§ 182. St. Peter Damiani.
§ 182. St. Peter Damiani.
I. Beati Petri Damiani (S. R. E. cardinalis Episcopi Ostiensis Ordinis S. Benedicti) Opera omnia in quatuor tomos distributa, studio et labora Domni Constantini Cajetani (of Montecassino), first publ. Rom. 1606–’13; in Paris, 1663; in Venice, 1783. Reprinted with Vitae and Prolegomena in Migne’s "Patrol. Lat.," Tom. CXLIV. and CXLV. (1853). Tom. I. 1060 cols.; Tom. II. 1224 cols.
II. Three biographies of Damiani, one by his pupil, Joannes monachus, who, however, only describes his monastic character. See Migne, I. 47–204. Acta Sanctorum (Bolland.), for February 23, Tom. III. 406–427. Acta Sanctorum Ordinis S. Bened., Saec. VI. Also the Annales Ordinis S. Benedicti, ed. Mabillon, Tom. IV., lib. LVIII.-LXII. (which extend from a.d. 1039–1066, and notice the public acts of Damiani in chronological order).
III. Jac. Laderchi: Vita S. Petri Damiani S. R. E. Cardinalis. Rom. 1702. 3 Tom. Albr. Vogel: Peter Damiani. Jena, 1856. Comp. his art. in Herzog2 III. 466 sqq. F. Neukirch: Das Leben des Peter Dam. Göttingen, 1876. Jos. Kleinermanns (R.C.): Petrus Damiani in s. Leben und Wirken, nach den Quellen dargestellt. Steyl, 1882. Comp. also Ceillier, XIII. 296–324. Neander, III. 382, 397 and passim; Gfrörer Gregor. VII, Bd. I.; Höfler: Die deutschen Paepste; Will: Die Anfänge der Restauration der Kirche im elfte Jahrh.; Giesebrecht: Gesch. der deutschen Kaizerzeit, vol. II.; Hefele: Conciliengesch., vol. IV.
I. Life. Peter Damianus or
Damiani (1007–1072),1529 a friend of Hildebrand and
zealous promoter of the moral reform of the clergy, was a native of Ravenna,
had a very hard youth, but with the help of his brother Damianus (whose name he
adopted),1530 he was enabled to study at Ravenna, Faenza and Parma.
He acquired honor and fortune as a teacher of the liberal arts in his native
city. In his thirtieth year he suddenly left the world and became a hermit at
Fonte Avellano near Gubbio (Eugubium) in Umbria, following the example of his
countryman, Romuald, whose life he described.1531 He soon reached the height of ascetic holiness and became abbot
and disciplinarian of the hermits and monks of the whole surrounding region.
Even miracles were attributed to him.
He systematized and popularized a method of meritorious self-flagellation in connection with the recital of the Psalms; each Psalm was accompanied with a hundred strokes of a leathern thong on the bare back, the whole Psalter with fifteen thousand strokes. This penance became a rage, and many a monk flogged himself to death to the music of the Psalms for his own benefit, or for the release of souls in purgatory. The greatest expert was Dominicus, who wore an iron cuirass around his bare body (hence called Loricatus), and so accelerated the strokes that he absolved without a break twelve Psalters; at last he died of exhaustion(1063).1532 Even noble women ardently practiced "hoc purgatorii genus," as Damiani calls it. He defended this self-imposed penance against the opponents as a voluntary imitation of the passion of Christ and the sufferings of martyrs, but he found it necessary also to check unnatural excesses among his disciples, and ordered that no one should be forced to scourge himself, and that forty Psalms with four thousand strokes at a time should be sufficient as a rule.
The ascetic practice which he encouraged by word and example, had far-reaching consequences; it became a part of the monastic discipline among Dominicans1533 and Franciscans, and assumed gigantic proportions in the thirteenth and fourteenth centuries, especially during the reign of the Black Death (1349), when fraternities of Flagellants or Cross-bearers, moved by a spirit of repentance, preceded by crosses, stripped to the waist, with faces veiled, made pilgrimages through Italy, Germany and England and scourged themselves, while chanting the penitential psalms, twice a day for thirty-three days, in memory of the thirty-three years of our Lord’s life.1534
Damiani became the leader of the strict monastic party which centred at Cluny and labored, from the sacerdotal and theocratic point of view, for a reformation of the clergy and the church at a time of their deepest degradation and corruption. He compared the condition of his age to that of Sodom and Gomorrah; he opposed simony and the concubinage of priests, as the two chief sources of evil. He advocated a law which punished simony with deposition, and which prohibited the laity from hearing mass said by married priests. Such a law was enacted by the Lateran Council of 1059. He also condemned in the clergy the practice of bearing arms, although even Pope Leo IX., in 1053, led an army against the pillaging Normans. He firmly maintained that a priest should not draw the sword even in defense of the faith, but contend only with the Word of God and the weapon of the Spirit.
A man of such talent, piety and energy could not remain hidden in the desert. He was drawn to Rome, and against his will chosen bishop of Ostia and Cardinal of the Roman church by Stephen X. in 1058. He narrowly escaped the triple crown in 1061. He was the spiritual counsellor and censor of the Hildebrandian popes (Gregory VI., Clement II., Leo IX., Victor II., Stephen X., Nicolas II., Alexander II.), and of Hildebrand himself. He was employed on important missions at Milan, Florence, Montecassino, Cluny, Mainz, Frankfort. He helped to put down the papal schism of Cadalous.1535 He had the confidence of the Emperor Henry III. whom he highly praise as a second David, became confessor of the widowed Empress Agnes, and prevented the divorce of her son Henry IV. from his wife Bertha. He resigned his bishopric, but was again called out from his retreat by Hildebrand; hence he called him his holy Satan, and also the lord of the pope.1536 He despised the vanities and dignities of high office. He preferred his monastic cell in the Apennines, where he could conquer his own world within, recite the Psalter, scourge himself, and for a change write satires and epigrams, and make wooden spoons. "What would the bishops of old have done," he said, "had they to endure the torments which now attend the episcopate? To ride forth constantly accompanied by troops of soldiers with swords and lances, to be girt about with armed men, like a heathen general! Every day royal banquets, every day parade! The table loaded with delicacies for voluptuous guests; while the poor pine away with famine!"
His last work was to heal a schism in the church of his native city. On his return he died of fever at Faenza, Feb. 23, 1072, one year before Hildebrand ascended the papal chair to carry out the reforms for which Damiani had prepared the way with narrow, but honest, earnest and unselfish devotion.
II. The Works of Damiani consist of Epistles, Sermons, Lives of Saints, ascetic tracts, and Poems. They are a mirror of the church of his age.
1. The Epistles are divided into eight books. They are addressed (a) to contemporary Roman Bishops (Gregory VI., Clement II., Leo IX., Victor II., Nicolas II., Alexander II., and the Anti-pope Cadalous or Honorius II.); (b) to the Cardinal Bishops, and to Cardinal Hildebrand in particular; (c) to Patriarchs and to the Archbishops of Ravenna and Cologne; (d) to various Bishops; (e) to Archpresbyters, Archdeacons, Presbyters and other clergy. They give a graphic picture of the corruptions of the church in his times, and are full of zeal for a moral reform. He subscribes himself "Petrus peccator monachus." The letters to the anti-pope Cadalous show his power of sarcasm; he tells him that his very name from cado, to fall, and laov", people, was ominous, that he deserved a triple deposition, that his new crime was adultery and simony of the worst sort, that he had sold his own church (Parma) and bought another, that the church was desecrated to the very top by such adulteries. He prophesied his death within one year, but Cadalous outlived it, and Damiani defended his prophecy as applying to moral death.
2. Sermons, seventy-four in number.1537 They are short and treat of church festivals, apostles, the Virgin Mary, martyrs, saints, relics, and enjoin a churchly and ascetic piety.
3. Lives of Saints, of the Benedictine order, namely, Odilo of Cluny, Romuald, Rodulphus, and Dominicus Loricatus (the hero of self-flagellation), whose examples are held up for imitation.1538
4. Dogmatic Discussions, De Fide Catholica; Contra Judaeos; Dialogus inter Judaeum et Christianum; De Divina Omnipotentia; De Processione Spiritus Sancti (against the Greeks), etc.1539
5. Polemic and ascetic treatises. The most important is the Liber Gomorrhianus (1051), a fearless exposure of clerical immorality which appeared to him as bad as the lewdness of Sodom and Gomorrah (hence the title).1540 It is addressed to Pope Leo IX. and calls on him to exercise his authority in removing the scandals. The Liber Gratissimus, addressed to Henry, archbishop of Ravenna, is directed against simony.1541 He wrote also tracts on the contempt of the world, on monastic perfection, on the life of hermits, on sacerdotal celibacy, against intemperance, against avarice, etc.1542
6. On Miracles and Apparitions.1543
7. On the Pictures of the chief Apostles, especially Peter and Paul.1544
8. Exposition of the Canon of the Mass, and other liturgical topics.1545
9. Exegetical Fragments on the Old and New Testaments.1546
10 Poems, satires, epigrams and Prayers.1547 His best hymn is on the glory of Paradise, based on poetic prose of St. Augustin: "Ad perennis vitae fontem mens sativit arida."1548
See §§ 109-112, pp. 495, 496, 498.
