Sigebert of Gembloux: LIBER DE SCRIPTORIBUS ECCLESIASTICIS

CAP. I. Marcellus, Marci, praefecti urbis Romae, filius, ex discipulo Simonis Magi discipulus beati Petri apostoli, conflictum apostolorum Petri et Pauli cum Simone Mago, cui assiduus interfuit, rogatu Christianorum, qui non interfuerant, fideliter conscripsit, et Ecclesiis Dei, prope vel procul positis, legendum concessit. Ad sanctos Nereum et Achilleum, pro Christo in Pontiana insula relegatos, scripsit de mirificis actibus beati Petri et Pauli, et de magicis artibus Simonis Magi.

CHAPTER 1. Marcellus, son of Marcus, prefect of the city of Rome, once a disciple of Simon Magus and afterwards a disciple of the blessed apostle Peter, faithfully wrote down the conflict of the apostles Peter and Paul with Simon Magus, at whose presence he was constantly, at the request of Christians who had not been present, and allowed it to be read in the churches of God placed near and far. To the saints Nereus and Achilleus, relegated for Christ to the island of Pontia, he wrote concerning the marvelous deeds of the blessed Peter and Paul, and concerning the magical arts of Simon Magus.

Scripsit de obitu sanctae Petronillae virginis, filiae beati Petri apostoli. Scripsit de passione sanctae Feliculae virginis et martyris. Scripsit de passione sancti Nicomedis presbyteri martyris.

He wrote concerning the death of Saint Petronilla, virgin, daughter of the blessed Apostle Peter. He wrote concerning the passion of Saint Felicula, virgin and martyr. He wrote concerning the passion of Saint Nicomedes, presbyter and martyr.

CAP. II. Joannes, qui et Marcus, ex ministro sacerdotis Jovis minister Pauli apostoli, scripsit passionem Barnabae apostoli.

CHAPTER 2. John, who is also Marcus, formerly a minister of the priest of Jupiter and a minister of the apostle Paul, wrote the passion of the apostle Barnabas.

CAP. III. Polycrates passionem sancti Timothei apostoli scripsit, et alia multa.

CHAPTER 3. Polycrates wrote the passion of Saint Timothy the apostle, and many other things.

CAP. IV. Dionysius, Athenis natus et eruditus, et a pago Atheniensi, qui dicitur Arios pagos, Areopagita denominatus, et a Paulo apostolo ad fidem Christi conversus, multam multa scribendo acquisivit sibi memoriam. Quem praetermissum esse ab Hieronymo et Gennadio in Catalogo illustrium virorum, nimis est mirandum, praesertim cum Hieronymus, quamvis tacito ejus nomine, faciat mentionem operis ejus; Gregorius vero in homilia Evangelii faciat mentionem operis ejus et nominis.

CHAPTER 4. Dionysius, born and educated at Athens, and from the Athenian district called the Arios district, surnamed the Areopagite, and converted by Paul the Apostle to the faith of Christ, gained much lasting renown for himself by writing many things. That he was omitted by Jerome and Gennadius in the Catalogue of Illustrious Men is not too surprising, especially since Jerome, although silent as to his name, makes mention of his work; Gregory, however, in a homily on the Gospel, mentions both his work and his name.

Scripsit autem ad Timotheum Ephesiorum episcopum De hierarchia coelesti, id est de ordinibus angelorum; ad eumdem De hierarchia ecclesiastica; ad eumdem De divinis nominibus, et De symbolica theologia; ad eumdem De mystica theologia. Scripsit ad Gaium, Quomodo Deus quadam ignorantia cognoscatur vel videatur; ad Polycarpum, Quomodo contradictores veritatis sint declinandi. Scripsit epistolam ad Apollophanem, conphilosophum et coaevum suum, recolens quod cum ipse cum eo esset in Heliopoli, urbe Aegypti, viderit obscurato sole mundum obtenebratum fuisse in sexta feria, sexta hora diei, cum Jesus Christus penderet in cruce, cum ipse Dionysius esset tunc annorum triginta.

