stated. Jonas opposes Claudius with his own weapons of irony and satire, gives his portrait in no flattering colors and even ridicules his latinity. The first book defends the use of images (pictures), the invocation and worship of the saints, the doctrine of their intercession, and the veneration due to their relics, but asserts that the French do not worship images. The second book defends the veneration of the cross, and the third pilgrimages to Rome.

4. History of the translation of the relics of Saint Hubert.' Hubert, patron saint of hunters, died in 727 as first bishop of Liége, and was buried there in St. Peter's church. In 744 he was moved to another portion of the church, but in 825 bishop Walcand of Liége removed his relics to the monastery of Andvin which he had re-established, and it is this second translation which Jonas describes.

§ 167. Rabanus Maurus.

I. RABANUS MAURUS: Opera omnia, in Migne, Tom. CVII.-CXII. His Carmina are in Dümmler's Poetae Latini ævi Carolini, II. 159–258. Migne's edition is a reprint, with additions, of that of Colvenerius, Cologne, 1617, but is not quite complete, for Dümmler gives new pieces, and others are known to exist in MS.

II. The Prolegomena in Migne, CVII. col. 9-106, which contains the Vito by MABILLON, RUDOLF, Raban's pupil, and by TRITHEMIUS. JOHANN FRANZ BUDDEUS: Dissertatio de vita ac doctrina Rabani Mauri Magnentii, Jena, 1724. FRIEDRICH HEINRICH CHRISTIAN SCHWARZ: Commentatio de Rabano Mauro, primo Germaniæ præceptore (Program). Heidelberg, 1811. JOHANN KONRAD DAHL: Leben und Schriften des Erzbischofs Rabanus Maurus. Fulda, 1828. NICOLAS BACH: Hrabanus Maurus; der Schöpfer des deutschen Schulwesens (Program). Fulda, 1835. FRIEDRICH KUNSTMANN: Hrabanus Magnentius Maurus. Mainz, 1841. THEODOR SPENGLER: Leben des heiligen Rhabanus Maurus. Regensburg, 1856. KÖHLER: Hrabanus Maurus und die Schule zu Fulda (Dissertation). Leipzig, 1870. RICHTER: Rabanus Maurus. Ein Beitrag zur Geschichte der Pädagogik im Mittelalter (Program). Malchin, 1883. Cf. E. F. J. DRONKE: Codex dip. Fuld. Cassel, 1850. J. BASS MULLINGER: The Schools of Charles the Great. London, 1877, pp. 138-157. J. F. 1 Historia translationis S. Hucberti, ibid. col. 389-394.

BÖHMER: Regesten zur Gesch. d. Mainzer Erzbischöfe, ed. C. Will. 1. Bd. A. D. 742-1160. Innsbruck, 1877.

III. DU PIN, VII. 160–166.

CEILLIER, XII. 446-476. Hist. lit, de la France, V. 151-203. BÅHR, 415-447. EBERT, II. 120–145.

HIS LIFE.

MAGNENTIUS HRABANUS MAURUS is the full name, as written by himself,' of one of the greatest scholars and teachers of the Carolingian age. He was born in Mainz' about 776. At the age of nine he was placed by his parents in the famous Benedictine monastery of Fulda, in the Grand-duchy of Hesse, which was then in a very flourishing condition under Baugolf (780-802). There he received a careful education both in sacred and secular learning, for Baugolf was himself a classical scholar. Raban took the monastic vows, and in 801 was ordained deacon. In 802 Baugolf died and was succeeded by Ratgar. The new abbot at first followed the example of his predecessor, and in order to keep up the reputation of the monastery for learning he sent the brightest of the inmates to Tours to receive the instruction of Alcuin, not only in theology but particularly in the liberal arts. Among them was Raban, who indeed had a great desire to go. The meeting of the able and experienced, though old, wearied and somewhat mechanical teacher, and the fresh, vigorous, insatiable student, was fraught with momentous consequences for Europe. Alcuin taught Raban far more than book knowledge; he fitted him to teach others, and so put him in the line of the great teachersIsidore, Bede, Alcuin. Between Alcuin and Raban there sprang up a very warm friendship, but death removed the former in

66

1 Præfatio to his De laudibus sanctæ crucis, Migne, CVII. col. 147, 148. Mag nentius 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.

the same year in which Raban returned to Fulda (804), and so what would doubtless have been a most interesting correspondence was limited to a single interchange of letters.'

