158. 

I. Sanctus Paulinus, patriarcha Aquileiensis: Opera omnia, in Migne, Tom. XCIX. col. 9-684, reprint of Madrisius’ ed., Venice, 1737, folio, 2d ed. 1782. His poems are given by Dümmler: Poet. Lat. aevi Carolini I. (Berlin, 1880), pp. 123-148.

II. Vita Paulini, by Madrisius in Migne’s ed. col. 17-130. Cf. Du Pin, VI. 124. Ceillier, XII. 157-164. Hist. litt. de la France, IV. 284-295; Bähr: Geschichte der römischen Literatur im Karolingischen Zeitalter, Carlsruhe, 1840 (pp. 88, 356-359); Ebert, II., 89-91.

Paulinus, patriarch of Aquileia, was born about 726 in Forum Julii, now Friuli, near Venice. He entered the priesthood, was employed in teaching and arrived at eminence as a scholar. He played a prominent part in the affairs of his country, and his services in suppressing a Lombard insurrection met, in the year 776, with recognition and reward by Charlemagne, who gave him an estate and in 787 elevated him to the patriarchal see of Aquileia. He carried on a successful mission among the Carinthians, a tribe which lived near Aquileia, and also another among their neighbors, the Avari (the Huns). He opposed with vigor the Adoptionists, and his writings contributed much to the extinction of the sect. He lived entirely for God and his church, and won the hearts of his spiritual children. Perhaps the most striking proof of his virtue is the warm friendship which existed between himself and Alcuin. The latter is very, enthusiastic in his praise of the learning and accomplishments of Paulinus. Charlemagne seems to have valued him no less. With such encouragement Paulinus led a busy and fruitful life, participating in synods and managing wisely his see until his death on January 11, 804. Very, soon thereafter he was popularly numbered among the saints, and stories began to be told of his miraculous powers. His bones were deposited in the high altar of the collegiate church of Friuli, or as the place was called Civitas Austriae. The church underwent repairs, and his bones were for a time laid by those of the martyr Donatus, but at length on January 26, 1734, they were separated and with much pomp placed in the chapel under the choir of the great basilica of Friuli.

The writings of Paulinus comprise (1) Brief treatise against Elipandus, archbishop of Toledo and primate of Spain, who is generally regarded as the father of Adoptionism. It was issued in the name of the council of Frankfort-on-the-Main (794), and sent into Spain. It was first published by Jean de Tillet, in 1549. (2) Three books against Felix of Urgel, also against the Adoptionists. It was prepared in 796 by order of Charlemagne, and probably submitted to Alcuin, agreeably to the author’s request. It is the most important work of Paulinus, though by no means the best in point of style. The Felix addressed was bishop of Urgel and the leader of the Adoptionists. Paulinus refutes the heretics by quotations of Scripture and the Fathers. The work is elaborately annotated by Madrisius, and thus rendered much more intelligible. (3) A deliverance by the council of Friuli, held in 796, upon the Trinity and the Incarnation. (4) An exhortation to virtue, addressed to Henry, count or duke of Friuli. It was written about 795, and consists of sixty-six chapters upon the virtues to be practiced and the vices to be shunned by the duke. The style is excellent. The work was once claimed for Augustin, but this is now conceded to be an error. Nine of the chapters (x.-xv. xvii.-xix. ) are copied from The contemplative life, a work by Pomerius, a Gallican churchman of the fifth century. On the other hand, chapters xx.-xlv. have been plagiarized in an Admonitio ad filium spiritualem which was long supposed to be by Basil the Great.

(5) Epistles. (a) To Heistulfus, who had murdered his wife on a charge of adultery preferred against her by a man of bad character. It was written from Frankfort, in 794, during the council mentioned above. Paulinus sternly rebukes Heistulfus for his crime, and tells him that if he would be saved he must either enter a monastery or lead a life of perpetual penitence, of which he gives an interesting description. The letter passed into the Canon Law about 866. It has been falsely attributed to Stephen V. (b) To Charlemagne, an account of the council of Altinum in 803. (c) Fragments of three other letters to Charlemagne, and of one (probably) to Leo IlI.

(6) Verses. (a) The rule of faith, a poem of one hundred and fifty-one hexameters, devoid of poetical merit, in which along with a statement of his belief in the Trinity and the Incarnation Paulinus gives a curious description of Paradise and of Gehenna, and to the latter sends the heretics, several of whom he names. (b) Hymns and verses, upon different subjects. (c) A poem on duke Eric.

(7) A Mass.

(8) The preface to a tract upon repentance which enjoins confession to God in tender words.

(9) A treatise upon baptism.

159. Alcuin

I. Beatus Flaccus Albinus seu Alcuinus: Opera omnia, Migne, Tom. C. CI., reprint of the ed. of Frobenius. Ratisbon, 1772, 2 vols. fol. Monumenta Alcuiniana, a P. Jaffé preparata, ed. Wattenbach et Dümmler (vol. vi. Bibliotheca rerum germanicarum). Berlin, 1773. It contains his letters, poems and life of Willibrord. His poems (Carmina) have been separately edited by E. Dümmler in Poetae Latini aevi Carolini, I. 1. 169-351, and some additional poetry is given in Addenda, Tom. II. 692.

II. Vita (Migne, C. col. 89-106), anonymous, but probably by a monk of Ferrières, based upon information given by Sigulf, Alcuin’s pupil and successor as abbot of Ferrières. De vita B. F. Albini seu Alcuini commentatio (col. 17-90), by Froben, for the most part an expansion of the former by the introduction of discussions upon many points. Eulogium historicum Beati Alcuini (CI. col. 1416-1442), by Mabillon. Of interest and value also are the Testimonia veterum et quorumdam recentiorum scriptorum (col. 121-134), brief notices of Alcuin by contemporaries and others.

