Priests are exhorted to preDaily, honest confession of confession to a priest is also counsels and prayers the True charity consists 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). pare themselves to preach (c. 28). sins to God ensures pardon; but enjoined in order that through his stain of sin may be removed (c. 30). 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.2 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.*

1 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. 4 Fragmenta sermonum duorum, ibid. col. 275–282.

The Poetical works of Theodulph are divided into six books.1 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.3 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 Poeta Latini ævi 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.

Carmina, ibid. col. 283-380. Ebert (1. c. pp. 73-84) analyzes these poems at length.

Perænesis ad Judices, ibid. col. 283-300.

3 Cf. H. Hagen: Theodulfi episcopi Aurelianensis de iudicibus versus recogniti, Bern, 1882 (pp. 31).

4 Ibid. col. 377-380.

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. 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.

2

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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

1 See section on Rabanus Maurus.

2 Mullinger, Schools of Charles the Great, London, 1877, pp. 141, 142.

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, Poeta Latini ævi Carolini, I. 426 sqq.

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, call

1 The second part is in Dümmler, Poeta, 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.

ing 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-deacons 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,2 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

'See Florus' letters in Migne, Tom. CXIX. col. 71–96. Regula canonicorum, in Migne, CV. col. 815-934.

3 De ecclesiasticis officiis libri quatuor, ibid. col. 985–1242.