I met this allegation about the Middle Ages in the work of an otherwise rather well informed man, when it came to Middle Ages. TOFspot. Alias O'Floinn.
The date he gave for this was 406 AD.
Here is his post:
The TOF Spot : Deus vult! Part I: The Preludes
I'll be citing a little wiki, for most of the rest of this article. I'm not credible, but wiki is.
The Parisii, a sub-tribe of the Celtic Senones, inhabited the Paris area from around the middle of the 3rd century BC. One of the area's major north-south trade routes crossed the Seine on the île de la Cité; this meeting place of land and water trade routes gradually became a town and an important trading centre. The Parisii traded with many river towns as far away as the Iberian Peninsula, and minted their own coins for that purpose.
Gold coins minted by the Parisii (1st century BC)
By No machine-readable author provided. World Imaging assumed (based on copyright claims). - No machine-readable source provided. Own work assumed (based on copyright claims)., CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=1581577
The Romans conquered the Paris Basin in 52 BC and, after making the island a garrison camp, began extending their settlement in a more permanent way to Paris' Left Bank. The Gallo-Roman town was originally called Lutetia (more fully, Lutetia Parisiorum, "Lutetia of the Parisii"). It became a prosperous city with a forum, baths, temples, theatres, and an amphitheatr e.
By the end of the Western Roman Empire, the town was known simply as Parisius in Latin and would later become Paris in French. Christianity was introduced in the middle of the 3rd century AD. According to tradition, it was brought by Saint Denis, the first Bishop of Paris. When he refused to renounce his faith, he was beheaded on the hill which became known as the "Mountain of Martyrs" (Mons Martyrum), eventually "Montmartre". His burial place became an important religious shrine; the Basilica of Saint-Denis was built there and became the burial place of the French Kings.
Clovis the Frank, the first king of the Merovingian dynasty, made the city his capital from 508. A gradual immigration by the Franks also occurred in Paris in the beginning of the Frankish domination of Gaul which created the Parisian Francien dialects. Fortification of the Île-de-France failed to prevent sacking by Vikings in 845 but Paris' strategic importance—with its bridg es preventing ships from passing—was established by successful defence in the Siege of Paris (885–86). In 987 Hugh Capet, Count of Paris (comte de Paris), Duke of the Franks (duc des Francs) was elected King of the Franks (roi des Franks). Under the rule of the Capetian kings, Paris gradually became the largest and most prosperous city in France.
- In Gallic times the city was important as a crossing point of the Loire. Becoming part of the Roman Empire during the 1st century AD, the city was named "Caesarodunum" ("hill of Caesar"). The name evolved in the 4th century when the original Gallic name, Turones, became first "Civitas Turonum" then "Tours". It was at this time that the amphitheatre of Tours, one of the five largest amphitheatres of the Empire, was built. Tours became the metropolis of the Roman province of Lugdunum towards 380–388, dominating the Loire Valley, Maine and Brittany. One of the outstanding figures of the history of the city was Saint Martin, second bishop who shared his coat with a naked beggar in Amiens. This incident and the importance of Martin in the medieval Christian West made Tours, and its position on the route of pilgrimage to Santiago de Compostela, a major centre during the Middle Ages.
In the 6th century Gregory of Tours, author of the Ten Books of History, made his mark on the town by restoring the cathedral destroyed by a fire in 561. Saint Martin's monastery benefited from its inception, at the very start of the 6th century from patronage and support from the Frankish king, Clovis, which increased considerably the influence of the saint, the abbey and the city in Gaul. In the 9th century, Tours was at the heart of the Carolingian Rebirth, in particular because of Alcuin abbot of Marmoutier.
In 732 AD, Abdul Rahman Al Ghafiqi and a large army of Muslim horsemen from Al-Andalus advanced 500 kilometres (311 miles) deep into France, and were stopped at Tours by Charl es Martel and his infantry igniting the Battle of Tours. The outcome was defeat for the Muslims, preventing France from Islamic conquest. In 845, Tours repulsed the first attack of the Viking chief Hasting (Haesten). In 850, the Vikings settled at the mouths of the Seine and the Loire. Still led by Hasting, they went up the Loire again in 852 and sacked Angers, Tours and the abbey of Marmoutier.