III. Modern biographies and more general works in which Alcuin is discussed. Friedrich Lorentz: Alcuin’s Leben, Halle, 1829, Eng, trans. by Jane Mary Slee, London, 1837. Francis Monnier: Alcuin et son influence littéraire, religieuse et politique chez les France, Paris, 1853, 2d ed. entitled Alcuin et Charlemagne, Paris, 1864. Karl Werner: Alcuin and sein Jahrhundert, Paderborn, 1876, 2d ed. (unchanged), 1881. J. Bass Mullinger: The schools of Charles the Great, London, 1877. Cf. Du Pin, VI. 121-124. Ceiller, XII. 165-214. Hist. Lit. de la France, IV. 295-347. Clarke, II. 453-459. Bähr, 78-84; 192-195; 302-341. Wattenbach, 3d ed. I. 123 sqq; Ebert, II. 12-36. Guizot: History of Civilization, Eng. trans, , Bohn’s ed. ii. 231-253. The art. Alcuin by Bishop Stubbs in Smith and Wace, Dict. Chr. Biog. (i. 73-76), deserves particular mention.

Flaccus Albinus, or, as he is commonly called in the Old English form, Alcuin (“friend of the temple”), the ecclesiastical prime minister of Charlemagne, was born in Yorkshire about 735. He sprang from a noble Northumbrian family, the one to which Willibrord, apostle of the Frisians, belonged, and inherited considerable property, including the income of a monastic society on the Yorkshire coast. At tender age he was taken to the famous cathedral school at York, and there was educated by his loving and admiring friends, Egbert, archbishop of York (732-766) and founder of the school, and Ethelbert, its master. With the latter he made several literary journeys on the continent, once as far as Rome, and each time returned laden with MS. treasures, secured, by a liberal expenditure of money, from different monasteries. Thus they greatly enlarged the library which Egbert had founded. In 766 Ethelbert succeeded Egbert in the archbishopric of York, and appointed Alcuin, who had previously been a teacher, master of the cathedral school, ordained him a deacon, Feb. 2, 767, and made him one of the secular canons of York minster. In 767 he had Liudger for a pupil. Some time between the latter year and 780, Ethelbert sent him to Italy on a commission to Charlemagne, whom he met, probably at Pavia. In 780 Ethelbert retired from his see and gave over to Alcuin the care of the library, which now was without a rival in England. Alcuin gives a catalogue of it, thus throwing welcome light upon the state of learning at the time. In 780 Alcuin again visited Rome to fetch the pallium for Eanbald, Ethelbert’s successor.

On his return he met Charlemagne at Parma (Easter, 781), and was invited by him to become master of the School of the Palace. This school was designed for noble youth, was attached to the court, and held whenever the court was. Charlemagne and his family and courtiers frequently attended its sessions, although they could not be said to be regular scholars. The invitation to teach this school was a striking recognition of the learning and ability of Alcuin, and as he perceived the possibilities of the future thus unexpectedly opened to him he accepted it, although the step involved a virtual abnegation of his just claim upon the archiepiscopate of York. In the next year (782), having received the necessary permission to go from his king and archbishop, he began his work. The providential design in this event is unmistakable. Just at the time when the dissensions of the English kings practically put a stop to educational advance in England, Alcuin, the greatest teacher of the day, was transferred to the continent in order that under the fostering and stimulating care of Charlemagne he might rescue it from the bondage of ignorance. But the effort taxed his strength. Charlemagne, although he attended his instruction and styles him “his dear teacher,” at the same time abused his industry and patience, and laid many very heavy burdens upon him. Alcuin had not only to teach the Palatine school, which necessitated his moving about with the migratory court to the serious interruption of his studies, but to prepare and revise books for educational and ecclesiastical uses, and in general to superintend the grand reformatory schemes of Charlemagne. How admirably he fulfilled his multifarious duties, history attests. The famous capitulary of 787 which Charlemagne issued and which did so much to advance learning, was of his composition. The Caroline books, which were quite as remarkable in the sphere of church life, were his work, at least in large measure. For his pecuniary support and as a mark of esteem Charlemagne gave him the monasteries of St. Lupus at Troyes and Bethlehem at Ferrières, and the cell of St. Judecus on the coast of Picardy (St. Josse sur mer). But the care of these only added to his burdens. In 789 he went to England on commission from Charlemagne to King Offa of Mercia, and apparently desired to remain there. Thence in 792 he sent in the name of the English bishops a refutation of image-worship. But in 793 Charlemagne summoned him to his side to defend the church against the heresy of Adoptionism and image-worship, and he came. In 794 he took a prominent part, although simply a deacon, in the council of Frankfort, which spoke out so strongly against both, and in 799, at the council of Aachen, he had a six days’ debate with Felix, the leader of the Adoptionists, which resulted in the latter’s recantation. In his negotiations with the Adoptionists he had the invaluable aid of the indefatigable monk, Benedict, of Nursia. In 796, Charlemagne gave him in addition to the monasteries already mentioned that of St. Martin at Tours and in 800 those of Cormery and Flavigny. The monastery of Tours owned twenty thousand serfs and its revenue was regal. To it Alcuin retired, although he would have preferred to go to Fulda. There he did good work in reforming the monks, regulating the school and enlarging the library. His most famous pupil during this period of his life was Rabanus Maurus. In the year of his death he established a hospice at Duodecim Pontes near Troyes; and just prior to this event he gave over the monastery of Tours to his pupil Fredegis, and that of Ferrières to another pupil, Sigulf. It is remarkable that he died upon the anniversary on which he had desired to die, the Festival of Pentecost, May 19, 804. He was buried in the church of St. Martin, although in his humility he had requested to be buried outside of it.

