But we have hardly finished admiring the brilliant picture of the conquest of Africa and Italy, before Gibbon gives us further proofs of his many-sided culture and catholicity of mind. His famous chapter on the Roman law has been accepted by the most fastidious experts of an esoteric science as a masterpiece of knowledge, condensation, and lucidity. It has actually been received as a textbook in some of the continental universities, published separately with notes and illustrations. When we consider the neglect of Roman jurisprudence in England till quite recent times, and its severe study on the Continent, we shall better appreciate the mental grasp and vigour which enabled an unprofessional Englishman in the last century to produce such a dissertation. A little further on (chapter forty-seven) the history of the doctrine of the Incarnation, and the controversies that sprang up around it, are discussed with a subtlety worthy of a scientific theologian. It is perhaps the first attempt towards a philosophical history of dogma, less patient and minute than the works of the specialists of modern Germany on the same subject, but for spirit, clearness, and breadth it is superior to those profound but somewhat barbarous writers. The flexibility of intellect which can do justice in quick succession to such diverse subjects is very extraordinary, and assuredly implies great width of sympathy and large receptivity of nature.
Having terminated the period of Justinian, Gibbon makes a halt, and surveys the varied and immense scene through which he will presently pass in many directions. He rapidly discovers _ten_ main lines, along which he will advance in succession to his final goal, the conquest of Constantinople. The two pages at the commencement of the forty-eighth chapter, in which he sketches out the remainder of his plan and indicates the topics which he means to treat, are admirable as a luminous _précis_, and for the powerful grasp which they show of his immense subject. It lay spread out all before him, visible in every part to his penetrating eye, and he seems to rejoice in his conscious strength and ability to undertake the historical conquest on which he is about to set out. "Nor will this scope of narrative," he says, "the riches and variety of these materials, be incompatible with the unity of design and composition. As in his daily prayers the Mussulman of Fez or Delhi still turns his face towards the temple of Mecca, the historian's eye will always be fixed on the city of Constantinople." Then follows the catalogue of nations and empires whose fortunes he means to sing. A grander vision, a more majestic procession, never swept before the mind's eye of poet or historian.