During the Middle Ages, Tours consisted of two juxtaposed and competing centres. The "City" in the east, successor of the late Roman 'castrum', was composed of the archiepiscopal establishment (the cathedral and palace of the archbishops) and of the castle of Tours, seat of the authority of the Counts of Tours (later Counts of Anjou) and of the King of France. In the west, the "new city" structured around the Abbey of Saint Martin was freed from the control of the City during the 10th century (an enclosure was built towards 918) and became "Châteauneuf". This space, organized between Saint Martin and the Loire, became the economic centre of Tours. Between these two centres remained Varennes, vineyards and fields, little occupied except for the Abbaye Saint-Julien established on the banks of the Loire. The two centres were linked during the 14th century.
Tours became the capital of the county of Tours or Touraine, territory bitterly disputed between the counts of Blois and Anjou – the latter were victorious in the 11th century. It was the capital of France at the time of Louis XI, who had settled in the castle of Montils (today the castle of Plessis in La Riche, western suburbs of Tours), Tours and Touraine remained until the 16th century a permanent residence of the kings and court. The rebirth gave Tours and Touraine many private mansions and castles, joined together to some extent under the generic name of the Châteaux of the Loire. It is also at the time of Louis XI that the silk industry was intr oduced – despite difficulties, the industry still survives to this day.
It was during this time that Christianity first appeared in Marseille, as evidenced by catacombs above the harbour and records of Roman martyrs. According to Provençal tradition, Mary Magdalen evangelised Marseille with her brother Lazarus. The diocese of Marseille was set up in the 1st century (it became the Archdiocese of Marseille in 1948).
Middle Ages and Renaissance
Marseille in 1575
By Frans Hogenberg - http://historic-cities.huji.ac.il/france/marseille/maps/braun_hogenberg_II_12.html, Public Domain, https://commons.wikimedia.org/w/index.php?curid=225313
The city was not affected by the decline of the Roman Empire before the 8th century, as Marseille knew a stable situation, probably thanks to its efficient defensive walls inherited from the Phoceans. Even after the town fell into the hands of the Visigoths in the 5th century, the city became an important Christian intellectual center with people such as John Cassian, Salvian and Sidoni us Apollinaris. Marseille even knew a golden age in the 6th century, when it became a major commercial center in the Mediterranean Sea. Late Antiquity continued until the 7th century in Marseille, with Phocean and Roman infrastructures still in use (forums, baths). Marseille's economic activities and prosperity ended suddenly with the Charles Martel attacks in 739, when his armies punished the city for rejecting the governor he had established a few years earlier. The city did not develop again before the 10th century, as it knew 150 years of recurring attacks from the Greeks and the Saracens.
The city regained much of its wealth and trading power when it was revived in the 10th century by the Counts of Provence. The Counts of Provence allowed Marseille, governed by a consul, great autonomy until the rule of Raymond Berengar IV of Provence. Marseille initially resisted his assertion of control, but acknowledged his suzerainty in 1243.
The Christians in Lyon were martyred for their beliefs under the reigns of various Roman emperors, most notably Marcus Aurelius and Septimus Severus. Local saints from this period include Blandina (Blandine), Pothinus (Pothin), and Epipodius (Épipode), among others. In the second century AD, the great Christian bishop of Lyon was the Easterner, Irenaeus.
Place Carnot, Lyon
By Photochrom Print Collection - Library of CongressCatalog: http://lccn.loc.gov/2001698425, Public Domain, https://commons.wikimedia.org/w/index.php?curid=33012106
Burgundian refugees fleeing the destruction of Worms by the Huns in 437 were resettled by the military commander of the west, Aëtius, at Lugdunum. This became the capital of the new Burgundian kingdom in 461.
In 843, by the Treaty of Verdun, Lyon, with the country beyond the Saône, went to Lothair I. It later was made part of the Kingdom of Arles. Lyon did not come under French control until the 14th century.
Fernand Braudel remarked, "Historians of Lyon are not sufficiently aware of the bi-polarity between Paris and Lyon, which is a constant structure in French development...from the late Middle Ages to the Industrial Revolution". In the late 15th century, the fairs introduced by Italian merchants made Lyon the economic countinghouse of France. (Even the Bourse (treasury), built in 1749, resembled a public bazaar where accounts were settled in the open air.) When international banking moved to Genoa, then Amsterdam, Lyon remained the banking centre of France.
In 1572, Lyon was a scene of mass violence by Catholics against Protestant Huguenots in the St. Bartholomew's Day Massacres.