See §§ 94, 100-102, pp. 405 sq., 413, 450, 456.
See §§ 67, 70, 107 and 108, pp. 304, 312 sqq., 476 sqq.
See §§ 10, p. 30 sqq., and 50, 52, pp. 211 sqq.
See §§ 13, p. 40 sq.
See §§ 116, p. 511 sqq.
See § 105, p. 472 sqq.
See § 105, p. 471 sq.
See § 96, p. 426, and 120, p. 525 sq.
See § 127, p. 549.
· See § 126, p. 546 sqq.
See § 123, p. 529 sqq.
· See § 121, p. 528 sqq.
§§ 64 and 65, pp. 292 and 295.
See pp. 409, 496-498.
Migne, XC. col. 244-785.
l.c. col. 785-856.
l.c. col. 856-872.
l.c. col 872-909.
XCI. col. 1032-1417.
l.c. col. 9-285.
l.c. col. 288-353.
Migne, XXVIII. col. 1116-1285.
XCI. col. 353-361.
XC. col. 912-956
l.c. Cols. 960-1080.
l.c. cols. 1084-1176.
l.c. cols. 1177-1392.
XCI. cols. 657-717.
l.c. cols. 721-1017.
l.c. cols. 364-649.
l.c. cols. 1417-1424, and this; vol., p. 409.
Cf. Neander and Bach in loco.
Grundlehner, p. 22; Langen, p. 20.
The usual date is 676. Grundlehner says (p. 19), "probably about the year 680."
This Life is summarized by Lupton, pp. 22-36.
The term is prwtosuvmboulo", " chief councillor." This is commonly interpreted " vizier," but that office did not then exist. Langen (p. 19) thinks " chief tax-gatherer" a more likely translation. Cf. Lupton, p. 27.
See this vol. p. 456.
See analysis, p. 630.
Lequien (i. § 452) conjectures that he was ordained before the iconoclastic controversy broke out, because in a sermon he alludes to the peaceful condition of the empire, which was not applicable to the time after that event. Cf. Lupton, p. 57.
Grundlehner (p. 55, n.1) accepts the statement of the Menaea Graecorum that John of Damascus died at the age of 104, and sets the date at "about 780."
This famous tale falls of its own weight. Even Roman Catholics, like Alzog (Patrologie, 2d ed., p. 405) admit that it lacks support. It is certainly noteworthy that the second Nicene council apparently knew nothing of this miracle. Cf Grundlehner, p. 42 n.; Langen, p. 22.
Langen, p. 22.
Carefully analyzed by Lupton and Langen.
De Imaginibus Orationes III., in Migne, XCIV.
l.c. col. 1232-1284.
l.c.. col. 1284-1317.
l.c. col. 1317-1420.
Langen, p. 141.
Page 461.
Phgh; gnwvsew", in Migne, l.c. col. 521-1228.
This is his own statement, l.c. col. 533.
Kefavlaia filosofikav, l.c. col. 521-676. Lupton, pp. 67, 68; Langen, pp. 46-52. There is a special essay by Renoux, entitled, De Dialectica Sancti Joannis Damasceni (1863).
Langen, p. 46.
Peri;aijrevsewnejnsuntomiva/ l.c. col. 677-780.
#Ekdosi" ajkribh;" th'" ojrqodovxou pivstew". l.c. col. 789-1228.
The exact date rests upon the statement of John of Brompton that the translation was made in the same year in which the Thames was frozen over, i.e. in the Great Frost of 1150. Cf. Lupton, p. 70.
Migne, l.c. col. 1217.
Lequien gives thirteen and the fragment of a fourteenth; but some, if not many, of them are not genuine.
See p. 405.
Migne, vol. XCVI., col. 860-1240.
Brunet gives the titles of Latin, French, Italian, Spanish, German, Danish, Norwegian and Bohemian translations. It was abridged in English under the title Saint Josaphat. Lond., 1711. It appears in the Golden Legend. The Greek text was first printed in 1832.
So Langen, pp. 251-254.
Lupton, p. 217.
l.c. col. 781-813.
Langen, p. 238.
Lupton, p. 212.
Schaff, Creeds, vol. ii., pp. 552-54.
Neander, vol. iii., p. 554. Comp. above, p. 307 sqq.
Cf. chapter V.§ 70.
Cf. the exhaustive analysis of his works by Hergenröther (vol. iii. pp. 3260.
Bibliotheca or Muriobivblion, Migne, CIII., CIV. col. 9-356; Hergenröther, III. pp. 13-31.
Hergenröther, p. 14, 28-31.
Best edition, by Dobrée, Fwtivou levxewn sunagwghv. Photii Lexicon e codice Galeano descripsit R. Porsonus. London, 1822, 2 vols.; reprinted 1823 in Leipzig.
Migne, CI. col. 45-1172.
Hergenröther (vol. iii., pp. 31 sqq. ) tells at length the curious story of the singular way in which the Amphilochia has gradually come to the knowledge of modern scholars.
Collected in Migne, l.c. col. 1189-1253.
Commonly called Syntagma Canonum, Migne, CIV. col. 441-976, and Nomocanon, ibid. col. 976-1217.
The Nomocanon is minutely discussed by Hergenröther, l.c. iii. 92-128. See also F. A. Biener, Geschichte der Novellen Justinians, Berlin, 1824; and De Collectionibus canonum ecclesiae Graecae. Schediasma litterarium. Berlin, 1827. Card. J. B. Pitra, Juris eccles. Graec. historia et monumenta. Rome, 1868. Hergenröther, Griech. Kirchenrecht bis zum Ende, des 9ten Jahrhunderts. Mainz, 1870.
Dihvghsi" peri; th'" tw'n neofavntwn Manicaivwn ajnablasthvsew", in Migne, CII. col. 16-264. Cf. Hergenröther, l.c. iii. 143-153.
Liber de S. Spiritus Mystagogia, first published by Hergenröther at Regensburg, 1857; Comp. his Photius, III. l54-160, and Migne, CII. 280-400. The word mustagwgivais used in the same sense as iJerologivaor qeologiva, sacra doctrina,
Hergenröther, Photius, III. 157.
Ibid. 160-165.
Sunagwgai; kai ;ajpovdeixei" ajkribei'", in Migne, CIV. col. 1220-1232.
Hergenröther, l.c. p. 174.
See above, p. 314 sq.
Migne, CII., col. 585-989. They are analyzed by Du Pin, l.c. 106-109.
Migne, CII., col. 548-576.
Ibid. col. 577-584.
Cf. Gass in Herzog2 IX. pp. 677-679.
It is found in Migne, and utilized in the great hagiographies of A. Lippomani (Paris, 1551-60, 8 vols. ), Surius (Cologne, 1570-79, 6 vols. ) and the Boltandists (1643-1875, 61 vols.).
Du Pin, in loco.
Migne, CXIV. col. 209-292.
Their names are given in Migne, CXVIII. col. 9.
This is the name likewise of the narrowest part of the Euboic Sea.
Migne, CXXIII.-CXXVI. col. 104.
Migne, CXXVI. col. 105-129.
Ibid. col. 129—144.
Ibid. col 288-305.
Ibid. col. 253-285.
Ibid. col. 152-221.
Ibid. col. 221-249.
Viz. Exhortations, On Virtues and Vices, and Way of the King, spoken of farther on.
Neander, l.c. p. 586.
Gass in Herzog,2 s. v. xii. 340.
See lists in Allatius, Diatriba, in Migne, CXXII. col. 498-532.
@Ermhneiva kata; paravfrasin tou' a[/smato" tw'n aj/smavtwn. Ibid. col. 537-685.
Didaskaliva pantodaphv. Ibid. col. 688-784.
Peri;ejnergaiva"daimovnwn. Ibid. col. 820-876.
!Epistolaiv. Ibid. col. 1161-1185.
See p. 642.
Carakthvre". Migne, CXXII. col. 901-908.
Ibid. col. 908-910.
Peri ;dovgmato". Ibid. col. 812-817.
Suvnoyi" tw'n novmwn. Ibid. col. 925-974.
In her Alexiad (XV. 490, Migne, CXXXI. col. 1176) she extols his learning and piety.
Migne, CXXX.
Migne gives the sources.
Contra Massalianos; Contra Bogomilos; Disputatio de fide cum philosopho Saraceno; Dialogus Christiani cum Ismaelica (all in Migne, CXXXI. col. 4048; 48-57; 20-37; 37-40).
Migne, CXXVIII. col. 41-end.
Migne, CXXIX. col. 107-end.
Manuel was warlike and dissolute and ground the people down under heavy taxes. The petition alluded to is given in Migne, CXXXV. col. 925-932. Cf Gibbon, Harpers’ ed. V. 81, 82.
