Laying aside, therefore, reflexions of this kind as irrelevant and unjust, we may ask whether there are any other faults which may fairly be found with him. One must admit that there are. After all, they are not very important.
(1.) Striking as is his account of Justinian's reign, it has two blemishes. First, the offensive details about the vices of Theodora. Granting them to be well authenticated, which they are not, it was quite unworthy of the author and his subject to soil his pages with such a _chronique scandaleuse_. The defence which he sets up in his Memoirs, that he is "justified in painting the manners of the times, and that the vices of Theodora form an essential feature in the reign and character of Justinian," cannot be admitted. First, we are not sure that the vices existed, and were not the impure inventions of a malignant calumniator. Secondly, Gibbon is far from painting the manners of the time as a moralist or an historian; he paints them with a zest for pruriency worthy of Bayle or Brantome. It was an occasion for a wise scepticism to register grave doubts as to the infamous stories of Procopius. A rehabilitation of Theodora is not a theme calculated to provoke enthusiasm, and is impossible besides from the entire want of adequate evidence. But a thoughtful writer would not have lost his time, if he referred to the subject at all, in pointing out the moral improbability of the current accounts. He might have dwelt on the _unsupported_ testimony of the only witness, the unscrupulous Procopius, whom Gibbon himself convicts on another subject of flagrant mendacity. But he would have been especially slow to believe that a woman who had led the life of incredible profligacy he has described, would, in consequence of "some vision either of sleep or fancy," in which future exaltation was promised to her, assume "like a skilful actress, a more decent character, relieve her poverty by the laudable industry of spinning wool, and affect a life of chastity and solitude in a small house, which she afterwards changed into a magnificent temple." Magdalens have been converted, no doubt, from immoral living, but not by considerations of astute prudence suggested by day-dreams of imperial greatness. Gibbon might have thought of the case of Madame de Maintenon, and how her reputation fared in the hands of the vindictive courtiers of Versailles; how a woman, cold as ice and pure as snow, was freely charged with the most abhorrent vices without an atom of foundation. But the truth probably is that he never thought of the subject seriously at all, and that, yielding to a regrettable inclination, he copied his licentious Greek notes with little reluctance.