- Oh, figures! TOFSpot is partial to Bordeaux, where there were indeed from time to time ravages!
- Next stop Poitiers
- Poitiers was founded by the Celtic tribe of the Pictones and was known as the oppidum Lemonum before Roman influence. The name is said to have come from the Celtic word for e lm, Lemo. After Roman influence took over, the town became known as Pictavium, or later "Pictavis", after the original Pictones inhabitants themselves.
There is a rich history of archeological finds from the Roman era in Poitiers. In fact until 1857 Poitiers hosted the ruins of a vast Roman amphitheatre, which was larger than that of Nîmes. Remains of Roman baths, built in the 1st century and demolished in the 3rd century, were uncovered in 1877.
In 1879 a burial-place and tombs of a number of Christian martyrs were discovered on the heights to the south-east of the town. The names of some of the Christians had been preserved in paintings and inscriptions. Not far from these tombs is a huge dolmen (the Pierre Levée), which is 6.7 metres (22 ft) long, 4.9 metres (16 ft) broad and 2.1 metres (7 ft) high, and around which used to be held the great fair of Saint Luke.
The Romans also built at least three aqueducts. This extensive ensemble of Roman constructions suggests Poitiers was a town of first importance, possibly even the capital of the Roman province of Gallia Aquitania during the 2nd century.
As Christianity was made official and gradually introduced across the Roman Empire during the 3rd and 4th centuries, the first bishop of Poitiers from 350 to 367, Hilary of Poitiers or Saint Hilarius, proceeded to evangelize the town. Exiled by Constantius II, he risked death to return to Poitiers as Bishop after discovering that the Christian "Eastern" Church were not heretical as believed in Rome, but had, rather, reached many of the same conclusions about the Holy Trinity as had the Western Church. The first foundations of the Baptistère Saint-Jean can be traced to that era of open Christian evangelization. He was named "Doctor of The Church" by Pope Pius IX.
In the 4th century, a thick wall 6m wide and 10m high was built around the town. It was 2.5 km (2 mi) long and stood lower on the naturally defe nded east side and at the top of the promontory. Around this time, the town began to be known as Poitiers.
Fifty years later Poitiers fell into the hands of the Arian Visigoths, and became one of the principal residences of their kings. Visigoth King Alaric II was defeated by Clovis I at Vouillé, not far from Poitiers, in 507, and the town thus came under Frankish dominion.
During most of the Early Middle Ages, the town of Poitiers took advantage of its defensive tactical site and of its location, which was far from the centre of Frankish power. As the seat for an évêché (bishop) since the 4th century, the town was a centre of some importance and the capital of the Poitou county. At the height of their power, the Counts of Poitiers governed a large domain, including both Aquitaine and Poitou.
The town was often referred to as Poictiers, a name commemorated in warships of the Royal Navy, after the battle of Poi(c)tiers. The first decisive victory of a Christian army over a Muslim power, the Battle of Tours, was fought by Charles Martel's men in the vicinity of Poitiers on 10 October 732. For many historians, it was one of the world's pivotal moments.
Eleanor of Aquitaine frequently resided in the town, which she embellished and fortified, and in 1199 entrusted with communal rights. In 1152 she married the future King Henry II of England in Poitiers Cathedral.
During the Hundred Years' War, the Battle of Poitiers, an English victory, was fought near the town of Poitiers on 19 September 1356. Later in the war In 1418, under duress, the royal parliament moved from Paris to Poitiers, where it remained in exile until the Plantagenets finally withdrew from the capital in 1436. During this interval, in 1429 Poitiers was the site of Joan of Arc's formal inquest.
The University of Poitiers was founded in 1431. During and after the Reformation, John Calvin had numerous convert s in Poitiers and the town had its share of the violent proceedings which underlined the Wars of Religion throughout France.
In 1569 Poitiers was defended by Gui de Daillon, comte du Lude, against Gaspard de Coligny, who after an unsuccessful bombardment and seven weeks, retired from a siege he had laid to the town.
- Rouen was founded by the Gaulish tribe of Veliocasses, who controlled a large area in the lower Seine valley, which today retains a trace of their name as the Vexin. The Gauls named the settlement Ratumacos and the Romans called it Rotomagus. Roman Rotomagus was the second city of Gallia Lugdunensis, after Lugdunum (Lyon). After the reorganization of the empire by Diocletian, Rouen became the chief city of the divided province of Gallia Lugdunensis II and reached the peak of its Roman development, with an amphitheatre and thermae, the foundations of which remain today. In the 5th century, it became the seat of a bishopric and later a capital of Merovingian Neustria.