He wrote to Timothy, bishop of the Ephesians, On the heavenly hierarchy, that is, on the orders of angels; to the same On the ecclesiastical hierarchy; to the same On the divine names, and On symbolic theology; to the same On mystical theology. He wrote to Gaius, How God is known or seen by a certain ignorance; to Polycarp, How the contradictors of truth are to be shunned. He wrote a letter to Apollophanes, his fellow-philosopher and contemporary, recalling that when he himself was with him in HeliopolisI preserved the sentence structure and cognates; the final clause in the source continues beyond the provided excerpt, so I translated up to the text given.

Scripsit ad Theophilum de ecclesiasticorum ordinum ordine, et sacerdotum excellentia. Scripsit ad Joannem apostolum, in Pathmos insula exsiliatum, praedicens eum esse reversurum in Asiam. Scripsit et ad alios alia, quamvis brevia, tamen mystica et divina.

He wrote to Theophilus On the order of ecclesiastical orders, and on the excellence of priests. He wrote to John the Apostle, exiled on the island of Patmos, proclaiming that he would return to Asia. He also wrote other things to others, though brief, yet mystical and divine.

Volumen ejus scriptorum vocatur Hierarchia. Hic martyrizatur sub Domitiano imperatore, in urbe Galliarum, quam condidit Isius, eamque de Isio denominavit Parisium.

The volume of his writings is called the Hierarchy. He was martyred under Emperor Domitian, in the city of the Gauls which Isius founded, and named Parisium from Isis.

CAP. V. Linus, primus post Petrum papa, scripsit Graeco sermone martyrium Petri et Pauli, uno die passorum, et Ecclesiis Orientalibus destinavit.

CHAPTER 5. Linus, first after Peter pope, wrote in the Greek tongue the martyrdom of Peter and Paul, martyred on one day, and assigned it to the Eastern Churches.

CAP. VI. Sedulius episcopus ad Macedonium presbyterum scripsit libros De miraculis Veteris et Novi Testamenti, quos postea sub metrica lege redactos praetitulavit Paschale carmen. Reparavit etiam dactylico [Suffridi Petri, reparacterico] carmine omnia Domini opera.

CHAPTER 6. Sedulius, bishop, wrote to Macedonius, presbyter, books De miraculis Veteris et Novi Testamenti (On the Miracles of the Old and New Testament), which afterwards, arranged into metrical form, he entitled Paschal song. He likewise revised all the Lord’s works in dactylic verse [Suffridi Petri, reparacterico].

Claruit tempore Constantis et Constantii, filiorum primi Constantini imperatoris.

It flourished in the time of Constans and Constantius, sons of the first Emperor Constantine.

CAP. VII. Amphilochius, Iconii episcopus, scripsit Vitam Basilii, Caesariensis episcopi.

CHAPTER 7. Amphilochius, bishop of Iconium, wrote the Life of Basil, bishop of Caesarea.

CAP. VIII. Golphilas, Gothorum episcopus, adinvenit Gothicas litteras; et quamvis esset Arianus, utile tamen opus fecit, quia per illas litteras transtulit divinas litteras in Gothicam linguam. Fuit tempore Valentis imperatoris.

CHAPTER 8. Golphilas, bishop of the Goths, discovered the Gothic letters; and although he was an Arian, yet he did a useful work, for by those letters he translated the divine writings into the Gothic language. He lived in the time of Emperor Valens.

CAP. IX. Theoderetus, episcopus urbis quae a fundatore suo Persarum rege Cyrus est vocata, scripsit De vera incarnatione Domini contra Eutychen, qui negabat veram carnem in Christo Jesu. Scripsit etiam ecclesiasticam Historiam, a fine ecclesiasticae Historiae quam scripsit Eusebius Caesariensis, et post eum Rufinus presbyter.

CHAPTER 9. Theoderetus, bishop of the city which from its founder is called Cyrus, king of the Persians, wrote On the True Incarnation of the Lord against Eutyches, who denied true flesh in Christ Jesus. He also wrote an Ecclesiastical History, continuing from the end of the ecclesiastical history written by Eusebius of Caesarea, and after him Rufinus the presbyter.

CAP. X. Socrates scripsit Historiam a tempore primi Constantini imperatoris usque ad imperium Theodosii junioris.