Homer, Dionysius Periegetes the geographer, Pindar and probably Aristophanes. His "vast commentary" on Homer is a perfect storehouse of classical learning and Homeric criticism, and has unique value from its numerous extracts of lost scholia. It was first published and beautifully printed, at Rome, 1542-50. 4 vols. Perhaps tidings of its prospective issue had reached Zwingli; for his friend James Amman writes to him from Milan on April 19, 1520, evidently in answer to his queries: Commentaria Eustothii in Homerum Mediolani non extant, nec satis compertum habes, num Romae an vel alibi excusa sint; nemo id me edocere potest. Zwingli, Opera, VII. 131. The Proaemium to Pindar, all that is now extant, is given in Migne, CXXXVI. col. 369-372 Greek only). The commentary on Dionysius Periegetes was first printed by Robert Stephens, Paris, 1547.
See hisAllocatio ad Imperatorem cum esset Myrorum metropolita electus in Migne, CXXXV. col. 933-973.
Neander, IV. 530-531.
Ibid 535.
Migne, CXXXV. col. 973-1032.
He wrote a valuable history of this siege, Narratio de Thessalonica urbe a Latinis capta, Migne, CXXXVI. col. 9-140.
Migne, CXXXV. col. 520-540.
Ibid. col. 540-560.
Four orations, ibid. col. 561-728.
CXXXVI. col. 141-216; 264-301.
De emendanda vita monachica, CXXXV. col. 729-909.
Ad Stylitam quendam Thessalonicensem, CXXXVI. col. 217-264.
Epistola ad Thessalonicenses, CXXXV. col. 1032-1060; De obedientia magistratui Christiano debita, CXXXVI. col. 301-357; De simulatione, ibid. col. 373-408; Adversus implacabilitatis accusationem (or Contra injuriarum memoriam), ibid. col. 408-500.
CXXXVI. col. 1245-1334 (Greek only).
Interpretatio hymni Pentecostalis Damasceni in Mai, Spicilegium Romanum, V. (Rome, 1841) pp. xxiv. 161-383, and in Migne, CXXXVI. col. 504-753.
Qhsauro;" ojrqodoxiva". Migne, CXXXIX. col. 1093-CXL. col. 292.
So Morel believed. See the interesting story in Migne, CXXXIX. col. 295.
@Istoria. Ibid. col. 309-1057.
Senator was a part of his proper name. Cassiodorius is a variant of Cassiodorus.
Var. xii. 15 (Migne, LXIX. col. 867).
De Instit. div. litt. c. 28, 30, 31 (Migne, LXX. cols. 1141-1147).
The order here followed is that of Migne.
Variarum libri duodecim, in Migne, LXIX. col. 501-880.
Historica ecclessiastica vocata Tripartita, ibid. col. 879-1214.
Chronicon, ibid. col. 1213-1248.
Computus Paschalis, ibid. col. 1249, 1250.
De Getarum sive Gothorum origine et rebus gestis, ibid. 1251-1296.
Expositio in Psalterium. Migne, LXX. col. 9-1056.
Inst. I. 4. 1. 1. (Migne, LXX. col. 1115) "Sequitur qui nobis primus est in commentatorum labore."
The Expositio in Canticum, which comes next in the editions, is now thought to be by another author. So Garet (Migne, LXX. col. 1055).
Institutiones divinarum et secularium lectionum. Ibid. col. 1105-1220.
So Ebert l. 477. Their common titles are (a) De institutione divinarum litterarum. (b) De artibus et disciplinis liberalium litterarum.
De orthographia. Migne, LXX., col. 1239-1270.
Prefatio. Ibid. col. 1241, 1. 9.
De anima. Ibid. col. 1279-1308.
Complexiones in Epistolas et Actus apostolorum necnon in Apocalypsim. Ibid. col. 1321-1418.
Ibid. col. 1219-1240.
The birth-place of Pascal, in the department of Puy de Dome, 220 miles S. by E. from Paris.
Monod, p. 29.
He was charged with having accused Fredegund wife of Chilperic, of adultery with Bertrand, bishop of Bordeaux. Hist. Franc. V. 49, (Migne, l.c., col. 364).
Historiae ecclesiasticae Francorum libri decem. Migne, LXXI. col. 159-572.
X. xxxi. 19. Migne, col. 571-572.
Ibid. col. 705 sqq.
The dates given above are Monod’s, l.c. pp. 41-49.
Montalembert says she was the superior of forty convents and a thousand nuns (Eng. trans. I. 419). But this is mere tradition.
The canons of these councils are given by Hefele, III. 72, 73; 79-88.
This has its bearings on the case of Gottschalk.
Vita S. Isidori, 33-36, in Migne, LXXXII. col. 45-49.
Allegoriae quaedam Sacrae Scripturae, Migne, LXXXIII. col. 97-130.
De ortu et obitu patrum qui in Scriptura laudibus efferuntur, ibid. col. 129-156.
In libros V. ac N. T. prooemia, ibid. col. 155-180.
Liber numerorum qui in S. S. occurunt, ibid. col. 179-200.
De, V. et N. T. quaestiones, ibid. col. 201-208.
Mysticorum expositiones sacramentorum seu quaestiones in V. T. ibid. col. 207. 434.
De fide catholica ex V. et N. T. contra Judaeos, ibid. col. 449-538.
Fragments of an old High German translation have been published by A, Holtzmann, Karlsruhe, 1836, and by Weinhold, Paderborn, 1874.
Sententiarum libri tres, Migne, LXXXIII. col. 537-738.
It was probably itself suggested by Prosper’s Sentences from Augustin.
Synonyma de lamentatione animae peccatricis, Migne, ibid. col. 825-868.
The term "synonyms" was apparently given to it because there are so many ideas repeated in slightly different words.
De ordine creaturarum liber, ibid. 913-954.
De ecclesiasticis officiis, ibid. col. 737-826.
I. 18, ibid. col. 754-757.
Regula monachorum, ibid. col. 867-894.
See p. 657.
Etymologiarum libri XX. Migne, LXXXII. col. 73-728.
Arevalo, Prolegomena, c. 53, in Migne, LXXXI. col. 337-340.
Differentiarum, sive de proprietate sermonum, libri duo, LXXXIII. col. 9-98.
De natura rerum, ibid. col. 963-1018.
See Becker’s ed. for a careful statement of his sources.
Chronicon, LXXXIII. col. 1017-1058. In abbreviated form in the Etymologies, cf. V. 39. Migne, LXXXII. col. 224-228.
De Civitate Dei, XXII. 30 (ed. Dombart, II. 635, Clark’s Aug. Lib. II. 544).
See the essays of Hertzberg, already mentioned in Lit.in §155 II.
Historia de regibus Gothorum, Wandalorum et Suevorum, Migne, LXXXIII. col. 1057-1082.
Ebert, I. 566.
De viris illustribus, Migne, LXXXIII. col. 1081-1106.
Epistolae, ibid. col. 893-914.
King Egfrid gave the land for these monasteries.
Biscop was the first to import masons and glaziers into England, and to introduce the Roman liturgy and the art of chanting.
Hist. V. 24 (Giles’ trans. in Bohn’s Library, p. 297, altered slightly).
Giles, ibid., p. x.
Hist. V. 24 (Giles, ibid., p. 297).
Giles gives Cuthbert’s letter in full, ibid., pp. xviii.-xxi.
Beda in Smith and Wace, Dict. Chr. Biog. I. 301, 302.
See last paragraph of §154, this vol.
Hist. V. 24 (Bohn’s ed., pp. 297-299).
Stubb’s art., p. 301.
De orthographia in Migne, XC. col. 123-150.
De arte metrica. Ibid., col. 149-176.
De schematis et tropis sacrae scripturae. Ibid., col. 175-186.
De natura rerum. Ibid., col. 187-278.
De temporibus. Ibid., col. 277-292.
De temporum ratione. Ibid., col. 293-578.
De ratione computi. Ibid., col, 579-600.
De Paschae celebratione. Ibid., col. 599-606.
De tonitruis. Ibid., col. 609-614.
Bede’s expository works fill Tom. XCI., XCII., XCIII. in Migne’s series.
G. F. Browne, The Venerable Bede, pp. 129-132. A translation of one of Bede’s homilies is given on pp. 148-159.
The Uncial E (2), the Codex Laudianus, which dates from the end of the sixth century, and contains an almost complete Greek-Latin text of the Acts, is known to have been used by Bede in writing his Retractions on the Acts. The Codex was brought to England in 668.
Tom. XCIV., col. 9-268.
Ibid., col. 515-529, 575-638.
Hist. IV. 20. Bohn’s ed., pp. 207, 208.
Migne, XCIV. col. 655-710.
Browne (I. c., pp. 172-179) reproduces it.
Migne, XCIV., col. 713-1148. Browne (pp. 80-126) gives a full account of the first two of these works.
Historia ecclesiastica gentis Anglorum. Tom. XCV., col. 21-290.
Fabricius in Migne, XCV. col. 413
. Ebert, l. c. p. 37.
Migne, l c. col. 1599, Carmen VIII. cf. lines 9, 10:
"Illius in patria conjux miseranda per omnes
Mendicat plateas, ore tremente, cibos."
De gestis Langobardorum, Migne, XCV. col. 433-672.
Mommsen quoted by Ebert, l.c. p. 45; Weizsäcker in Herzog,2 xi. 390.
Historia romana, with its additions, Migne, XCV. col. 743-1158.