The Middle Ages
After the first Viking incursion into the lower valley of the Seine in 841, they went on to overrun Rouen, and some of them settled and founded a colony led by Rollo (Hrolfr), who was nominated to be count of Rouen by King Charles in 911. In the 10th century Rouen became the capital of the Duchy of Normandy and the residence of the dukes, until William the Conqueror established his castle at Caen.
During the early 12th century the city's population reached 30,000. In 1150, Rouen received its founding charter, which permitted self-government. During the 12th century, Rouen was probably the site of a Jewish yeshiva. At that time, about 6,000 Jews lived in the town, comprising about 20% of the total population. The well-preserved remains of a medieval Jewish building, that could be a yeshiva, were discovered in the 1970s under the Rouen Law Courts.
Les premières traces de fréquentation du site de Beauvais datent de 65 000 avant notre ère. Camp fortifié par les Romains, Beauvais prend, au Ier siècle, le nom de Caesaromagus : le Marché de César.
Devenue Bellovacum, la ville gallo-romaine fut détruite à nouveau par les invasions barbares vers 275. Elle est reconstruite au IVe siècle et dotée de fortifications. Les remparts forment un rectangle de 260 m sur 400 m, qui protègent une superficie de 10 ha27. La ville est ouverte à l'est par la porte du Châtel et à l'ouest par la porte du Limaçon. Chaque angle est occupé par une imposante tour carrée dont une seule est encore visible de nos jours à proximité de la cathédrale, un dallage spécial a été posé pour signaler l'emplacement des remparts et des tours. Tous les 20 mètres, des tours saillantes renforçaient les murailles.
En 328, l’empereur Constantin Ier, qui avait autorisé la pratique du christianisme, visite les vétérans de son armée dans le castrum de Bellovacis. C'est le début de la christianisation de la région, et la source du pouvoir des évêques de Beauvais.
Maison du XVe siècle levée par Viollet-le-Duc dans son Dictionnaire raisonné de l'architecture française du XIe au XIe siècle, édité vers 1856.
Par Eugène Viollet le Duc — Dictionnaire raisonné de l'architecture française du XIe au XIe siècle, Domaine public, https://commons.wikimedia.org/w/index.php?curid=1372269
La cathédrale de Beauvais.
Par James Mitchell — http://www.flickr.com/photos/aengineer/40624675/in/set-892135/, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=894372
Dès le début du Moyen Âge, l'autorité des évêques de Beauvais grandit en même temps que croît la nouvelle foi. L'évêché de Beauvais est considéré comme un poste d'autant plus prestigieux qu'il bénéficie de revenus considérables. Beauvais est à un carrefour de routes commerciales et, qui plus est, l'évêque cumule les pouvoirs religieux et politiques, on nomme cela un évêque-comte. Ce titre fait de lui le vrai maître de la cité car il fait partie des pairs de France, personnes les plus importantes dans la hiérarchie médiévale avec les deux autres évêques-comtes, les trois évêques-ducs et les six ducs des pairies de France, juste en dessous du roi.
La commune se crée très tôt, au XIe siècle. Elle devient prospère et acquiert progressivement des droits pour promouvoir son industrie. Pragmatique, elle prend régulièrement le parti du roi de France contre l'évêque et s'appuie sur le textile pour asseoir sa puissance financière. À cette époque, le drap de Beauvais est exporté jusqu'en Orient et les ateliers se multiplient. Faisant partie d'une « Ligue » de quinze « villes drapantes », Beauvais en est le troisième pôle par ordre d'importance. Les artisans travaillent toutes sortes de laine, y compris les plus fines, importées de Londres. Les corporations s'enrichissent de corps de métiers de plus en plus diversifiés : teinturiers, finisseurs, tondeurs, apprêteurs… Un groupe de 80 familles régente les ouvriers. La croissance économique de Beauvais est alors importante : c’est, dès cette époque, une ville riche proche de son âge d’or. Les maires de cette période sont la plupart du temps issus du cercle étroit de ces négociants. La hiérarchie est stricte et les querelles sociales soumises à l'autorité du roi qui se charge, s'il le faut, de contraindre l'évêque. De cette époque, date la Basse-Œuvre, qui, si elle est bien l'ancienne cathédrale carolingienne, n'est pas la première « cathédrale » construite à Beauvais. Grâce à des fouilles, on a pu dater son édification de la deuxième moitié du Xe siècle. La Basse-Œuvre comportait diverses annexes contemporaines de l'église. Des fresques devaient animer ses murs. On en a retrouvé divers fragments, dont une tête d'homme, d'une qualité remarquable. Rare témoin en France de l'architecture carolingienne encore conservé, l'édifice est construit suivant les techniques de l'époque, avec des remplois gallo-romains.