One of his important services to religion was his revision of the Vulgate (about 802) by order of Charlemagne, on the basis of old and correct MSS., for he probably knew little Greek and no Hebrew. This preserved a good Vulgate text for some time.

Alcuin was of a gentle disposition, willing, patient and humble, and an unwearied student. He had amassed all the treasures of learning then accessible. He led his age, yet did not transcend it, as Scotus Erigena did his. He was not a deep thinker, rather he brought out from his memory the thoughts of others. He was also mechanical in his methods. Yet he was more than a great scholar and teacher, he was a leader in church affairs, not only on the continent, but, as his letters show, also in England. Charlemagne consulted him continually, and would have done better had he more frequently followed his advice. Particularly is this true respecting missions. Alcuin saw with regret that force had been applied to induce the Saxons to submit to baptism. He warned Charlemagne that the result would be disastrous. True Christians can not be made by violence, but by plain preaching of the gospel in the spirit of love. He would have the gospel precepts gradually unfolded to the pagan Saxons, and then as they grew in knowledge would require from them stricter compliance. Alcuin gave similar council in regard to the Huns. His opinions upon other practical points are worthy of mention. Thus, he objected to the employment of bishops in military affairs, to capital punishment, to the giving up of persons who had taken refuge in a church, and to priests following a secular calling. He was zealous for the revival of preaching and for the study of the Bible. On the other hand he placed a low estimate upon pilgrimages, and preferred that the money so spent should be given to the poor.

Writings. — The works of Alcuin are divided into nine classes.

I. Letters. A striking peculiarity of these letters is their address. Alcuin and his familiar correspondents, following an affectation of scholars in the middle age, write under assumed names. Among his correspondents are kings, patriarchs, bishops and abbots. The value of these letters is very great. They throw light upon contemporary history, and such as are private, and these are numerous, allow us to look into Alcuin’s heart. Many of them, unfortunately, are lost, and some are known to exist unprinted, as in the Cotton collection. Those now printed mostly date from Tours, and so belong to his closing years. They may be roughly divided into three groups: (1) those to English correspondents. These show how dear his native land was to Alcuin, and how deeply interested he was in her affairs. (2) Those to Charlemagne, a large and the most important group. Alcuin speaks with freedom, yet always with profound respect. (3) Those to his bosom friend, Arno of Salzburg.

II. Exegetical Miscellany. (a) Questions and answers respecting the interpretation of Genesis. (b) Edifying and brief exposition of the Penitential Psalms, Psalm CXVIII and the Psalm of Degrees. (c) Short commentary on Canticles. (d) Commentary on Ecclesiastes. (e) A literal, allegorical and moral Interpretation of the Hebrew names of our Lord’s ancestors (in which he makes much out of the symbolism of the numbers). (f) Commentary on portions of John’s Gospel. (g) On Titus, Philemon, Hebrews. These comments, are chiefly derived from the Fathers, and develop the allegorical and moral sense of Scripture. That on John’s Gospel is the most important. The plan of making a commentary out of extracts was quickly followed and was indeed the only plan in general use in the Middle Age.

III. Dogmatic Miscellany. (a) The Trinity, written in 802, dedicated to Charlemagne, a condensed statement of Augustin’s teaching on the subject. It was the model for the “Sentences” of the twelfth century. It is followed by twenty-eight questions and answers on the Trinity. (b) The Procession of the Holy Spirit, similarly dedicated and made up of patristic quotations. (c) Brief treatise against the heresy of Felix (Adoptionism). (d) Another against it in seven books. (e) A treatise against Elipandus in four books. (f) Letter against Adoptionism, addressed to some woman. These writings on Adoptionism are very able and reveal learning and some independence.

IV. Liturgical and Ethical Works. (a) The Sacraments, a collection of mass-formulae, from the use of Tours. (b) The use of the Psalms, a distribution of the Psalms under appropriate headings so that they can be used as prayers, together with explanations and original prayers: a useful piece of work. (c) Offices for festivals, the Psalms sang upon the feast days, with prayers, hymns, confessions and litanies: a sort of lay-breviary, made for Charlemagne. (d) A letter to Oduin, a presbyter, upon the ceremony of baptism. (e) Virtues and vices, dedicated to Count Wido, compiled from Augustin. (f) The human soul, addressed in epistolary form to Eulalia (Gundrada), the sister of Adalhard, abbot of Corbie, in France. (g) Confession of sins, addressed to his pupils at St. Martin’s of Tours.

V. Hagiographical Works. (a) Life of St. Martin of Tours, rewritten from Sulpicius Severus. (b) Life of St. Vedast, bishop of Atrebates (Arras), and (c) Life of the most blessed presbyter Requier, both rewritten from old accounts. (d) Life of St. Willibrord, bishop of Utrecht, his own ancestor, in two books, one prose, the other verse. This is an original work, and valuable as history.

VI. Poems. The poetical works of Alcuin are very numerous, and of very varied character, including prayers, inscriptions for books, churches, altars, monasteries, etc., epigrams, moral exhortations, epistles, epitaphs, enigmas, a fable, and a long historical poem in sixteen hundred and fifty-seven lines upon the bishops and saints of the church of York from its foundation to the accession of Eanbald. It is very valuable. In its earlier part it rests upon Bede, but from the ten hundred and seventh line to the close upon original information. It seems to have been written by Alcuin in his youth at York. Its style is evidently influenced by Virgil and Prudentius.

