[KALKI]

Edward Gibbon (8 May 1737[1] – 16 January 1794) was an English historian and Member of Parliament. His most important work, The History of the Decline and Fall of the Roman Empire, was published in six volumes between 1776 and 1788. The Decline and Fall is known for the quality and irony of its prose, its use of primary sources, and its open criticism of organised religion.

Early life: 1737–1752

Edward Gibbon was born in 1737, the son of Edward and Judith Gibbon at Lime Grove, in the town of Putney, Surrey. He had six siblings: five brothers and one sister, all of whom died in infancy. His grandfather, also named Edward, had lost all of his assets as a result of the South Sea Bubble stock market collapse in 1720, but eventually regained much of his wealth, so that Gibbon's father was able to inherit a substantial estate.

As a youth, Gibbon's health was under constant threat. He described himself as "a puny child, neglected by my Mother, starved by my nurse". At age nine, he was sent to Dr. Woddeson's school at Kingston upon Thames (now Kingston Grammar School), shortly after which his mother died. He then took up residence in the Westminster School boarding house, owned by his adored "Aunt Kitty", Catherine Porten. Soon after she died in 1786, he remembered her as rescuing him from his mother's disdain, and imparting "the first rudiments of knowledge, the first exercise of reason, and a taste for books which is still the pleasure and glory of my life". By 1751, Gibbon's reading was already extensive and certainly pointed toward his future pursuits: Laurence Echard's Roman History (1713), William Howel(l)'s An Institution of General History (1680–85), and several of the 65 volumes of the acclaimed Universal History from the Earliest Account of Time (1747–1768)



Oxford, Lausanne, and a religious journey: 1752–1758

Following a stay at Bath in 1752 to improve his health, at the age of 15 Gibbon was sent by his father to Magdalen College, Oxford, where he was enrolled as a gentleman-commoner. He was ill-suited, however, to the college atmosphere and later rued his 14 months there as the "most idle and unprofitable" of his life. Because he himself says so in his autobiography, it used to be thought that his penchant for "theological controversy" (his aunt's influence) fully bloomed when he came under the spell of the deist or rationalist theologian Conyers Middleton (1683–1750), the author of Free Inquiry into the Miraculous Powers (1749). In that tract, Middleton denied the validity of such powers; Gibbon promptly objected, or so the argument used to run. The product of that disagreement, with some assistance from the work of Catholic Bishop Jacques-Bénigne Bossuet (1627–1704), and that of the Elizabethan Jesuit Robert Parsons (1546–1610), yielded the most memorable event of his time at Oxford: his conversion to Roman Catholicism on 8 June 1753. He was further "corrupted" by the 'free thinking' deism of the playwright/poet couple David and Lucy Mallet; and finally Gibbon's father, already "in despair," had had enough. David Womersley has shown, however, that Gibbon's claim to having been converted by a reading of Middleton is very unlikely, and was introduced only into the final draft of the "Memoirs" in 1792–93.[8] Bowersock suggests that Gibbon fabricated the Middleton story retrospectively in his anxiety about the impact of the French Revolution and Edmund Burke's claim that it was provoked by the French philosophes, so influential on Gibbon.

Within weeks of his conversion, the youngster was removed from Oxford and sent to live under the care and tutelage of Daniel Pavillard, Reformed pastor of Lausanne, Switzerland. It was here that he made one of his life's two great friendships, that of Jacques Georges Deyverdun (the French language translator of Goethe's The Sorrows of Young Werther); the other being John Baker Holroyd (later Lord Sheffield). Just a year and a half later, after his father threatened to disinherit him, on Christmas Day, 1754, he reconverted to Protestantism. "The various articles of the Romish creed," he wrote, "disappeared like a dream".

He remained in Lausanne for five intellectually productive years, a period that greatly enriched Gibbon's already immense aptitude for scholarship and erudition: he read Latin literature; travelled throughout Switzerland studying its cantons' constitutions; and studied the works of Hugo Grotius, Samuel von Pufendorf, John Locke, Pierre Bayle, and Blaise Pascal.