À la même époque, apparaissent les ordres mendiants dont les couvents s'élèvent à l'est de la ville, en plein quartier ouvrier. C'est vers cette époque que datent le s maladreries Saint-Lazare et Saint-Antoine. Au départ dépourvus de biens, ces ordres s'enrichissent progressivement et jouent un rôle non négligeable dans la cité.
- Oh, English might be preferred?
- Beauvais was known to the Romans by the Gallo-Roman name of Caesaromagus (magos is Common Celtic for "field"). The post-Renaissance Latin rendering is Bellovacum from the Belgic tribe the Bellovaci, whose capital it was. In the ninth century it became a countship, which about 1013 passed to the bishops of Beauvais, who became peers of France from the twelfth century. At the coronations of kings the Bishop of Beauvais wore the royal mantle and went, with the Bishop of Langres, to raise the king from his throne to present him to the people.
De Bello Gallico II 13 reports that as Julius Caesar was approaching a fortified town called Bratuspantium in the land of the Bellovaci, its inhabitants surrendered to him when he was about 5 Roman miles away. Its name is Gaulish for "place where judgements are made", from *bratu-spantion. Some say that Bratuspantium is Beauvais. Others theorize that it is Vendeuil-Caply or Bailleul sur Thérain.
From 1004 to 1037, the Count of Beauvais was Odo II, Count of Blois.
In a charter dated 1056/1060, Eudo of Brittany granted land "in pago Belvacensi" (Beauvais, Picardy) to the Abbey of Angers Saint-Aubin (see Albinus of Angers).[a]
In 1346 the town had to defend itself against the English, who again besieged it in 1433. The siege which it endured in 1472 at the hands of the Duke of Burgundy, was rendered famous by the heroism of the town's women, under the leadership of Jeanne Hachette, whose memory is still celebrated by a procession on 27 June (the feast of Sainte Angadrême), during which women take precedence over men.
- The holy district of Laon, which rises a hundred metres above the otherwise flat Picardy plain, has always held strategic importance. In the time of Julius Caesar there was a Gallic village named Bibrax where the Remis (inhabitants of the country round Reims) had to meet the onset of the confederated Belgae. Whatever may have been the precise locality of that battlefield, Laon was fortified by the Romans, and successively checked the invasions of the Franks, Burgundians, Vandals, Alans and Huns. At that time it was known as Alaudanum or Lugdunum Clavatum.
Archbishop Remigius of Reims, who baptised Clovis, was born in the Laonnais, and it was he who, at the end of the fifth century, instituted the bishopric of Laon. Thenceforward Laon was one of the principal towns of the kingdom of the Franks, and the possession of it was often disputed. Charles the Bald had enriched its church with the gift of very numerous domains. In about 847 the Irish philosopher John Scotus Eriugena appeared at the court of Charles the Bald, and was appointed head of the palace scho ol. Eriugena spent the rest of his days in France, probably at Paris and Laon.
After the fall of the Carolingians Laon took the part of Charles of Lorraine, their heir, and Hugh Capet only succeeded in making himself master of the town by the connivance of the bishop, who, in return for this service, was made second ecclesiastical peer of the kingdom.
Early in the twelfth century the communes of France set about emancipating themselves, and the history of the commune of Laon is one of the richest and most varied. Anselm of Laon's school for theology and exegesis rapidly became the most famous in Europe. The citizens had profited by a temporary absence of Bishop Gaudry to secure from his representatives a communal charter, but he, on his return, purchased from the king of France the revocation of this document, and recommenced his oppressions. The consequence was a revolt, in which the episcopal palace was burnt and the bishop and several of his partisans were pu t to death on 25 April 1112. The fire spread to the cathedral, and reduced it to ashes. Uneasy at the result of their victory, the rioters went into hiding outside the town, which was anew pillaged by the people of the neighbourhood, eager to avenge the death of their bishop.
