LXVIII. Upon no other principle than that of the violent preoccupation of historians, can we account for the diversity with which the death of Julian the Apostate is related. Some say, that being mortally wounded in a battle with the Persians, and finding his dissolution approach, he catch’d his blood in his hands, and in a rage threw it up towards heaven, exclaiming with great earnestness to our Saviour, Thou hast conquered, Nazarene, thou hast conquered. Others tell us, that he tried in vain to extract the arrow from his wound, and in the attempt cut his hand with it, and finding himself in a desperate state, ordered, that they should carry him into the heat of the battle, to encourage his soldiers; and when he was dying, he with his last breath, gave thanks to the Gods for having blessed him with so glorious a death, in the flower of his age, and in the full career of his victories, and before he had experienced any reverse of fortune to tarnish his laurels; to which he added, that long before that era, the Gods had announced this death to him[6]. LXIX. The punishment of queen Bruneguilda, who, it is said, Clodovicus the second condemned to be torn to pieces by wild horses, for having taken away the lives of ten Kings, is very doubtful and suspicious. Mariana, who treats this relation as a mere fable, says, the French historians had a great propensity to credit and write marvellous occurrences, which he is at a loss whether to impute to their simplicity or their assurance; and Pasquier refutes separately and distinctly, every accusation that has been charged on that queen. LXX. Historians are much divided in their opinions, with respect to how the popes came to change their names upon their exaltation to the papal chair. Fr. Paul Sarpi attributes the origin of it to the Germans, whose names sounding harsh and dissonant in the ears of the Italians, they upon being elected popes changed them; which came afterwards to be a custom, says this author, that was followed by the other popes, and by which they meant to express, that they had changed their private and human affections for public and divine cares. Platina pretends, that Sergius the second was the first that changed his name, because that he before went by, had a harsh sound. Baronius treats this reason with contempt, and attributes the origin of the practice to Sergius the third, whose name happening to be Peter, he, from a motive of humility, divested himself of the name of the Prince of the Apostles. Onuphrius believes, that John the twenty-second first set this example, because he would not preserve as pope, the name of Octavianus, which had a heathenish sound. Many are of opinion, that this changing the name was done to imitate St. Peter, whose name of Simon was by our Redeemer changed to that of Cephas.