VII. Pedagogical Works. (a) Grammar. (b) Orthography. (c) Rhetoric. (d) Dialectics. (e) Dialogue between Pippin and Alcuin (f) On the courses and changes of the moon and the intercalary day (Feb. 24th). These works admit us into Alcuin’s school-room, and are therefore of great importance for the study of the learning of his day.

VIII. Dubious Works. (a) A confession of faith, in four parts, probably his. (b) Dialogue between teacher and pupils upon religion. (c) Propositions. (d) Poems.

IX. Pretended Works (a) The holy days. (b) Four homilies. (c) Poems.

160. St. Liudger

I. S. Liudgerus, Minigardefordensis Episcopus: Opera, in Migne, Tom. XCIX. col. 745-820.

II. The old Lives of S. Liudger are four in number. They are found in Migne, but best in Die Vitae Sancti Liudgeri ed. Dr. Wilhelm Diekamp. Münster, 1881 (Bd. IV. of the series: Die Geschichtsquellen des Bisthums Münster). Dr. Diekamp presents revised texts and ample prolegomena and notes. (1) The oldest Vita (pp. 3-53) is by Altfrid, a near relative of Liudger and his second successor in the see of Münster. It was written by request of the monks of Werden about thirty years after Liudger’s death, rests directly upon family and other contemporary testimony, and is the source of all later Lives. He probably divided his work into two books, but as the first book is in two parts, Leibnitz, Pertz and Migne divide the work into three books, of which the first contains the life proper, the second the miracles wrought by the saint himself, and the third those wrought by his relics. (2) Vita Secunda (pp. 54-83) was written by a monk of Werden about 850. The so-called second book of this Life really belongs to (3) Vita tertia (pp. 85-134.) (2) Follows Altfrid, but adds legendary and erroneous matter. (3) Written also by a Werden monk about 890, builds upon (1) and (2) and adds new matter of a legendary kind. (4) Vita rythmica (pp. 135-220), written by a Werden monk about 1140. Biographies of Liudger have been recently written in German by Luise von Bornstedt (Münster, 1842); P. W. Behrends (Neuhaldensleben u. Gardelegen, 1843); A. Istvann (Coesfeld, 1860); A. Huesing (Münster, 1878); L. Th. W. Pingsmann (Freiburg im Breisgau, 1879). Cf. Diekamp’s full bibliography, pp. CXVIII.-CXMI. For literary criticism see Ceillier, XII. 218. Hist. Lit. de la France, V. 57-59. Ebert, II. 107, 338, 339.

Liudger, or Ludger, first bishop of Münster, was born about 744 at Suecsnon (now Zuilen) on the Vecht, in Frisia. His parents, Thiadgrim and Liafburg, were earnest Christians. His paternal grandfather, Wursing, had been one of Willibrord’s most zealous supporters (c. 5). He early showed a pious and studious disposition (c. 7). He entered the cloister school of Utrecht, taught by the abbot Gregory, whose biographer he became, laid aside his secular habit and devoted himself to the cause of religion. His proficiency in study was such that Gregory made him a teacher (c. 8). During the year 767 he received further instruction from Alcuin at York, and was ordained a deacon (c. 9). In 768 he was in Utrecht; but for the next three years and a half with Alcuin, although Gregory had been very loath to allow him to go the second time. He would have staid longer if a Frisian trader had not murdered in a quarrel a son of a count of York. The ill feeling which this event caused, made it unsafe for any Frisian to remain in York, and so taking with him “many books” (copiam librorum), he returned to Utrecht (c. 10). Gregory had died during his absence (probably in 771), and his successor was his nephew, Albric, a man of zeal and piety. Liudger was immediately on his return to York pressed into active service. He was sent to Deventer on the Yssel in Holland, where the saintly English missionary Liafwin had just died. A horde of pagan Saxons had devastated the place, burnt the church and apparently undone Liafwin’s work (c. 13). Liudger was commissioned to rebuild the church and to bury the body of Liafwin, which was lost. Arrived at the spot he was at first unsuccessful in finding the body, and was about to rebuild the church without further search when Liafwin appeared to him in a vision and told him that his body was in the south wall of the church, and there it was found (c. 14). Albric next sent him to Frisia to destroy the idols and temples there. Of the enormous treasure taken from the temples Charlemagne gave one-third to Albric. In 777 Albric was consecrated bishop at Cologne, and Liudger at the same time ordained a presbyter.

For the next seven years Liudger was priest at Doccum in the Ostergau, where Boniface had died, but during the three autumn months of each year he taught in the cloister school at Utrecht (c. 15). At the end of this period Liudger was fleeing for his life, for the pagan Wutukint, duke of the Saxons, invaded Frisia, drove out the clergy, and set up the pagan altars. Albric died of a broken heart, unable to stand the cruel blow. Liudger with two companions, Hildigrim and Gerbert, retired to Rome, where for two and a half years he lived in the great Benedictine monastery of Monte Cassino (c. 18). There he not only had a pleasant retreat but also opportunity to study the working of the Benedictine rule. He did not, however, take monastic vows.