Raban was appointed principal of the monastery's school. In his work he was at first assisted by Samuel, his fellow-pupil at Tours, but when the latter was elected bishop of Worms Raban carried on the school alone. The new abbot, Ratgar, quickly degenerated into a tyrant with an architectural mania. He begrudged the time spent in study and instruction. Accordingly he chose very effective measures to break up the school. He took the books away from the scholars and even from their principal, Raban Maur. In 807 the monastery was visited with a malignant fever, and a large proportion of the monks, especially of the younger ones, died, and many left. Thus by death and defection the number was reduced from 400 to 150, but those who remained had to work all the harder. It was probably during this period of misrule and misery that Raban made his journey to Palestine, to which, however, he only once alludes. On December 23, 814, he was ordained priest.*

In 817 Ratgar was deposed and Raban's friend Eigil elected in his place. With Eigil a better day dawned for the monastery. Raban was now unhampered in teaching and able once more to write. The school grew so large that it had to be divided. Those scholars who were designed for the secular life were taught in a separate place outside the monastery. The library was also much increased.

In 822 Eigil died and Raban was elected his successor. He

1 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.

2 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).

3 In his comment on Joshua xi. 8 (Migne, CVIII. col. 1053, 1. 38).

proved a good leader in spiritual affairs. He took personal interest in the monks, and frequently preached to them. He paid particular attention to the education of the priests. He compiled books for their especial benefit, and as far as possible taught in the school, particularly on Biblical topics. The principal of the school under him was Candidus, already mentioned as the biographer of Eigil. His most famous pupils belong to this period. Servatus Lupus, Walahfrid Strabo (826-829) and Otfrid. He showed his passion for collecting relics, which he enshrined in a very costly way. He also built churches and extended the influence of Fulda by colonizing his monks in different places, adding six affiliated monasteries to the sixteen already existing.

In the spring of 842 Raban laid down his office and retired to the "cell" on the Petersberg, in the neighborhood of Fulda. There he thought he should be able to end his days in literary activity undisturbed by the cares of office. To this end he called in the aid of several assistants and so worked rapidly. But he was too valuable a man to be allowed to retire from active life. Accordingly on the death of Otgar, archbishop of Mainz (April 21, 847), he was unanimously elected by the chapter, the nobility and the people of Mainz his successor. He reluctantly consented, and was consecrated June 26, 847. In October of that year he held his first synod in the monastery of St. Alban's, Mainz. It was a provincial council by command of Louis the German. Among the notables present were his suffragans, Samuel of Worms, his former fellow-teacher, Ebo of Hildesheim, Haymo of Halberstadt, his fellow-student under Alcuin, and also Ansgar of Hamburg, who had come to plead for the Northern mission. This synod renewed the command to the priests to preach. nized. On October 1, 848, a second synod was held at Mainz, which is memorable as the first in which the Gottschalk matter

In this act Raban is recog

was discussed. Gottschalk had been a pupil at Fulda and his course had incurred the anger of Raban, who accordingly opposed him in the council. The result was that the synod decided adversely to Gottschalk and sent him for judgment to Hincmar. In the Annals of Fulda begun by Enhard (not to be confounded with Einhard), and continued by Rudolf, it is gratefully recorded that during the great famine in Germany in 850 Raban fed more than 300 persons daily in the village of Winzel. In October, 851 or 852, Raban presided over a third synod at Mainz, which passed a number of reform canons; such as one forbidding the clergy to hunt, and another anathematizing a layman who withdrew from a priest who had been married, thinking it wrong to receive the cucharist from such a one.2

Raban died at Mainz Feb. 4, 456, and was buried in the monastery of St. Alban's. He wrote his own epitaph which is modest yet just. In 1515 Cardinal Albert of Brandenburg removed his bones to Halle.

HIS POSITION AND INFLUENCE.

Raban was one of the most eminent men in the ninth century for virtue, piety and scholarship. As pupil he was unremitting in his pursuit of learning; as teacher he was painstaking, inspiring and instructive; as abbot he strove to do his whole duty; as archbishop he zealously contended for the faith regardless of adversaries; according to his own motto, "When the cause is Christ's, the opposition of the bad counts for naught." He bore his honors modestly, and was free from pride or envy. While willing to yield to proper demands and patient of criticism, he was inflexible and rigorous in maintaining a principle. He had the courage to oppose alone the decision of the council of 829 that a monk might leave his order. He denied the virtues of astrology and opposed trial by ordeal. He early declared himself a friend of Louis the Pious and plainly and earnestly rebuked the unfilial conduct of his sons. After the death of Louis he threw in his 1 Migne, CVII, col. 24.

2 Hefele, IV. 179-181.