CHAPTER 10. Socrates wrote a History from the time of the first Emperor Constantine up to the reign of Theodosius the Younger.

CAP. XI. Sozomenus, ejusdem temporis tenorem secutus, scripsit Historiam.

CHAPTER 11. Sozomenus, having followed the tenor of the same time, wrote a History.

CAP. XII. Epiphanius, scholasticus, tres Theodereti et Socratis et Sozomeni Historias in unam compingens Historiam, adjecit ecclesiasticae bibliothecae Historiam Tripartitam.

CHAPTER 12. Epiphanius the Scholastic, compiling the three histories of Theodoret and Socrates and Sozomen into one History, added to the ecclesiastical library the Tripartite History.

CAP. XIII. Macer scripsit metrico stylo librum De viribus herbarum.

CHAPTER 13. Macer wrote, in metrical style, the book On the Powers of Herbs.

CAP. XIV. Paulinus, Nolanus episcopus, scripsit, ad Augustinum episcopum, Vitam Ambrosii Mediolanensis episcopi. Scripsit etiam versifice Vitam Felicis Nolani.

CHAPTER 14. Paulinus, Bishop of Nola, wrote, to Augustine the bishop, the Life of Ambrose, bishop of Milan. He also wrote in verse the Life of Felix of Nola.

CAP. XV. Evodius episcopus scripsit librum De miraculis in Africa ostensis per reliquias Stephani protomartyris noviter inventas, quas detulit in Africam Orosius, Augustini discipulus.

CHAPTER 15. Evodius the bishop wrote a book De miraculis, on the miracles shown in Africa by the relics of Stephen the protomartyr newly found, which Orosius, a disciple of Augustine, brought into Africa.

CAP. XVI. Possidius, Calamensis episcopus, scripsit Vitam Augustini Hipponensis episcopi.

CHAPTER 16. Possidius, bishop of Calama, wrote the Life of Augustine, bishop of Hippo.

CAP. XVII. Paschasius, diaconus sanctae Romanae Ecclesiae, libros de sancto Spiritu luculento et fideli sermone composuit. Hic quia in superordinatione Laurentii contra Symmachum papam pertinacius favit Laurentio, ejus defuncti animam vidit Germanus.

CHAPTER 17. Paschasius, deacon of the holy Roman Church, composed books on the Holy Spirit in a lucid and faithful discourse. This man, because in the superordination of Laurentius against Pope Symmachus he pertinaciously favored Laurentius, Germanus saw his soul after his death.

Capuanus episcopus, in thermis in igne purgatorio positam.

Capuanus, bishop, placed in the baths in purgatorial fire.

CAP. XVIII. Idatius, Lemicae Hispaniarum urbis episcopus, Chronicam initiatam a primo Theodosii imperatoris consulatu composuit.

CHAPTER 18. Idatius, bishop of the city of Lemica in the Spains, composed a Chronicle begun from the first consulship of Emperor Theodosius.

CAP. XIX. Martinus, episcopus Galliciencis, scripsit librum De virtutibus quatuor, ad Theudomirum [al. Mironem] regem Galliciae, quem libellum praetitulavit, honestae vitae Formulam.

CHAPTER 19. Martinus, bishop of Galicia, wrote a book De virtutibus quatuor, addressed to Theudomir [al. Miron] king of Galicia, which little book he prefixed with the title, Formula of an Honest Life.

CAP. XX. Victor, Capuanus episcopus, Evangelium ex quatuor Evangeliis compactum eleganter composuit, quod vocatur Diapente, sine nomine auctoris invenit: quod quia sine numeris canonum confusum esse vidit dilucidavit, illud appositis canonum numeris, per quos Eusebius Caesariensis distinxit quatuor Evangelia, ita sine confusione erroris similia omnium ostendens, singulis sua propria ostendens et restituens. Scripsit etiam librum De Pascha, redarguens errorem Victorii, qui jubente Hilario papa, scribens Paschales cyclos, docebat esse celebrandum Pascha XV Kalendas Maii, in anno Domini, quod rectius erat eo anne celebrandum VII Kalendas Maii.

