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 801,3 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.6

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.

'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 completest 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. De passione M. et P. Ibid. col. 593–600.

Ibid. col. 537-594.

So Ebert, l. c. 103.

'Epistolæ in Migne, ibid. col. 509–538.

§ 165. Smaragdus.

I. SMARAGDUS, abbas monasterii Sancti Michalis Virdunensis: Opera omnia in Migne, Tom. CII. cols. 9-980: with Pitra's notes, cols. 1111-1132. His Carmina are in Dümmler, Patæ Latini ævi Carolini, I. 2.

II. HAURÉAU: Singularités historiques et littéraires. Paris, 1861 (pp. 100 sqq.) H. KEIL: De grammaticis quibusdam latinis infimæ ætatis (Program). Erlangen, 1868. Hist. lit. de la France, IV. 439-447. CEILLIER, XII. 254–257. BÄHR, 362–364. EBERT, II. 108-12.

Of the early life of SMARAGDUS nothing is known. He joined the Benedictine order of monks, and after serving as principal of the convent school was elected about 805 abbot of the monastery on Mt. Castellion. Sometime later he moved his monks a few miles away and founded the monastery of St. Mihiel on the banks of the Meuse, in the diocese of Verdun. He was a man of learning and of practical activity. In consequence he was highly esteemed by the two monarchs under whom he lived, Charlemagne and Louis the Pious. The former employed him to write the letter to Pope Leo III. in which was communicated the decision of the council of Aix la Chapelle (809) respecting the adoption of the Filioque, and sent him to Rome with the commissioners to lay the matter before the pope. He acted as secretary, and drew up the protocol. Louis the Pious showed him equal consideration, richly endowed his monastery, and in 824 appointed him to act with Frotharius, bishop of Toul (813– 837) as arbitrator between Ismund, abbot of Milan, and his monks. Smaragdus died about 840.

His writings show diligence and piety, but no originality. His published works in prose are: (I) Collections of Comments on the Epistle and Gospel for each holy day in the year,' an uncritical but comprehensive compilation from numerous ecclesiastical writers, prepared for the use of preachers, and described

1 Collectiones in epistolas et evangelia de tempore et de sanctis. Migne, CII. col. 13-552.

by the author as a liber comitis. (2) The monk's diadem,' a collection in one hundred chapters of ascetic rules and reflections concerning the principal duties and virtues of the monastic life. It is for the most part a compilation. The sources are the Collectiones patrum of Cassian and the writings of Gregory the Great. Smaragdus made it after his elevation to the abbotship and enjoined its daily evening reading upon his monks. It proved to be a very popular work, was widely circulated during the Middle Age, and has been repeatedly published.3 (3) Commentary upon the rule of St. Benedict, undertaken in aid of the monastic reforms instituted by the council of Aix la Chapelle (817). It is characterized by great strictness. (4) The Royal way, dedicated to Louis the Pious while king of Aquitania. It consists of thirty-two chapters of moral and spiritual counsels, which if faithfully followed will conduct an earthly king into the heavenly kingdom. The work is really only an adaptation of the Diadem to the wants of the secular life. (5) Acts of the Roman conference, the protocol already alluded to. (6) Epistle of Charles the Great to Leo the Pope upon the procession of the Holy Spirit, the letter mentioned above. (7) Epistle of Frotharius and Smaragdus to the Emperor Louis, the report of the arbitrators. (8) A larger grammar or a commentary upon Donatus.10 His earliest work, written at the request of his

1 Diadema monachorum, ibid. col. 593-690.

2" Et quia mos est monachorum, ut regulam beati Benedici ad capitulum legant quotidie matutinum: volumus ut iste libellus ad eorum capitulum quotidie legatur vespertinum (col. 593)."

Paris, 1532, 1640; Antwerp, 1540; Bibliotheca Maxima, Lyons, 1677, Tom. XVI. pp. 1305-1342, and Migne, Patrol. Lat., CII., Paris, 1851.

4 Commentaria in regulum Sancti Benedicti, Migne, CII. col. 689-932.

5 Via regia, ibid. col. 933-970.

8

So Ebert, l. c. p. 111.

Acta collationis Romano, Migne, CII. col. 971-976.

Epistola Caroli Magni ad Leonem Papam de processione Spiritus Sancti, Migne, XCVIII. col. 923-929.

9 Epistola Frotharii et Smaragdi ad Ludovicum Imperatorem, Migne, CVI. col. 865-866.

10 Grammatica major seu commentarius in Donatum.

scholars, probably between 800 and 805. It is still unprinted, except a small portion. There yet remain in MS. a Commentary on the Prophets, and a History of the Monastery of St. Michael. Smaragdus also wrote poetry. Besides a hymn to Christ, there have been preserved his metrical introductions to his Collections and Commentary on the rule of St. Benedict, of which the first has twenty-nine lines in hexameter, and the second thirty-seven distichs.

§ 166. Jonas of Orleans.

I. JONAS, Aurelianensis episcopus: Opera omnia, in Migne, Tom. CVI.

col. 117-394.

II. DU PIN, VII. 3, 4. CEILLIER, XII. 389–394. Hist. lit. de la France, V. 20–31. BÅHR, 394–398. EBERT, II. 225–230.

JONAS was a native of Aquitania, and in 821 succeeded Theodulph as archbishop of Orleans. In the first year of his episcopate he reformed the convent at Mici, near Orleans, and thereby greatly extended its usefulness. His learning in classical and theological literature joined to his administrative ability made him a leader in important councils, and also led to his frequent employment by Louis the Pious on delicate and difficult commissions. Thus the emperor sent him to examine the administration of the law in certain districts of his empire, and in 835 to the monasteries of Fleury and St. Calez in Le Mans. His most conspicuous service was, however, in connection with the gathering of bishops and theologians held at Paris in Nov. 825 to consider the question of image-worship. The emperor sent him and Jeremiah, archbishop of Sens, to Rome to lay before the pope that part of the collection of patristic quotations on the subject made by Halitgar and Amalarius, which was most appropriate. The issue of this transaction is unknown. He was the leading spirit in the reform council of Paris (829), and probably drew up its acts; and again at Diedenhofen, 1 Mabillon, Vetera analecta, Nov. ed. (Paris, 1723) pp. 357, 358.

2 Cf. Mabillon, 1. c.

Ebert, l. c. p. 226.

5

where, on March 4, 835, he dictated the protocol of Ebo's deposition.' He died at Orleans in 843 or 844.

His WRITINGS are interesting and important, although few. 1. The layman's rule of life," in three books, composed in 828 for Mathfred, count of Orleans, who had requested instruction how to lead a godly life while in the bonds of matrimony. The first and last books are general in their contents, but the second is for the most part specially addressed to married people. As might be expected Jonas takes strong ground against vice in all its forms and so his work has great value in the history of ethics. It is very likely that the second book was composed first.3

2. The King's rule of life, written about 829 and dedicated to Pepin. Both the above-mentioned works are little more than compilations from the Bible and the fathers, especially from Augustin, but the author's own remarks throw a flood of light upon the sins and follies of his time."

3. The Worship of Images. This is his chief work, and a very important one. It is in three books, and was written against Claudius of Turin. It was nearly finished at the time of the latter's death (839), and then laid aside since Jonas fancied that the bold position of Claudius would scarcely be assumed by any one else. But when he found that the pupils and followers of Claudius were propagating the same opinions he took up his book again and finished it about 842. It had been begun at the request of Louis the Pious; but he having died in 840, Jonas dedicated the work to his son, Charles the Bald, in a letter in which the above-mentioned facts about its origin are

5 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.