Best edition by Hartel, Berlin, 1872. Eng. trans. in Bohn’s Class. Lib.
Migne, XXXI. col. 663-1174.
Muratori, Rer. Ital. script. I. 222-242.
In Migne, LI. col. 535-608.
Vita S. Gregorii Maqni, Migne, LXXV. col. 41-60.
Gesta episcoporum Mettensium, Migne, XCV. col. 699-724.
Homilarius, ibid. col. 1159-1584.
Epistolae, ibid. 1583-1592.
Carmina, ibid. col. 1591-1604. Ebert discusses these at length, l.c. pp. 48-56.
Migne, l.c. Vita II. v. (col. 30, 1. 4).
Jaffè, Mon. Alc., p. 162.
At the request of Alcuin he wrote explicit directions for their conversion and baptism. Ebert ii. p. 89. Mon. Alc., ed. Jaffè, p. 311-318. Alc. Epist. 56. Ed. Migne, Epist. 39 (C. col. 198).
Madrisius devotes a chapter of his biography to Paulinus’ friendships with the illustrious men of his time. Migne, l.c. Vita, XVI. (col. 109-117).
Migne, l.c. col. 149, 1. 2
Vita XVII. iii. (col. 118).
Ibid. XIV. xvi. (col 100).
Ibid. XVII. vii viii. (col. 123-126). Madrisius prints the oration delivered on the latter occasion (col. 133-142).
Libellus sacrosyllabus contra Elipandum, Migne, XCIX. col. 151-166.
Contra Felicem Urgellitanum episcopum libri tres., ibid. col. 343-468.
Ibid. col. 468, 1. 12.
The writings of Felix and Elipandus are found in Migne, Patr. Lat. XCVI.
Concilium Forojuliense, Migne, XCIX. col. 283-302.
Liber exhortationis, ibid. col. 197-282.
Col. 206, 212 n. a.
Ibid. col. 181-186.
Smith and Wace, Dict. Christ. Biog. s. v. Heistulfus.
Madrisius in Migne, l.c. col. 185.
Ibid. col. 511-516.
The present Altino, a town on the Adriatic, near Venice.
Migne, l.c. col. 503-510.
De regula fidei, ibid. col. 467-471
Hymni et rhythmi, ibid. col. 479-504.
De Herico duce, ibid. col. 685-686.
Ibid. col. 625-627.
Ibid. col. 627-628.
Not in Migne, but in Mansi, Tom. XIII.
Other forms are Ealdwine, Alchwin, Alquinus.
Vita S. Willibrordi, I. i. (Migne, CI. col. 695).
De pontificibus et sanctis eccles. Ebor., vv. 1453-56 (CI. Col. 841).
Mullinger (p. 47) says in 768.
De pont. et Sanct. eccles. Eb. vers. 1535-1561 (Dümmler, l.c. 203, 204; Migne, CI. col. 843 sq. ).
On this ground Guizot (l.c. 246-7) explains in part Alcuin’s frequent expressions of weariness.
There is an English translation in Guizot, l.c. 237, and in Mullinger, 97-99.
See pp. 465 sqq.
Already spoken of in connection with Gregory of Tours.
See the old life of Alcuin, cap. VIII. in Migne, C. col. 98.
He requested advice on this point from Paulinus of Aquileia. See p. 681.
Froben in his life of Alcuin, cap. XIV., gives his doctrinal position at length. Migne, col. l.c. 82-90.
For the proof of the statements in this paragraph see Neander, III. passim.
Epistolae, Migne, C. col. 139-512.
See above, p. 615 sq.
Ebert, II. 32-35.
Guizot analyzes them (l.c. 243-246).
Opuscula exegetica, Migne, C. 515-1086.
That on Revelation in Migne is not his, but probably by a pupil of Alcuin. It is, however, a mere compilation from Ambrosius Autpertus (d. 779.)
Opuscula dogmatica, Migne, CI. col. 11-304.
Opuscula liturgica et moralia, ibid. col. 445-656.
Opuscula hagiographica, ibid. col. 657-724.
Carmina, Ibid. col. 723-848.
De gallo fabula, Ibid. col. 805. Dümmler, l.c. 262.
Ibid. col. 814-846. Dümmler, l.c. 169-206.
Opuscula didascalica, Migne, CI. col. 849-1002
Guizot gives a translation of this in his Hist. Civilization (Eng. trans. ii. 239-242.
Opuscula dubia , Migne, CI. col. 1027-1170.
Opuscula supposita ibid. col. 1173-1314.
This sketch has been derived for the most part directly from Altfrid’s Acta seu Vita (ed. Diekamp, pp. 3-53, Migne, col. 769-796). The letter "c" throughout refers to the chapter of the Acta in Migne in which the statement immediately preceding is found. The dates are mainly conjectural. The Acta gives none except that of the saint’s death, but merely occasionally notes the lapse of time.
C. 18. Migne, l.c. col. 778. Erat enim cu piens haereditate sua coenobium construere monachorum, quod ita postea Domino opitulante concessum est in loco qui vocatur Vuerthina
A document of Jan., 802, calls him "abbott," and one of April 23, 805, calls him "bishop."
Vita S. Gregorii Migne, l.c. col. 749-770.
Vita Altfridi, II. c. 6, Migne, l.c. col. 783, l. 4.
Curiously enough the word used in his epitaph to express his native land is ambiguous. The line reads: "Protulit hunc Speria, Gallia sed nutriit" (Migne, l.c. col. 192); but Speria (Hesperia) is a poetical term for either Italy or Spain. Cf. Ebert l.c. p. 70.
I.e. the official dispenser of justice who accompanied the bishop on his visitation, and was particularly charged with the examination of the church buildings. It was a post of great responsibility.
On which Alcuin congratulated him (Migne, Patrol. Lat. C. col. 391, Mon. Alc., Epist. 166, p. 606).
It is said he was poisoned by order of the person who had received his see.
Cf. Carmina, IV. i. (Migne, l.c. col. 331), in which he names his favorite authors. Alcuin proposed him to Charlemagne as competent to refute Felix the Adoptionist. Cf. Alcuin, Epistolae, LXXXIV. (Migne, Patrol. Lat. C. col. 276).
Léopold Delisle, Les bibles de Théodulfe, Paris, 1879. Cf. Herzog2 VIII. 449.
Carmina, III.4 (Migne, CV. col. 326). Her husband’s name is given thus: "Suaveque, Gisla, tuo feliciter utere rico," 1. 29. The occasion of the poem was Theodulph’s presentation to her of a beautifully illuminated psalter.
Capitula ad presbyteros parochiae suae, Migne, CV. col. 191-208.
Capitulare ad eosdem, ibid. col. 207-224.
De Spiritu Sancto, ibid. col. 239-276.
De ordine baptismi ad Magnum Senonensem libri, ibid. col. 223-240.
Fragmenta sermonum duorum, ibid. col. 275-282.
Carmina, ibid. col. 283-380. Ebert (l.c. pp. 73-84) analyzes these poems at length .
Peraenesis ad Judices, ibid. col. 283-300.
Cf. H. Hagen: Theodulfi episcopi Aurelianensis de iudicibus versus recogniti, Bern, 1882 (pp 31).
Ibid. col. 377-380.
See section on Rabanus Maurus.
Mullinger, Schools of Charles the Great, London, 1877, pp. 141, 142.
Migne, CV. col. 423-444.
The second part is in Dümmler, Poetae, II. pp. 94-117.
The Forma institutionis canonicorum et sanctimonialium in Migne, Tom. CV. 815-976, is the full collection in two books, but Amalarius’ share was confined to the first book and probably only to a part of that. Cf. Hefele, IV. 10.
See Florus’ letters in Migne, Tom. CXIX. col. 71-96.
Regula canonicorum, in Migne, CV. col. 815-934.
De ecclesiasticis officiis libri quatuor, ibid. col. 985-1242.
Liber de ordine antiphonarii, ibid. col. 1243-1316.
Eclogae de officio missae ibid. col. 1315-1832.
Epistolae, ibid. l333-1340.
The name is variously spelled, but the now common form Eginhard is first found in the twelfth century.
Jaffé l.c. p. 488.
The legend that Imma was the daughter of Charlemagne dates from the twelfth century, and probably arose from the false reading neptitatem ("nephew") for ne pietatem in Eginhard’s letter to Lothair. See Jaffé, p. 446
Walahfrid’s Prologue to the Vita, see Jaffé, p. 508.
Annales 806, in Migne, CIV. col. 466, l. 2, fr. bel.
Epistolae, ed. Jaffé, no. 56, p. 478, ed. Migne, no. 30 (col. 520).
Alcuin, Epist. ed. Jaffé, no. 112, p. 459.
See below.
For his preferments see Jaffé p. 493-495. On p. 493, Jaffé proves that Einhard did not separate himself from his wife after becoming an abbot.
See Account of the removal, etc., below.
See Lupus’ reply to his letter (Lupus, Epist. ed. Migne, CXIX. col. 445).
See his letter to Lupus and Lupus’ reply, ibid. col. 437-446.
Jaffé ed. p. 499.
Vita Caroli Imperatoris, in Migne, XCVII. col. 27-62. Cf. Jaffé’s ed., pp. 507-541.
