáspár, Dorottya: Donatio Iustiniani
80 Gáspár, Dorottya Athens in 529, at the very moment Benedict settled down with his followers Monte Cassino. 9 There is no apparent link between these events; they nevertheless indicate the odd way in which the Emperor and Benedict or at least his monks were into touch at the time, 10 but there were other occurrences that coincided, most notably the barbarian attacks during and after Benedict's own lifetime (480-547). The barbarians devastated monasteries, for instance, Monte Cassino in 577 or in 581, 11 and Subiaco in 601. Monks fled to Rome, where they settled on mons Caelius. It should be noted here, that the Ostrogoths also destroyed the early Christian church at Valcum. Iustinianus wished to restore the unity of the Roman Empire by reconquering the land and bringing the barbarian tribes under regulation. Simultaneously, he required people's return to the catholic faith. 12 As a theologian, he also regulated the life of the clergy and the monks, even giving them privileges. This point matched the donatio in his religious and foreign policy. As M. Jarak pointed out, the former Gothic possessions had been annexed into the Iustinianus' territories, which contained the destroyed monasteries and the church of Valcum in Pannónia 13 . 3. Benedict and pontifex Gregorius Magnus (pope St. Gregory the Great 590-604) One may wonder Benedict had been an unknown human being until the Gregory the Great, who himself was a monk. He reported the miracles in his Dialogi. 14 Gregory was the first to write about the forgotten Benedict, although Benedict had given the monks the Rule, which was later to be so influential and famous. Décarreaux adumbrates his propositions in connection with this silence until Gregory the Great. 15 From the destroyed monasteries, the monks ran to the Urbs, where they lived secluded from the world, nevertheless, their lives changed compared to their former timetable in their own monasteries. On the other hand, a new stage of the war began in Rome; the Langobard king, Agilulf (590-616), invaded Rome. Gregory the Great as a former praefectus urbi could organize the resistance and the safeguard; however, he did his best to save the monks and their religious ideals. That was why he founded monastery on the mons Caelius, where he lived as a pope as well. It was also here that he wrote the Dialogi. At this time, Benedict had been dead for 47 years. Therefore, reality and imagination could very well have blended in memory: „Seit etwa zwanzig Jahren vertreten benediktinische Historiker jedoch einen anderen Standpunkt. Von der Mitte des VI. Jahrhunderts ab gibt es lange Zeit kaum Dokumente über die Mönche von Monte Cassino. Auch Gregor, der Benedikt doch so sehr preist, erwâhnt die benediktinischen Mönche nicht." 16 There is no reason to be surprised that we have not had any data from the period of the donatio. Consequently, we have not had any evidences proving or disproving the authenticity of the donatio. But we very well know that the Benedictine monks started out to their mission. 4. Donatio Iustiniani The part in question is as follows: „Augustus (sc. Iustinianus) namque effectus propter amorem, quern in Patrem Benedictum habebat, concessit eidem Patri, et eius Casinensi Coenobio in perpetuum possidenda, quae super annectimus; sed et insuper dedit ...In Pannónia Cibalim, Antianim, Himasam, Balcum, Scarabantiam, Vindemonam, Arlapem, Yaciacum, Nimaniam, A rtebindo. ... 17 Translation: Augustus (id.e. Iustinianus) is moved by his love to father Benedict, has permitted the same father and his Cassian monastery to hold possessions mentioned above for everlasting ones; in addition he has donated ... in Pannónia ... Balcum. First, let us suppose that the donatio is authentic. Iustinianus really donated towns and territories to the Benedict and the Cassian monastery. If the donation were true, it should have happened between 535 (the beginning of the reconquest) and 547 (death of Benedict). Had the donation happened after the death of Benedict, then the text of donatio would have been inserted later, as need arose. In spite of the text being a later interpolation, the donation could have actually happened. In this case, we may ask why we do not know anything about the Benedictine possessions at the listed places. We may answer that we do not know because we have no evidence at all for this Benedictine possession; hence, we can state neither that this possession never existed nor that it ever existed. Second, let us suppose that the donatio is forgery. In this case, we may ask why the interpolation was actually done and who did it. Cui prodest? I wish to draw only a tentative implication, not a final solution. Iustinianus sought the unity of the Roman Empire led by New Rome. In order to do so, he had to reconquer the land and establish a unified, i.e catholic faith and Church. On the territories annexed by Iustinianus, besides the local population, German tribes lived, who were Arians. They did not want to be converted. The Benedictine monks were sent in order to convert them. The monks were sent west, to the once Western Roman Empire, and they indeed went. They needed accommodation. Where? On the other hand, we have proofs of donations, not by the Emperor or Emperors, but by unknown benefactors, who granted land to build cloisters in the neighbourhoods of Monte Cassino and other towns. 18 Is it impossible that donations like these should have occurred outside Italy? No, it is not. I think it is very much a possibility. Cui prodest? Emperors? People? Monks? Or all the three?