His fame for piety and learning had meanwhile reached the ears of Charlemagne, — probably through Alcuin, — and so on his return the emperor assigned to his care five Frisian districts (Hugmerchi, Hunusga, Fuulga, Emisga, Fedirga) upon the eastern side of the river Labekus (Lauwers), and also the island of Bant. His success as missionary induced him to undertake an enterprise in which even Willibrord had failed. He sailed over the German Ocean to Heligoland, then called Fosetelant (the land of the god Fosete). His confidence was justified by events. He made many converts, among them the son of the chief of the island who became a priest and a missionary. Shortly after on the mainland there was another irruption of pagans from East Frisia, and the usual disheartening scenes of burnt churches, scattered congregations, and martyred brethren were enacted. But once more the Christian faith conquered (c. 19). Charlemagne’s continued regard for Liudger was proved by his gift to him of the abbey Lothusa (probably Zele, near Ghent in Belgium), in order that its revenues might contribute to his support, or that being far from Frisia he might retreat thither in times of danger; and further by his appointment of him to the bishopric of Mimigernaford (later form Mimigardevord, now Münster, so called from the monasterium which he built there), in Westphalia, which was now sufficiently christianized to be ruled ecclesiastically. He still had under his care the five districts already named, although so far off. At first these charges were held by him as a simple presbyter, and in that capacity he carried out one of his darling purposes and built the famous monastery of Werden on the Ruhr, formerly called Diapanbeci. But persuaded by Hildebald he became the first bishop of Münster (c. 20). The year of this event is unknown, but it was between 802 and 805. Tireless in his activity he died in the harness. On Sunday, March 26, 809, he preached and performed mass at Coesfeld and at Billerbeck. In the evening he died (Acta II. c. 7). He was buried at Werden, which thus became a shrine of pilgrims.

The only extant writing of Liudger is his Life of St. Gregory, which gives a pleasing picture of the saint, in whose school at Utrecht many famous men, including bishops, were trained. Twelve of its twenty-two chapters are taken up with Boniface. Much of the matter is legendary. He also wrote a life of Albric, which is lost. His connection with Helmstedt is purely imaginary. The Liudger Monastery there was not founded by him, for it dates from the tenth century. The colony of monks may, however, have well come from Werden, and have therefore given the name Liudger to the monastery.

161. Theodulph of Orleans

I. Theodulph, Aurelianensis episcopus: Opera omnia, in Migne, Tom. CV. col. 187-380. His Carmina are in Dümmler’s Poëtae Lat. aev. Car. I. 2. pp. 437-581, 629, 630.

II. L. Baunard: Théodulfe, Orleans, 1860. Rzehulka: Theodulf, Breslau, 1875 (Dissertation). Cf. the general works, Mabillon: Analecta, Paris, 1675. Tom. I. pp. 386 sqq.; Tiraboschi: Historia della letteratura italiana new ed. Florence. 1805-18, 20 parts, III. l. pp. 196-205 (particularly valuable for its investigation of the obscure points of Theodulph’s life). Du Pin, VI. 124; Hist. Lit. de la France, IV. 459-474; Ceillier, XII. 262-271, Bähr, 91-95, 359, 860; Ebert, II. 70-84.

Theodulph, bishop of Orleans, one of the most useful churchmen of the Carolingian period, was probably born in Spain, past the middle of the eighth century. In 788 he attracted the notice of Charlemagne, who called him into France and made him abbot of Fleury and of Aignan, both Benedictine monasteries in the diocese of Orleans, and later bishop of Orleans. He stood in high favor with his king and was entrusted with important commissions. He participated in the council of Frankfort (794); was made missus dominicus in 798; accompanied Charlemagne to Rome, sat as one of the judges in the investigation of the charges against Leo III. (800) and received from the supreme pontiff the pallium (801). He succeeded Alcuin (804) as first theological imperial counsellor. In 809 he sat in the council of Aix la Chapelle and by request of the emperor collected the patristic quotations in defence of the Filioque clause. In 811 he was witness to the emperor’s will. Louis the Pious, Charlemagne’s son and successor, for a time showed him equal honor and confidence, for instance in appointing him to meet Pope Stephen V. when he came to the coronation at Rheims (816). But two years afterwards he was suspected, it would seem without good reason, of complicity in king Bernard’s rebellion, and on Easter 818 was deposed and imprisoned at Angers, in the convent either of St. Aubin or of St. Serge. He stoutly persisted in his declaration of innocence, and in 821 he was released and reinstated, but died on his way back or shortly after his arrival in Orleans, and was buried in Orleans Sept. 19, 821.

Theodulph was an excellent prelate; faithful, discreet and wise. He greatly deplored the ignorance of his clergy and earnestly labored to elevate them. To this end he established many schools, and also wrote the Capitula ad presbyteros parochicae suae mentioned below. In this work he was particularly successful. The episcopal school of Orleans was famous for the number, beauty and accuracy of the MSS. it produced. In his educational work he enjoyed the assistance of the accomplished poet Wulfin. Theodulph was himself a scholar, well read both in secular and religious literature. He had also a taste for architecture, and restored many convents and churches and built the splendid basilica at Germigny, which was modelled after that at Aix la Chapelle. His love for the Bible comes out not only in the revision of the Vulgate he had made, and practically in his exhortation to his clergy to expound it, but also in those costly copies of the Bible which are such masterpieces of calligraphy. He was moreover the first poet of his day, which however is not equivalent to saying that he had much genius. His productions, especially his didactic poems, are highly praised and prized for their pictures of the times, rather than for their poetical power. From one of his minor poems the interesting fact comes out that he had been married and had a daughter called Gisla, who was the wife of a certain Suavaric.