The critical editions of the Vita bring this fact out very plainly. Cf Ebert, l.c. 95.
.Pertz collated sixty MSS. of it.
Cf. Bähr, l.c. 210.
Annales Laurissenses et Eginhard, in Migne, CIV. col. 367-508. Mon. Germ. Script. I. 134-218.
These are known as The Annales Laurissenses because the oldest and comletest MS. was found in the monastery of Lorsch. Their original text is printed alongside of Einhard’s revision.
Historia translationis BB. Christi martyrum Marcellini et Petri in Migne, Ibid. col. 537-594.
De passione M. et P. Ibid. col. 593-600.
So Ebert, l.c. 103.
Epistolae in Migne, ibid. col. 509-538.
Collectiones in epistolas et evangelia de tempore. et de sanctis. Migne, CII. col 13-552.
Diadema monachorum, ibid. col. 593—690.
"Et quia mos est monachorum. ut regulam beati Benedicii ad capitulum legant quotidie matutinum: volumus ut iste libellus ad eorum capitulum quotidie legatur vespertinum (col. 693). "
Paris, 1532, 16 40; Antwerp, 1540; Bibliotheca Maxima, Lyons, 1677, Tom. XVI. pp. 1305-1342, and Migne, Patrol Lat., CI I., Paris, 1851.
Commentaria in regulum Sancti Benedicti, Migne, CII. col. 689- 932.
Via regia, ibid. col 933-970.
So Ebert, l.c. p. III.
Acta collationis Romanae Migne, CII. col. 971-976
Epistola Caroli Magni ad Leonem Papam de processione Spiritus Sancti, Migne, XCVIII. col. 923-929.
Epistola Frotharii et Smaragdi ad Ludovicum Imperatorem, Migne, CVI. col, 865-866.
Grammatica major seu commentarius in Donatum.
Mabillon, Vetera analectam, Nov. ed. (Paris, 1723) pp. 357, 358.
Cf. Mabillon, l.c.
Ebert, l.c. p. 112.
Hefele, IV. 46.
Ebert, l.c. p. 226. Hefele does not mention him in this connection.
Hefele, IV. 87.
. De institutione laicali. Migne, CVI. col. 121-278.
Ebert, l.c. p. 229
De institutione regia. Migne, CVI. col. 279-306.
The fact that portions of these two books not only agree word for word but also with the Acts of the Paris reform-council of 829 is proof, as Ebert maintains (pp. 227-29), of the prior existence of the Acts.
De cultu imaginum, Migne, CVI. col. 305-388.
Historia translationis S. Hucberti, ibid. col. 389-394.
Praefatio to his De laudibus sanctae crucis Migne, CVII. col. 147, 148. Magnentius indicates his birth at Mainz. which was called in the Old High German Magenze (see Ebert II. 121 n.). Hrabanus is the Latinized form of Hraban (i e."raven "). Rabanus is the ordinary spelling. Maurus was the epithet given to him by Alcuin (Migne, CIX. col. 10) to indicate that in Rabanus were found the virtues which had made Maurus the favorite disciple of the great St. Benedict.
Cf. his self-written epitaph, Migne, CXII. col. 1671.
Only one of the two, Alcuin’s, has been preserved (Migne, C. col. 398). That Raban wrote first is a reasonable conjecture from Alcuin’s letter. Cf Mullinger, p. 139.
In a poem (Migne, CXII. col. 1600) addressed to Ratgar, he gently pleads for the return of his books and papers. In another longer poem he describes the defection caused by Ratgar’s tyranny (ibid. col. 1621).
In his comment on Joshua xi. 8 (Migne, CVIII. col. 1053, l. 38).
Migne, CVII. col. 15.
See p. 700.
See. p. 701.
Migne, CVII, col. 24.
Hefele, IV. 179-181.
Migne, CVII. col. 82, 83, 84.
Migne, CIV. col. 519.
Unprinted are the commentaries on Isaiah, Daniel and John; lost those on Mark, Luke and Acts. The remainder are found in Migne, CVII. col. 439-670; 727-1156. CVIII., CIX., CXI. 679-1616. CXII. 9-834.
Preface to Matt., Migne, CVII. col. 727.
Migne, CXII. col. 849.
Comment. in cantica quae ad matutinas laudes dicuntur. [CXII. col. 1089-1166.
Allegoriae in universam Sacram Scripturam. Ibid. col. 849-1088.
Ibid. col. 858.
De vita beatae Mariae Magdalenae et sororis ejus sanctae Marthae, ibid. col. 1431—1508.
De clericorum institutione, CVII. col. 293-420.
He defends the use of unleavened bread in the Eucharist by an appeal to Jewish Passover usage, the Eucharist being the Christian Passover, and the use of wine mingled with water for the reason that out of the Saviour’s pierced side there flowed both water and blood. The water signifies the people, the wine the blood of Christ. Therefore their union in the cup signifies the union of the people with Christ, ibid. Lib. 1. Cap. XXX[. (col. 319, 320.)
Ibid. Lib. III. Cap. If. (col. 379.)
Ibid. Lib. III. Cap. XXXIX. col. 420
Liber de computo, CVII. col. 669-728.
De universo, CXI. col. 9-614.
Excerptio de arte grammatica Prisciani, ibid. col. 613-678.
Bähr, l.c. 419.
Liber de sacris ordinibus, sacramentis divinis et vestimentis sacerdotalibus, Migne, CXII. col. 1165-1192.
De ecclesiastica disciplina libri tres, CXII. col. 1191-1262.
Glossae latino-barbaricae de partibus humani corporis, ibid. col. 1575-1578.
There are also extant a few words from his Latin-German glossary to the Bible, ibid. col. 1583. Cf. Steinmeyer u. Sievers, Die althochdeutschen Glossen gesammelt u. bearbeitet, Berlin, 1879 (I.3 sqq.); quoted by Ebert, l.c. 127.
De inventione linguarum, Migne, CXII. col. 1579-1584.
Liber de oblatione puerorum, CVII. col. 419-440.
Quasi illi libertatem ac nobilitatem generis sui perdant qui servitium Christi profitentur. CVII. col. 431.
Ibid. col. 432.
De reverentia filiorum erga patres et subditorum erga reges. Cf. Ebert, l.c. 139, 140.
De consanguineorum nuptiis et de magorum praegtigiis falsisque divinationibus tractatus, CX. col. 1087-1110.
De consanguineorum nuptiis et de magorum praegtigiis falsisque divinationibus tractatus, CX. col. 1087-1110.
CX. col. 1100.
Responsa canonica super quibusdam interrogationibus Reginbaldi chorepiscopi, ibid. col. 1187-1196.
Si liceat chorepiscopis presbyteros et diaconos ordinare cum consensu episcopi sui ibid. col. 1195-1206.
Poenitentiale, ibid. col. 467-494. Poenitentium liber, CXII. col. 1397-1424.
De quaestionibus canonum poenitentialium libri tres, ibid. col. 1333-1336. (The preface only.)
De vitiis et virtutibus et peccatorum satisfactione, ibid. col. 1335-1398. (Only the third book.)
Homiliae, CX. col. 9-468.
Ebert, l.c. p. 141, mentions particularly Lib. I., Hom. XLII., XLIII. and LXIII. The first is directed against the ridiculous custom of making a great noise, shooting arrows and throwing fire in the air when the moon is waning in order to prevent its being swallowed up by a monster. The second is directed against soothsaying in its various forms, and the third against gluttony, drunkenness and scurrility.
Tractatus de anima, Migne, CX. col. 1109-1120. The Vegitian extracts are not given in Migne, but by Dümmler, cf Ebert l.c. p. 136.
So Ebert conjectures, l.c. p. 136.
Martyrologium, Migne, CX. col. 1121-1188.
De vivendo Deum, de puritate cordis et modo poenitentiae, CXII. col. 1261-1332.
De passione Domini, CXII. col. 1425-1430.
Quota generatione licita sit connubium epistola, CX. col. 1083-1088.
Epistolae, CXII. Col. 1507-1576.
Carmina, ibid. col. 1583-1682.
Migne, CXVI. col. 193-CXVII. col. 1220.
Homiliae, Migne, CXVIII. col. 11-816.
De corpore et sanguine Domini, CXVIII. col. 815-818.
Historiae sacrae Epitome, ibid. col. 817-874.
De varietate librorum, sive de amore coelestis patriae, ibid. col. 875-958.
E. g. in Preface to his epitome of Raban’s commentary on Leviticus. Migne, CXIV. col. 795.
Ebert, p. 147.
Dümmler, l.c. 261.
XV. Kal. Sept. Dümmler, l.c. 261.
Glossa ordinaria, Migne, CXIII.—CXIV. col. 752.
Bähr (pp. 398 sq.) gives the dates of nine editions between 1472 and 1634.
Expositio in XX. primos Psalmos, Migne, CXIV. col. 752-794.
Epitome commentariorum Rabani in Leviticum, ibid. col. 795-850.
Expositio in Evangelia, ibid. col. 849-916.
De ecclesiasticarum rerum exordiis et incrementis, CXIV. col. 919-966.
De rebus eccl. XVI. Ibid. col. 936.