The king alternately intervened in favour of the bishop and of the inhabitants till 1239. After that date the liberties of Laon were no more contested till 1331, when the commune was abolished. During the Hundred Years' War it was attacked and taken by the Burgundians, who gave it up to the English, to be retaken by Charles VII after his coronation. Under the League, Laon took the part of the Leaguers, and was taken by Henry IV.
- Before the Roman conquest of northern Gaul, Reims, founded circa 80 BC as *Durocorteron ("round fortress"; in Latin: Durocortōrum), served as the capital of the tribe of the Remi — whose name the town would subsequently echo. In the course of Julius Caesar's conquest of Gaul (58–51 BC), the Remi allied themselves with the Romans, and by their fidelity throughout the various Gallic insurrections secured the special favour of the imperial power. At its height in Roman times the city had a population in the range of 30,000 - 50,000 or perhaps up to 100,000.
Christianity had become established in the city by 260, at which period Saint Sixtus of Reims founded the bishopric of Reims. The consul Jovinus, an influential supporter of the new faith, repelled the Alamanni who invaded Champagne in 336; but the Vandals captured the city in 406 and slew Bishop Nicasius; and in 451 Attila the Hun put Reims to fire and sword.
In 496 – ten years after Clovis, King of the Salian Franks, won his victory at Soissons (486) — Remigius, the bishop of Reims, baptized him using the oil of the sacred phial – purportedly brought from heaven by a dove for the baptism of Clovis and subsequently preserved in the Abbey of Saint-Remi. Fo r centuries the events at the crowning of Clovis I became a symbol used by the monarchy to claim the divine right to rule.
Meetings of Pope Stephen II (752–757) with Pepin the Short, and of Pope Leo III (795–816) with Charlemagne (died 814), took place at Reims; and here Pope Stephen IV crowned Louis the Debonnaire in 816. Louis IV gave the city and countship of Reims to the archbishop Artaldus in 940. Louis VII (reigned 1137–1180) gave the title of duke and peer to William of Champagne, archbishop from 1176 to 1202, and the archbishops of Reims took precedence over the other ecclesiastical peers of the realm.
By the 10th century Reims had become a centre of intellectual culture. Archbishop Adalberon (in office 969 to 988), seconded by the monk Gerbert (afterwards (from 999 to 1003) Pope Silvester II), founded schools which taught the classical "liberal arts". (Adalberon also played a leading role in the dynastic revolution which elevated the Capetian dynasty in th e place of the Carolingians.)
The archbishops held the important prerogative of the consecration of the kings of France – a privilege which they exercised (except in a few cases) from the time of Philippe II Augustus (anointed 1179, reigned 1180–1223) to that of Charles X (anointed 1825). Louis VII granted the city a communal charter in 1139. The Treaty of Troyes (1420) ceded it to the English, who had made a futile attempt to take it by siege in 1360; but French patriots expelled them on the approach of Joan of Arc, who in 1429 had Charles VII consecrated in the cathedral. Louis XI cruelly suppressed a revolt at Reims, caused in 1461 by the salt tax. During the French Wars of Religion the city sided with the Catholic League (1585), but submitted to Henri IV after the battle of Ivry (1590).
Summing it up, if a city was there in Antiquity previous to 406 and was not Bordeaux, and was in Gaul, it was probably there in the centuries between Antiquity and us too. Feel free to continue the search on the wickipeejuh and perhaps also la ouiquipédie for Nice, Antibes, Vienne, Trier, Cologne, I'll cite you one poignant passage from Vienna:
Evidence has been found of continuous habitation since 500 BC, when the site of Vienna on the Danube River was settled by the Celts. In 15 BC, the Romans fortified the frontier city they called Vindobona to guard the empire against Germanic tribes to the north.
These Roman cities which are there today are as continuous as the Catholic Church!
Saying "the city lights went out" is part of the kind of mythology which says Medieval Church did not continue the Apostolic one in straight succession.
One which is far less credible than Odyssey and Iliad!
Hans Georg Lundahl
Our Lady of Mercy
Now, Octave of All Saints in 2018 (8.XI.2018), I wrote another work, linking back here:
Great Bishop of Geneva! : Deinippus in Corinth ...
It deals, by quoting, at the end, of why the Medieval arrangement was a fairly good one, and the quote is from Emily Kittell-Queller./HGL
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