CHAPTER 20. Victor, the bishop of Capua, elegantly composed a Gospel compacted from the four Gospels, which is called Diapente, finding it without the name of an author: which, because he saw it to be confused without numbers of the canons, he made clear, that one, by appending the numbers of the canons by which Eusebius of Caesarea distinguished the four Gospels, thus showing the similar passages of all without confusion, and showing and restoring to each its own proper [passages]. He also wrote a book De Pascha, refuting the error of Victorius, who, at the order of Pope Hilary, writing Paschal cycles, taught that Easter was to be celebrated on 15 Kalends of May in the year of the Lord, which more correctly was to be celebrated that year on 7 Kalends of May.

CAP. XXI. Eustathius transtulit de Graeco in Latinum Hexaemeron Basilii Caesariensis.

CHAPTER 21. Eustathius translated from the Greek into Latin the Hexaemeron of Basil of Caesarea.

CAP. XXII. Avitus, Viennensis episcopus, scripsit Homiliarum librum unum; De mundi principio, et aliis diversis conditionibus libros sex, versu compaginatos; Epistolarum libros novem. Claruit tempore Zenonis imperatoris, sub rege Burgundionum Gundebaldo.

CHAPTER 22. Avitus, bishop of Vienne, wrote one book of Homilies; On the world's beginning, and six books on other diverse conditions, composed in verse; nine books of Letters. He flourished in the time of Emperor Zeno, under the Burgundian king Gundebald.

CAP. XXIII. Godelbertus presbyter, hujus studium imitatus, per historias et allegorias divinae Scripturae, ab initio mundi usque ad partum Virginis, heroico pede eleganter cucurrit.

CHAPTER 23. Godelbertus presbyter, having imitated this study, ran with a heroic step elegantly through the histories and allegories of divine Scripture, from the beginning of the world up to the Virgin's birth.

CAP. XXIV. Cyrillus, episcopus Alexandrinus, cyclos quinque decemnovennalium cyclorum scripsit, qui faciunt annos nonaginta quinque; in quibus primus et ultimus Paschae terminus invenitur; sed nec tamen in eo tota Paschae varietas terminatur.

CHAPTER 24. Cyril, bishop of Alexandria, wrote cycles of five nineteen‑year cycles, which make ninety‑five years; in which the first and last term of Easter is found; but yet in it the whole variability of Easter is not determined.

CAP. XXV. Paschasinus [Paschasius], diaconus scripsit ad Leonem papam contra errorem quorumdam qui anno Domini, putantes esse annum communem, cum esset embolismus, errabant in celebrando Pascha.

CHAPTER 25. Paschasinus [Paschasius], a deacon, wrote to Pope Leo against the error of certain men who, thinking the year to be a common year when it was an embolismic year, erred in celebrating Easter.

CAP. XXVI. Proterius, Alexandrinus episcopus, scripsit et ipse ad Leonem papam dubitantem de celebrando Pascha illius anni, qui, cum esset embolismalis, putabatur ab aliquibus esse communis.

CHAPTER 26. Proterius, the Alexandrian bishop, also wrote to Pope Leo, who was doubting about celebrating the Easter of that year, which, although it was embolismic, was thought by some to be common.

CAP. XXVII. Dionysius, abbas Romanus, cognomento Exiguus, gemina scientia Graece et Latine clarus, transtulit de Graeco in Latinum Proterii Alexandrini episcopi scripta ad Leonem papam de celebrando pascha in anno Domini. Transtulit etiam de Graeco in Latinum librum Gregorii Nysseni De conditione hominis, et vitam Pachomii abbatis.

CHAPTER 27. Dionysius, a Roman abbot, by the surname Exiguus, renowned for his twin learning in Greek and Latin, translated from Greek into Latin the writings of Proterius, bishop of Alexandria, addressed to Pope Leo concerning the celebrating of Pascha in the year of the Lord. He also translated from Greek into Latin the book of Gregory of Nyssa De conditione hominis, and the Life of Abbot Pachomius.