The extant prose works of Theodulph are: 1. Directions to the priests of his diocese, written in 797. They are forty-six in number and relate to the general and special duties of priests. The following are some of the more instructive directions: Women must not approach the altar during the celebration of mass (c. 6). Nothing may be kept in the churches except holy things (c. 8). No one save priests and unusually holy laity may be buried in churches (c. 9). No woman is allowed to live in the house with a priest (c. 12). Priests must not get drunk or frequent taverns (c. 13). Priests may send their relatives to monastic schools (c. 19). They may keep schools themselves in which free instruction is given (c. 20). They must teach everybody the Lord’s Prayer and the Apostles’ Creed (c. 22). No work must be done on the Lord’s Day (c. 24). Priests are exhorted to prepare themselves to preach (c. 28). Daily, honest confession of sins to God ensures pardon; but confession to a priest is also enjoined in order that through his counsels and prayers the stain of sin may be removed (c. 30). True charity consists in the union of good deeds and a virtuous life (c. 34). Merchants should not sell their souls for filthy lucre (c. 35). Regulations respecting fasting (c. 36-43). All should come to church to celebrate mass and hear the preaching, and no one should eat before communicating (c. 46). 2. To the same, a treatise upon sins and their ecclesiastical punishment; and upon the administration of extreme unction. 3. The Holy Spirit. The collection of patristic passages in defense of the Filioque, made by order of Charlemagne (809), as mentioned above. It has a metrical dedication to the emperor. 4. The ceremony of baptism, written in 812 in response to Charlemagne’s circular letter on baptism which Magnus, archbishop of Sens (801-818), had forwarded to him. It consists of eighteen chapters, which minutely describe all the steps in the ceremony of baptism. 5. Fragments of two sermons.

The Poetical works of Theodulph are divided into six books. The first is entirely devoted to one poem; The exhortation to judges, in which besides describing a model judge and exhorting all judges to the discharge of their duties he relates his own experiences while missus and thus gives a most interesting picture of the time. The second book contains sixteen pieces, including epitaphs, and the verses which he wrote in the front of one of his illuminated Bibles giving a summary in a line of each book, and thus revealing his Biblical scholarship. The verses are prefaced in prose with a list of the books. The third book contains twelve pieces, including the verses to Gisla already mentioned. The fourth book contains nine pieces, the most interesting of which are c. 1 on his favorite authors, and c. 2 on the seven liberal arts, — grammar, rhetoric, dialectics, arithmetic, music, geometry and astrology. The fifth book contains four pieces: Consolation for the death of a certain brother, a fragment On the seven deadly sins, An exhortation to bishops, and four lines which express the evangelical sentiment that only by a holy life is heaven gained; without it pilgrimages avail nothing. The sixth book contains thirty pieces. Ten other poems appear in an appendix in Migne.

162. St. Eigil

I. Sanctus Eigil, Fuldensis abbas: Opera, in Migne, Tom. CV. col. 381-444. His Carmina are in Poetae Latini aevi Carolini, ed. Dümmler I. 2 (Berlin, 1881).

II. S. Eigilis vita auctore Candido monacho Fuldensi, in Migne CV. col. 383-418. Hist. Lit. de la France, IV. 475-478. Ceillier, XII. 272, 273. Ebert, II. Cf. Carl Schwartz: Uebersetzung und Bemerkungen zu Eigil’s Nachrichten über die Gründung und Urgeschichte des Klosters Fulda. Fulda, 1858.

Eigil was a native of Noricum, the name then given to the country south of the Danube, around the rivers Inn and Drave, and extending on the south to the banks of the Save. In early childhood, probably about 760, he was placed in the famous Benedictine monastery of Fulda in Hesse, whose abbot, its founder Sturm (Sturmi, Sturmin), was his relative. There Eigil lived for many years as a simple monk, beloved and respected for piety and learning. Sturm was succeeded on his death (779) by Baugolf, and on Baugolf’s resignation Ratgar became abbot (802). Ratgar proved to be a tyrant, and expelled Eigil because he was too feeble to work. In 817, Ratgar was deposed, and the next year (818) Eigil was elected abbot. A few months afterwards, Ratgar appeared as a suppliant for readmission to the monastery. “It was not in Eigil’s power to grant this request, but his influence was used to gain for it a favorable response at court [i.e. with Louis the Pious], and Ratgar for thirteen years longer lived a submissive and penitent member of the community which had suffered so much at his hands.” This single incident in the life of Eigil goes far to prove his right to the title of saint.

Loath as he had been to accept the responsible position of abbot in a monastery which was in trouble, he discharged its duties with great assuiduity. He continued Ratgar’s building operations, but without exciting the hatred and rebellion of his monks. On the contrary, Fulda once more prospered, and when he died, June 15, 822, he was able to give over to his successor and intimate friend, Rabanus Maurus, a well ordered community.

The only prose writing of Eigil extant is his valuable life of Sturm. It was written by request of Angildruth, abbess of Bischofheim, and gives an authentic account of the founding of Fulda. Every year on Sturm’s day (Dec. 17) it was read aloud to the monks while at dinner. Eigil’s own biography was written by Candidus, properly Brunn, whom Ratgar had sent for instruction to Einhard at Seligenstadt, and who was principal of the convent school under Rabanus Maurus. The biography is in two parts, the second being substantially only a repetition in verse of the first.

163. Amalarius

I. Symphosius Amalarius: Opera omnia in Migne, Tom. CV. col. 815-1340. His Carmina are in Dümmler, Poetae Latini aevi Carolini, I.

II. Du Pin, VII. 79, 158-160. Ceillier, XII. 221-223. Hist. Lit. de la France, IV. 531-546. Clarke, II. 471-473. Bähr, 380-383. Hefele, IV. 10, 45, 87, 88. Ebert, II. 221, 222.