De subversione Jerusalem, ibid. col. 965-974.
Vita S. Galli, ibid. col. 975-1030.
Dümmler, l.c., Vita Galli, pp. 428-473.
Vita S. Othmari, Migne, CXIV. col. 1031-1042.
Jaffé, Monumenta Carolina, pp. 507-8.
De visione Wettini, Migne, CXIV. col. 1063-1082. Heito’s work la in Tom. CV. col. 771-780. Both are given by Dümmler, l. c pp. 267-275; 301-333.
Migne, CXIV. col. 1064, "qui pene octavum decimum jam annum transegi."
Ebert, l.c. 149. Cf. Bernold’s Vision in section on Hincmar.
Vita S. Mammae, Migne, CXIV. col. 1047-1062. Dümmler, l.c. pp. 275-296.
Vita S. Blaitmaici, Dümmler, l.c. pp. 297-301. Migne, col. 1043-1046.
Hortulus, Dümmler, pp. 335-350. Migne, col. 1121-1130.
De imagine Tetrici, Dümmler, pp. 370-378. Migne, col. 1089-1092.
See Ebert, pp. 154-158.
Dümmler, pp. 350-428. Migne, CXIV, col. 1083-1120.
Cf. Wandalbert, in Migne, CXXI. col. 577.
Liber de electionibus episcoporum, collectus ex sententiis patrum, Migne CXIX. col. 11-14.
Opusculum de expositione missae, Migne, CXIX, col. 15-72.
Opusculum adversus Amalarium, ibid. col. 71-96.
See Amalarius in Migne, CV. col. 815 sqq.
Martyrologium, Migne, XCIV. col. 797 sqq.
Sermo de praedestinatione, Migne, CXIX. col. 95-102.
Adversus J. S. Erigenae erroneas definitiones liber, ibid. col. 101-250.
See his preface (col. 101-103).
Expositio in epistolas Beati Pauli ex operibus Sancti Augustini collecta, ibid. col. 279-420.
Capitula ex lege et canone collecta, ibid. col. 419-422.
Carmina varia, ibid. col. 249-278.
Ebert discusses them, II. 269-272.
Flori epistola ad imperatricem Judith, Migne, CXIX. col. 423, 424.
Perhaps in memory of his recovery from some severe illness, as that which in the winter of 838-9 confined him for a time in the convent of St. Trend in the diocese of Liège
Lupus, Epist. I. (Migne, CXIX. col. 433).
Baluze, in Migne, ibid. col. 425.
Migne, ibid col. 445.
Although he thus lived six years in Germany he never obtained a mastery of German. Wetzer u. Welte, Kirchenlexicon s. v. Lupus.
So Baluze, in Migne, CXIX col. 423.
It was upon this journey that Lupus fell sick. See fn. 864 p.735.
So Baluze, ibid. col. 425.
Pertz, Legg. I. 223
Hefele, IV. III. Pertz, Legg. I. 383.
Epist. 71, Migne, CXIX. col. 533.
It appears as Epist. 100 in Migne, ibid. col. 575.
Epist. 1, ibid. col. 433.
Epist. 35, ibid. col. 502.
Neander, vol. iii. p. 482. Ebert has a good passage on this point (l.c. p. 205-206). Also Mullinger, p. 165 sqq.
Epistolae, Migne, CXIX. col. 431-610.
"No other correspondence, for centuries, reveals such pleasant glimpses of a scholar’s life, or better illustrates the difficulties which attended ita pursuits." Mullinger p. 166.
Canones concilii in Verno, Migne, l.c. col. 611-620.
Liber de tribus quaestionibus, ibid. col. 621-666.
Vita Sancti Maximini, Episcopi Trevirensis, Migne, CXIX. col. 665-680.
Cf. Baluze (Migne, l.c. col. 425) and Ebert, l.c. p. 208.
Vita Sancti Wigberti, abbatis Fritzlariensis, Migne, l.c. 679-694.
The monastery of Old Corbie was in Picardy, in the present department of Somme, nine miles by rail east of Amiens. That of New Corbie was in Westphalia, and was founded by Louis the Pious in 822 by a colony of monks from Old Corbie.
Stavelot is twenty-four miles southeast of Liège, in present Belgium. It is now a busy manufacturing place of four thousand inhabitants. Its abbey was founded in 651, and its abbots had princely rank and independent jurisdiction down to the peace of Luneville in 1801. The town of Malmédy lies about five miles to the northeast, and until 1815 belonged to the abbey of Stavelot. It is now in Prussia.
Expositio in Matthaeum Evangelistam, Migne, CVI. col. 1261-1504.
"Studui autem plus historicum sensum sequi quam spiritalem, quia irrationabile mihi videtur spiritalem intelligentiam in libro aliquo quaerere, et historicam penitus ignorare: cum historia fundamentum omnis intelligentize sit," etc. Ibid. col. 1262, l. 6, Fr. bel.
Ibid. col. 1476, l. 16 and 3 Fr. bel.
Ibid. col. 1503-1514, 1515-1520.
Ibid. col. 1263.
From Pascha, probably in allusion to big position in the Eucharistic controversy.
Their abbess was Theodrada. Mabillon, Annales, lib. 27 (vol. 2, p. 371).
Privilegium monasterii Corbeiensis, in Migne, CXX. col. 27-32. Cf Hefele, IV. 119.
This is the date given in the Necrology of Nevelon. See Mabillon, Annales, lib. XXXVI. (vol. III. p. 119).
De corpore et sanguine Domini, in Migne, CXX. col. 1259-1350.
Epistola de corpore et sanguine Domini ad Frudegardum. Ibid. col. 1351-1366.
Pp. 543, 546 sqq.
De partu virginis, Migne, CXX. col. 1367-1386.
Page 553.
Expositio in evangelium Matthaei, Migne, CXX. col. 31-994.
Ibid. col. 35.
Ibid. col. 394.
Bähr, 465.
Expositio in Psalmum XLIV. Ibid. col. 993-1060.
In Threnos sive Lamentationes Jeremiae. Ibid. col. 1059-1256.
Ibid. col. 1220.
De fide, spe et charitate. Migne, CXIX, col. 1387-1490.
Ebert, l.c. 235.
Vita Sancti Adalhardi, Migne. CXX. col. 1507-1556. Ebert, l.c. 236-244, gives a fulI account of Paschasius’ Lives of Adalhard and Wala.
Epitaphium Arsenii seu vita venerabilis Walae. Migne, CXX. col. 1559-1650.
De Passione SS. Rufini et Valeri. Ibid. col. 1489-1508.
Bertramnus, although a common variant, is due to a slip of the pen on the put of a scribe and is therefore not an allowable form.
Epistola de cynocephalis, Migne, CXXI. col. 1153-1156.
"Nam et baptismi sacramentum divinitus illum consecutum fuisse, nubis ministerio eum perfundente, sicut libellus ipse testatur, creditur," col. 1155.
De eo quod Christus ex virgine natus est liber, ibid. col. 81 [not 31, as in table of contents]-102.
Chap. I. col. 83.
Chap. II. col. 84.
Chap. VIII. col. 96.
See Steitz in Herzog2 (art. Radbertus) XII. 482-483.
De praedestione Dei libri duo, Migne, CXXI. col. 11-80.
Contra Graecorum opposita Romanam ecclesiam infamantium libri quatuor, ibid. col. 225-346.
IV. 1. Ibid. col. 303.
It is instructive to compare the apology of Aeneas, bishop of Paris (reprinted in the same vol. of Migne, col. 685-762), which is a mere cento of patristic passages.
De corpore et sanguine Domini liber. Ibid. col. 125-170.
See p. 743.
P. 543 sqq.
De Verit. Corp. et sang. Christi contra OEcolampad., Cologne, 1527.
Ruchat, Reform. de la Suisse, vol. iv. p. 207; ed. Vulliemin, vol. iii. p. 122.
Schrörs, l.c. p. 9.
August 12, 844. See Schrörs, l.c. p. 26.
Hefele, IV. 292.
See pp. 528 sqq; 552.
See Hefele, IV. 507. The letter is in Migne, CXXIV. col. 881-896.
See pp. 268 sqq.
See p. 750.
See Hist. Lit. de la France, l.c. The philosophical treatise De diversa et multiplici animae ratione (Migne, CXXV. col. 929-952) is probably falsely attributed to him. Cf. Ebert, l.c. p. 250.
See pp. 528 sqq.
Migne, CXXV. col. 49-56.
De Praedestinatione, ibid. col. 55-474.
Collectio de una et non trina Deitate, ibid. col. 473-618.
Opuscula et epistolae in causa Hincmari Laudunensis, Migne, CXXVI. col. 279-648.
De divortio Lotharii regis et Tetbergae reginae, Migne, CXXV. col. 619-772.
See especially Inter. vi., xvii., xviii., ibid. col. 659-673, 726-730.
Coronationes regiae ibid. col. 803-818.
De regis persona et regio ministerio, ibid. col. 833-856.
See preface, col. 833, 834.
Ebert (II. 251) accordingly finds the explanation of the treatise in its third division.
De cavendiis vitiis et virtutibus exercendio, ibid. col. 857-930.