Amalarius was a deacon and priest in Metz, and died in 837, as abbot of Hornbach in the same diocese. It is not known when or where he was born. During the deposition of Agobard (833-837), Amalarius was head of the church at Lyons. He was one of the ecclesiastics who enjoyed the friendship of Louis the Pious, and took part in the predestination controversy, but his work against Gottschalk, undertaken at Hincmar’s request, is lost. He was prominent in councils. Thus he made the patristic compilation from the Fathers (particularly from Isidore of Seville) and councils upon the canonical life, which was presented at the Diet at Aix-la-Chapelle in 817, and partly that upon image-worship in the theological congress of Paris, presented Dec. 6, 825. In 834, as representative of Agobard, he held a council at Lyons and discoursed to the members for three days upon the ecclesiastical offices, as explained in his work mentioned below. The majority approved, but Florus of Lyons did not, and sent two letters to the council at Diedenhofen, calling attention to Amalarius insistence upon the use of the Roman order and his dangerous teaching: that there was a threefold body of Christ, (1) the body which he had assumed, (2) the body which he has in us so long as we live, (3) the body which is in the dead. Hence the host must be divided into three parts, one of which is put in the cup, one on the paten and one on the altar, corresponding to these three forms respectively. Farther he was charged with teaching that the bread of the Eucharist stood for the body, the wine for the soul of Christ, the chalice for his sepulchre, the celebrant for Joseph of Arimathea, the archdeacon for Nicodemus, the deacons for the apostles, the sub-deaeons for the women at the sepulchre. But the council had business in hand of too pressing a character to admit of their investigating these charges. Not discouraged, Florus sent a similar letter to the council of Quiercy (838), and by this council the work of Amalarius was censured.

His writings embrace (1) Rules for the canonical life, already referred to. It treats of the duties of ecclesiastics of all grades.

(2) Four books upon The ecclesiastical offices. It was written by request of Louis the Pious, to whom it is dedicated, and was completed about 820. In order to make it better, Amalarius pursued special investigations in Tours, at the monastery of Corbie, and even went to Rome. In 827 he brought out a second and greatly improved edition. In its present shape the work is important for the study of liturgics, since it describes minutely the exact order of service as it was observed in the Roman church in the ninth century. If Amalarius had been content to have given merely information it would have been better for his reputation. As it was he attempted to give the reasons and the meanings of each part of the service, and of each article in any way connected with the service, and hence was led into wild and often ridiculous theorizing and allegorizing. Thus the priest’s alb signifies the subduing of the passions, his shoes, upright walking; his cope, good works; his surplice, readiness to serve his neighbors; his handkerchief, good thoughts, etc.

(3) On the order of the anthems, i.e. in the Roman service. It is a compilation of the antiphones of the Roman and French. churches.

(4) Eclogues on the office of the Mass, meaning again the Roman mass. This insistence upon the Roman order was directed against Archbishop Agobard of Lyons, who had not only not adopted the Roman order, but had expurgated the liturgy of his church of everything which in his judgment savored of false doctrine or which was undignified in liturgical expression.

(5) Epistles. The first letter, addressed to Jeremiah, archbishop of Sens, on the question whether one should write Jhesus or Jesus. The second is Jeremiah’s reply, deciding in favor of Jhesus. In the third, Amalarius asks Jonas of Orleans whether one should use I H C or I H S as a contraction of Jesus. Jonas favored I H S. The fourth is on the Eucharist. Rantgarius is his correspondent. Amalarius maintains the Real Presence. He says the first cup at supper signified the Old Testament sacrifices, the figure of the true blood, which was in the second cup. The fifth letter is to Hetto, a monk, who had asked whether “seraphin” or “seraphim” is the correct form. Amalarius replies with learned ignorance that both are correct, for “seraphin” is neuter and “seraphim,” masculine! The sixth is the most important of the series. It is addressed to a certain Guntrad, who had been greatly troubled because Amalarius had spit shortly after having partaken of the Eucharist, and therefore had voided a particle of the body of Christ. Amalarius, in his reply, says that he had so much phlegm in his throat that he was obliged to spit very frequently. He did not believe, however, that God would make that which helped his bodily injure his spiritual health. He then goes on to say that the true honor of the body of Christ is by the inner man, into which it enters as life. Hence if one who inwardly revered the host should accidentally or unavoidably spit out a fragment of the host he must not be judged as thereby dishonoring the body of Christ. He thus touches, without passing judgment upon, the position of the Stercoranists. The last letter is only a fragment and is so different in style from the former that it probably is not by Amalaritius of Metz.

164. Einhard

I. Einhardus: Opera in Migne, Tom. CIV. col. 351-610; and Vita Caroli in Tom. XCVII. col. 25-62; also complete Latin and French ed. by A. Teulet: Oeuvres complètes d’Éginhard, réunies pour la première fois et traduites en français. Paris, 1840-43, 2 vols. The Annales and Vita of Migne’s ed. are reprinted from Pertz’s Monumenta Germaniae historica (I. 135-189 and II. 433-463, respectively); separate ed. of the Vita, Hannover, 1839. The best edition of the Epistolae and Vita, is in Philipp Jaffé: Monumenta Carolina, Berlin, 1867, pp. 437-541; and of the Passio Marcellini et Petri is in Ernest Dümmler; Poëtae Latini aevi Carolini, Tom. II. (Berlin, 1884), pp. 125-135. Teulet’s translation of Einhard’s complete works has been separately issued, Paris, 1856. Einhard’s Vita Caroli has been translated into German by J. L. Ideler, Hamburg, 1839, 2 vols. (with very elaborate notes), and by Otto Abel, Berlin, 1850; and into English by W. Glaister, London, 1877, and by Samuel Epes Turner, New York, 1880. Einhard’s Annales have been translated by Otto Abel (Einhard’s Jarhbücher), Berlin, 1850.

II. Cf. the prefaces and notes in the works mentioned above. Also Ceillier, XII. 352-357. Hist. Lit. de la France, IV. 550-567. Bähr, 200-214. Ebert, II. 92-104. Also J. W. Ch. Steiner: Geschichte und Beschreibung der Stadt und ehemal Abtei Seligenstadt. Aschaffenburg, 1820.

Einhard (or Eginhard), the biographer of Charlemagne and the best of the historians of the Carolingian age, was the son of Einhard and Engilfrita, and was born about 770, in that part of the Valley of the Main which belongs to Hesse-Darmstadt. His family was noble and his education was conducted in the famous Benedictine monastic school of St. Boniface at Fulda, to which his parents sent gifts. About 792 the abbot Baugolf sent him to the court of Charlemagne, in order that his already remarkable attainments might be increased and his ability find ample scope. The favorable judgment and prophecy of Baugolf were justified by events. He soon won all hearts by his amiable disposition and applause by his versatile learning. He married Imma, a maiden of noble family, sister of Bernharius, bishop of Worms, and with her lived very happily for many years. She bore him a son named Wussin who became a monk at Fulda. He enjoyed the Emperor’s favor to a marked degree, and figured in important and delicate matters. Thus he was sent in 806 to Rome to obtain the papal signature to Charlemagne’s will dividing the empire among his sons. Again in 813 it was he who first suggested the admission of Louis to the co-regency. He superintended the building operations of Charlemagne, e.g. at Aix la Chapelle (Aachen), according to the ideas of Vitruvius, whom he studied diligently. His skill as a craftsman won him the academic title of Bezaleel. He pursued his studies and gathered a fine library of classic authors. He edited the court annals. Charlemagne’s death (814) did not alter his position. Louis the Pious retained him as councillor and appointed him in 817 instructor to his son Lothair. When trouble broke out (830) between father and son he did his best to reconcile them.

Although a layman he had received at different times since 815 a number of church preferments. Louis made him abbot of Fontenelle in the diocese of Rouen, of St. Peter’s of Blandigny and St. Bavon’s at Ghent, of St. Servais’ at Maestricht, and head of the church of St. John the Baptist at Pavia. On Jan. 11, 815, Louis gave Einhard and Imma the domains of Michelstadt and Mulinheim in the Odenwald on the Main; and on June 2 of that year he is first addressed as abbot. As the political affairs of the empire became more complicated he withdrew more and more from public life, and turned his attention to literature. He resigned the care of the abbey of Fontenelle in 823, and after administrating other abbeys sought rest at Michelstadt. There he built a church in which he put (827) the relics of the saints Marcellinus and Petrus which had been stolen from the church of St. Tiburtius near Rome. A year later, however, he removed to Mulinheim, which name he changed to Seligenstadt; there he built a splendid church and founded a monastery. After his unsuccessful attempt to end the strife between Louis and Lothair he retired altogether to Seligenstadt. About 836 he wrote his now lost work upon the Worship of the Cross, which he dedicated to Servatus Lupus. In 836 his wife died. His grief was inconsolable, and aroused the commiseration of his friends; and even the emperor Louis made him a visit of condolence. But he carried his burden till his death on March 14, 840. He is honored as a saint in the abbey of Fontenelle on February 20. His epitaph was written by Rabanus Maurus.

He and his wife were originally buried in one sarcophagus in the choir of the church in Seligenstadt, but in 1810 the sarcophagus was presented by the Grand Duke of Hesse to the count of Erbach, who claims descent from Einhard as the husband of Imma, the reputed daughter of Charlemagne. The count put it in the famous chapel of his castle at Erbach in the Odenwald.

Einhard was in stature almost a dwarf, but in mind he was in the esteem of his contemporaries a giant. His classical training fitted him to write an immortal work, the Life of Charlemagne. His position at court brought him into contact on terms of equality with all the famous men of the day. In youth he sat under Alcuin, in old age he was himself the friend and inspirer of such a man as Servatus Lupus. His life seems to have been on the whole favored, and although a courtier, he preserved his simplicity and purity of character.

His Writings embrace:

1. The Life of the Emperor Charlemagne. This is one of the imperishable works in literature. It is a tribute of sincere admiration to one who was in many respects the greatest statesman that ever lived. It was Einhard’s ambition to do for Charlemagne what Suetonius had done for Augustus. Accordingly he attempted an imitation of Suetonius in style and as far as possible in contents, and it is high praise to say that Einhard has not failed. The Life is the chief source of knowledge about Charlemagne personally, and it is so written as to carry the stamp of candor and truth, so that his private life stands revealed and his public life sufficiently outlined. Einhard began it soon after Charlemagne’s death (814) and finished it about 820. It quickly attained a wide-spread and enthusiastic reception. It was looked upon as a model production. Later writers drew freely upon it and portions were rendered into verse. It is not, however, entirely free from inaccuracies, as the critical editions show.

2. The Annals of Lorsch. Einhard edited and partly rewrote them from 741 to 801, and wrote entirely those from 802 to 829. These annals give a brief record of the events of each year from the beginning of Pepin’s reign till the withdrawal of Einhard from court.

3. Account of the removal of the relics of the blessed martyrs Marcellinus and Petrus. This is a very extraordinary narrative of fraud and cunning and “miracles.” In brief it very candidly states that the relics were stolen by Deusdona, a Roman deacon, Ratleik, Einhard’s representative and Hun, a servant of the abbey of Soissons. But after they had been safely conveyed from Rome they were openly exhibited, and very many “miracles” were wrought by them, and it was to relate these that the book was written.

4. The Passion of Marcellinus and Petrus is a poem of three hundred and fifty-four trochaic tetrameters. It has been attributed to Einhard, but the absence of all allusion to the removal of the relics of these saints renders the authorship very doubtful. 

5. Letters. There are seventy-one in all; many of them defective. They are mostly very brief and on matters of business. Several are addressed to Louis and Lothair, and one to Servatus Lupus on the death of his (Einhard’s) wife, which deserves particular attention.