De coercendis militum rapinis, and De coërcendo et exstirpando raptu viduarum puellarum ac sanctimonialium, ibid. col. 953-956, 1017-1036.
Ad proceres regni, ibid. col. 993-1008.
Capitula, ibid. col. 773-804, 1069-1086.
Pro ecclesiae libertatum defensione ibid. col. 1035-1070.
De presbyteris criminosis, ibid. col. 1093-1110.
De causa Teutfridi presbyteri, ibid. col. 1111-1116.
De verbis Psalmi: Herodii domus dux est eorum, ibid. col. 957-962.
De visione Bernoldi presbyteri, ibid. col. 1115-1120.
See , 169, p. 732.
Vita Sanctii Remigii, Migne. CXXV. col. 1129-1188.
Encomium ejusdem S. Remigii, ibid. col. 1187-1198.
Ebert. l.c. p. 256.
Annalium Bertinianorum pars tertia, Migne, CXXV. col. 1203-1302. Reprint f Pertz, "Monum. Germ. Hist. Script." I. 455-515.
Ebert, l.c. 367, 868.
Epistolae, Migne, CXXVI. col. 9-280.
Carmina, Migne, CXXV. col. 1201-1202. There are a few verses elsewhere in Migne, and a poem on the Virgin Mary in Mai, "Class. auctori e Vaticanis codicibus, " 452 sqq.
Ebert, l.c. 257.
See supplementary note to this section.
He even stood on a very familiar footing if the story of Matthew of Paris mentioned on p. 539 may be credited. Cf Matthew Paris, Chronica major, ed. Luard, pp. 415 sq.
His affinity with Maximus has been shown by Baur and Dorner.
Ueberweg, l.c. p. 359.
See full account in this vol. pp. 539 sqq. and 551 sqq.
These works are in Migne, CXXII. col. 355-440, and col. 1029-1194.
Versio Ambiguorum S. Maximi. Migne, CXXII. col. 1193-1222.
Expositiones super ierarchiam coelestem S. Dionysii, etc. Ibid. col. 125-284.
Homilia in prologum S. Evangelii secundum Joannem. Ibid. col. 283-296.
Commentarius in S. Evangelium secundum Joannem. Ibid. col. 297-548.
See Lit., p. 762.
Liber de egressu et regressu animae ad Deum. Migne, CXXII. co.,1023, 1024.
Ibid. Verses, col. 1221-1240.
Peri;fuvsew"merismou'. Id est, de divisione naturae. Ibid. col. 411-1022.
V. 40, ibid. col. 1022, I. 13.
Est igitur natura generale nomen ut diximus, omnium quae sunt et quae non sunt."De Div. Nat. I. Ibid. col. 441, l. 10.
I. 3-7. Cf Ueberweg, l.c., p. 361.
Metaph. XII. 7; cf. Augustin, who mentions the first three forms, De civ. Dei, V 9, and Ueberweg, l.c. I. 363.
"Ambo siquidem ex uno fonte, divina videlicet sapientia, manare dubium non est."De div. Nat. I. 66, Migne, ed. col. 511, l. 28.
Ibid. II. 16, col 548. IV. 16. col. 816, cf. col. 829.
Ibid. IV. 5, col. 749.
"Septuaginta prae manibus non habemus." Migne col. 243.
Neander, III. p. 462.
"Ipse namque omnium essentia est, qui solus vere est." Migne, Ibid. I.3 (col. 443).
"Est igitur principium, medium et finis." I. 11(col. 451).
"Dem per seipsum incomprehensibilis est!’ I. 10 (col. 451).
I. 14 (col. 459).
II. 28 (col. 593). For a discussion of this point see Christlieb, J. 8 B., pp. 168-176.
De div. Nat. I. 13 (col. 455). Ueberweg, l.c. , p. 361.
De div. Nat. II. 33 (col. 612).
III. 10 (col. 650). This is the remark of the "disciple," but the "master" does not contradict it. Cf. III. 17, V. 30; I. 13.
I. 7, 8 (cols. 445448).
Igitur omnis theophania, id est omnis virtus, et in hac vita et in futura vita,"I. 9 (col. 449).
I. 7, 8, 13 (cols. 445-448, 454-459).
III. 23 (col. 689).
II. 15, 22 (cols. 545-548, 562-566, especially col. 566).
II. 22 (col. 566).
III. 19 (col. 680).
I. 27, 56-58 (col. 474, 475; 498-501).
II. 9 (col. 536).
"Intellectus omnium est omnia," III.4 (col. 632, 1.3 Fr. bel.). "Intellectus rerum veraciter ipsae res sunt," II. 8 (col. 535).
IV. 7 (cols. 762-772), e.g. "In homine omnis creatura substantialiter creata sit."(col. 772).
IV. 7 (col. 762-772).
IV. 14 (col. 807, 808).
"’Corpus quippe,’ inquit, ’et sensum et animam secundum nos habens,’ Christus videlicet, ’et intellectum:’ His enim veluti quatuor partibus humana natura constituitur." II. 13 (col.
V. 25 (col. 912).
V. 25 (col. 912).
Neander, l.c. III. p. 465.
"Nullum peccatum est quod non se ipsum puniat, occulte tamen in hoe vita, aperte vero in altera, quae est futura." De Divina Praedestinatione, XVI. vi. (col. 4236)
"Sicut enim Deus electorum, quos praedestinavit ad gratiam, liberavit voluntatem, eamque caritatis suae affectibus implevit, ut non solum intra fines aeternae legis gaudeant contineri, sed etiam ipsos transire nec velle, nec posse maxi mum suae gloriae munus esse non dubitent: ita reproborum, quos praedestinavit ad poenam turpissimam, coercet voluntatem, ut e contrario, quicquid illis pertinet ad gandium beatae viae, istis vertatur in supplicium miseriae." De div. Praed. XVIII. vii. (col. 434), cf. XVII. i. v.
"Nonne Verbum assumens hominem, omnem creaturam visibilem et invisibilem accepit, et totum, quod in homine accepit salvum fecit." De div. Nat. V. 25 (col. 913).
"Commune ommium, quae facta sunt, quodam veluti interitu redire in causas, quae in Deo subsistunt; proprium vero intellectualis et raitonalis substantiae, unum cum Deo virtute contemplationis, et Deus per gratiam fieri. " V. 21 (col. 898).
II. 6, 8, V. 7, 8, 3-6. Cf. Christlieb, l.c. p. 802.
I. pp. 360, 363, 364.
The full text of the bull is given by Floss, Migne, CXXII. col. 439.
De div. Nat. I. 66 (col. 511).
In the line of Spinoza, Schelling, and especially Hegel. On the other band be sums up the ancient philosophy in its Christianized shape.
"Ein organisch gegliedertes, die höchsten speculativen Ideen umfassendes System."L.c. II. 274.
So Pope Nicolas I. (Epist. cxv. in Migne, Patrol. Lat. CX [X. col. 11 19); Prudentius (De Praedestinatione contra J. Scotum, in Migne, CXV. col. 1011), and the council of Langres (859).
Christlieb in Herzog2 vol. xiii. p. 789.
Bib. Lat. med., Hamburg, 1734, I. 230.
Photius, II. 230-240. Wetzer u. Welte, 2d ed. 1. col. 788-792.
Migne, CXXVII. col. 103-CXXVIII.
Migne, CXXIX. col. 27-512. Those of the sixth council are unprinted.
Idem. col. 511-554.
Collecteana. Idem. col. 557-714.
Idem. col. 713-738.
Idem. col. 737-742.
CXXVIII. col. 1357-1378.
Neander, Hist. Chr. Ch. III. 469.
Agnosticon or Libri Proeloquiorum. Migne, CXXXVI. col. 145-344.
De contemptu canonum. Ibid. col. 485-522.
Qualitatis conjectura cujusdam. Ibid. col. 521-550.
Epistolae. Ibid. col. 643-688. Sermones. Ibid. col. 689-758.
Giesebrecht (I. 615) says of Gerbert: "Er gehörte zu den seltenen Gelehrten, die in den weltlichen Dingen gleich heimisch sind, wie in dem Reich der Ideen, die von unbegrenzter Empfänglichkeit sich jeden Stoff aneignen, leicht alle Verhältnisse durchschauen und bemeistern, denen die Hülfsmittel des Geistes nie versiegen, und deren Kräfte auch die zerstreuteste Thätigkeit kaum erschöpft."
See above, p. 290 sqq. Baronius declares this synod a fiction of Gerbert, and makes him responsible for the sentiments, the Benedictine editors of the Hist. Lit. only for the style, of the acts, "qui est beaucoup au-dussus de celuis de quantité d’ autres écrits du mème temps." The acts were first published in the Magdeburg Centuries, and then by Mansi and Pertz. See Hefele, IV. 647 sq.
Richer says Senlis (in the province of Rheims); Aimons, his continuator says Rheims. The acts of that synod are lost. See Hefele, IV. 646.
Hefele (IV. 654) assumes a gradual change in his views on the papal power in consequence of deeper reflection and bitter experience, and applies to him the words of Pius II.: "Aeneam rejicite, Pium recipite." Reuter says (I. 84): "Der Heros der Aufklärung wurde, der Repräsentant der auf übernatürlichem Fundament basirten Autorität." But Gerbert was a strong supernaturalist before that time, as his book on the Lord’s Supper proves. His controversy with the papacy had nothing to do with doctrine any more than the controversy between Gallicanism and Ultramontanism. It was simply a question as to the extent of papal jurisdiction.
See above, p. 295 sq.
Döllinger, in his Papstfabeln des Mittelalters (English transl. ed. by Henry B. Smith, pp. 267-272), devotes several pages to this fable, and tram it to Rome and to Cardinal Benno, the calumnious enemy of Gregory VII., who was likewise accused of black arts. According to Benno, Satan promised his pupil Gerbert that he should not die till he had said mass in Jerusalem. Gerbert thought himself safe till he should get to Palestine; but when he read mass in the Jerusalem church (Santa Croce in Jersalemme) at Rome, he was summoned to die, and caused his tongue and hand to be cut off by way of expiation. The Dominicans adopted the myth, and believed that Gerbert early sold himself to Satan, was raised by him to the papal throne, and had daily intercourse with him, but confessed at last his enormous crimes, and showed his repentance by hacking off one limb after another. Since that time the rattling of his bones in the tomb gives notice of the approaching death of the pope.
So especially Gfrörer, partly also Hauck. But Hock, Büdinger and Damberger defend his character and orthodoxy. Neander, Hefele, Giesebrecht deal justly with him.
"Lesavoir dominant de Gerbert était la science des mathematiques." (Hist. Lit. de la France.) He wrote De numerorum divisione; De geometria; De spherae constructione; De Rationali et Ratione uti, etc. See Migne, l.c. 125 sqq.
In Migne, col. 179-188. Comp. above, p. 552.
De Corp. et Sang. D. c. 7 (col. 185): "Ecce quantum fides proficit, ubi sermo deficit."
Olleris and Giesebrecht doubt the genuineness.
L.c. col. 170: "Sublimitas episcopalis nullis poterit comparationibus aequari. Si regum compares infulas et principum diademata, longe erit inferius, quasi plumbi metallum ad auri fulgorem compares.’’
L.c. col. 171, in explaining "Pasce oves meas " (John 21: 15 sqq.), he says: "Quas oves non solum tunc beatus suscepit apostolus, sed et nobiscum eas accepit, et cum illo eas suscipimus omnes."
Migne, col. 201-286.
"Dominae et gloriosae Adelaidi reginae semper Augustae Gerbertus, gratia Domini Remorum episcopus, et omnibus suis confratribus et coëpiscopis Remorum dioeceseos, bene valere in Christo." Migne, 242-244.
Mansi, XIX. 242; Hefele, IV. 654.
An epitaph (in Migne, l.c. 165) describes Fulbert as "suae tempestatis [sui temporis] pontificum decus, lux praeclara mundo a Deo data, pauperum sustentator, desolatorum consolator, praedonum et latronuin refrenator, vir eloquentissimus, et sapientissimus tam in divinis quam in liberalium artium libris" There is also an epitaph in poetry, l.c. col. 171.
"Venerabilis ille Socrates" he is called by Adelmann.
Reuter (I. 89) characterizes him very well: "Ein ungewöhnliches pädagogisches Talent ist sicher demjenigen eigen gewesen, welchen die bewundernden Schüler den Socrates der Franken nannten. Die Persönlichkeit war ungleich grösser als die wissenschaftliche Leistung, das individuell Anfassende bedeutsamer als die materielle Unterweisung. Nicht fähig originelle Gedanken zu entwickeln und mitzutheilen, hat Fulbert als Bildner der Eigenthümlichkeit begabter Schüler seine Virtuosität in der anreqenden Kraft seines Umgangs gezeigt. Dieser Lehrer wurde der Vater gar verschieden gestimmter wissenschaftlicher Söhne."
Adelmann, one of his pupils, in a letter to Berengar, his fellow-student, reminded him of these memorable conversations, and warned him against error. See p. 554, and Neander, III. 502.
By Bishop Cosin (in his Hist. Transsubstantiationis), as quoted by Robertson, If. 607.
Ep. V. (Migne, col. 201): "Jam nunc ad illud Dominici corporis et sanguinis transeamus venerabile sacramentum, quod quidem tantum formidabile est ad loquendum: quantum non terrenum, sed coeleste est mysterium; non humanae aestimationi comparabile, sed admirable non disputandum, sed metuendum. De quo silere potius aestimaveram quam temeraria disputatione indigne aliquid definire; quia coelestis altitudo mysterii plane non valet officio linguae corruptibilis exponi. Est enim mysterium fide non specie aestimandum, non visu corporeo, sed spiritu intuendum." Then toward,; the close of the same letter (col. 204) he says: "Si Deum omnia posse credis, et hoc consequitur ut credas; nec humanis disputationibus discernere curiosus insistes, si creaturas quas de nihilo potuit creare, has ipsas multo magis valeat in excellentioris naturae dignitatem convertere, et in sui corporis substantiam transfundere." The last phrase is nearly equivalent to transubstantiation.
Epistolae, Migne, l.c. col. 189-278. Giesebrecht, Damberger, and Werner have analyzed and made much use of them.
Sermones ad populum. Ibid. col. 317-340.
Hymni et carmina ecclesiastica. Ibid. col. 339-352. See above, 96, p. 433.
Vita S. Autberti, Cameracensis episcopi. Ibid. col. 355-368.
Ep. V. (formerly Ep. 1, in Migne, col. 196 sqq.) De tribus quae sunt necessaria ad profectum Christianae religionis, from the year 1007, addressed to his metropolitan superior. See the extract on the eucharist above, p. 784, note 3.
i.e. Calvus, Kahlkopf, Baldhead. His proper name was Rodulfus or Radulphus. Ceillier (l.c. p. 143): "Rodulphe ou Raoul, surnommé Glaber parce qu’il était chauve et sans poil."
This is the judgment of Waitz (Mon. Germ. VII. 49), and Giesebrecht (II. 567). Wattenbach (Deutschlands Geschichtsquellen, first ed., 1858, p. 322) calls it "ein Werk voll merkwürdiger Dinge, und mannigfach belehrend, aber ohne festen Plan und chronologische Ordnung."
The Vita S. Guillelmi or Willelmi, in Migne, l.c. col. 701-720.
Hamburg was the original seat of the Northern episcopate, and remained so nominally, but owing to the constant irruptions of the Wends and Normans, it was transferred to Bremen.
Lappenberg gives a full account of all his sources.
Wattenbach (p. 254): Sein Vorbild ist besonders Sallust, der in den Schulen vorzugeweise gelesen wurde und darum auch eine übergrossen Einfluss auf den Stil der Zeit übte" He adds (p. 255): "Jede gewissenhafte Forschung geht auf Adam zurück und seine Autorität stand von Anfang an mit Recht in hohem Ansehen."
Lappenberg (in Mon. Gem. VII. 267): "Paucissimi sane sunt inter medii aevi historicos, qui rerum traditarum gravitate, perspicuitate, iudicii ingenuitate, fontium scriptorum cognitione, sermonium ore traditorum accurata perceptione ita emineant, ut Adamus, magister scolarum Bremensis."
1529 There are several distinguished persons of that name, (a) Damianus, brother of Cosmas; they were physicians in Sicily who took no fees, and died as "silverless" martyrs of the Diocletian persecution (303), and became the patrons of physicians and druggists throughout the middle ages. The Greeks distinguish three pairs of these brothers. (b) Damianus, patriarch of Alexandria, d. 601, who leaned to Sabellianism and Monophysitism. (c) D., bishop of Pavia, who drew up a confession of faith against the Monothelites, A.D. 679.
1530 As Eusebius called himself Pamphili after his friend and patron Pamphilus,
1531 See above, p. 366 sqq.
1532 See Damiani’s account in Vita Dominici Loricati, c. 10, in Migne, I. 1017.
1533 St. Dominic, the founder of the order of the Dominicans (1170-1221), is said to have scourged himself every night three times, first for himself, then for his contemporaries, and last for the souls in purgatory.
1534 Boileau, Historia Flagellantium, Paris, 1700; Förstemann, Die christl. Geisslergesellschaften, Halle, 1828; Cooper, Flagellation and the Flagellants, London, 1870. 3d ed., 1877.
1535 Or Cadalus, bishop of Parma, very rich and guilty of simony.
1536 In two of his best epigrams, he says of Hildebrand (Migne, II. 961, 967):
"Vivere vis Romae, clara depromito voce:
Plus Domino papae quam Domno pareo papae.
* * * * * * *
Papam rite colo, sed te prostratus adoro:
Tu facis hunc Dominum; te facit iste Deum."
1537 Migne, I. 506-924.
1538 Migne, 925-1024.
1539 II. 20 sqq. and 595 sqq.
1540 II. 159-190.
1541 II. 99 sqq.
1542 II. 191 sqq.
1543 II. 571 sqq.
1544 II. 590 sqq.
1545 II. 979 sqq.
1546 II. 892 sqq. and 985 sqq.
1547 II. 918 sqq.
1548 II. 862. See above, p. 431 sq.