Scripsit et ipse, post Cyrillum, cyclum quinque cyclorum, incipiens ab anno nati Jesu Christi, qui est ultimus annus magni cycli, qui est annorum DXXXII, semel exacti a nativitate Christi. Hic notandum est quia si nativitas Christi recte a calculatoribus posita fuisset, debuisset XXXIII vel XXXIV annis primi magni anni concordare, in ratione computi, evanlicae veritati, et majorum auctoritati, quae dicit Christum passum fuisse anno aetatis suae tricesimo secundo, vel XXXIII, VIII Kalendas Aprilis, in VI feria, et eum resurrexisse VI Kalendas Aprilis, in prima feria. Quod non ita positum esse in primo magno cyclo, quia non attendit Dionysius, secundum tenorem annorum primi magni cycli, apposuit et ipse annos Christi in suo cyclo, quem, ut dixi, incoepit a repetitione secundi magni cycli, et inussit sibi frontem cauterio alieni erroris et mendacii, dum culpatur, quod XXXIII, vel XXXIV, sui operis anno non concordat evangelicae veritati in ratione computi.

He himself also wrote, after Cyril, the cycle of five cycles, beginning from the year of the birth of Jesus Christ, which is the last year of the great cycle, which is 532 years, once completed from the nativity of Christ. It is to be noted that if the nativity of Christ had been rightly placed by the calculators, it ought to have agreed with 33 or 34 years of the first great year, in the reckoning, with evangelical truth, and with the authority of the elders, who say that Christ suffered in the 32nd year of his age, or 33, on the 6th day before the Kalends of April, on the sixth day of the week, and that he rose on the 6th day before the Kalends of April, on the first day of the week. This was not so placed in the first great cycle, because Dionysius, not attending to the tenor of the years of the first great cycle, set the years of Christ in his own cycle as well, which, as I said, he began from the repetition of the second great cycle, and branded his brow with the cautery of another’s error and falsehood, while he is blamed because 33 or 34, the year of his work, does not agree, in the reckoning, with evangelical truth.

Unde apparet quod nativitas Christi posita est a calculatoribus XXI, vel viginti duobus annis tardius quam debuit.

Whence it appears that the nativity of Christ was placed by the calculators 21, or 22 years later than it ought to have been.

CAP. XXVIII. Fulgentius, Ruspensis episcopus, in Graeca et Latina lingua clarus, gemina scientia scripsit multa. Claruit in homilitico dicendi genere.

CHAPTER 28. Fulgentius, bishop of Ruspe, renowned in the Greek and Latin languages, with a twofold learning wrote many things. He was illustrious in the homiletic genre of discourse.

Scripsit ad Euthymium libros De remissione peccatorum. Respondit uno libro quaestionibus a Ferrando diacono sibi objectis. Scripsit libros quos praetitulavit, sive litteris: librum scilicet De Adam sive A; De Abel, sive B; De Cain, sive C; et caeteros secundum litterarum consequentiam.

He wrote to Euthymius the books On the Remission of Sins. He replied in one book to the questions put to him by Ferdinand the deacon. He wrote books which he prefixed with letters, namely the book On Adam, or A; On Abel, or B; On Cain, or C; and the others according to the consequent order of the letters.

Quod is est [si est] ipse Fulgentius qui tres libros Mythologiarum scripsit ad Catum presbyterum Carthaginis, hic certe omnis lector expavescere potest acumen ingenii ejus, qui totam fabularum seriem, secundum philosophiam expositarum, transtulerit vel ad rerum ordinem, vel ad humanae vitae moralitatem. Scripsit ad eumdem Catum librum De obstrusis sermonibus. Scripsit et De praedestinatione ad Monimum libros tres; contra objectiones undecim Trasamundi regis librum unum; De mysterio Mediatoris librum unum; De immensi tate Filii Dei librum unum; De sacramento Dominicae passionis librum unum; ad familiares suos epistolarum librum unum.

That he is [if he is] the very Fulgentius who wrote three books of Mythologies to Catus, presbyter of Carthage, here certainly every reader may stand in awe of the keenness of his genius, who transferred the whole series of fables, as expounded according to philosophy, either to the order of things or to the morality of human life. He wrote to the same Catus the book De obstrusis sermonibus. He also wrote three books De praedestinatione to Monimum; one book Contra objectiones undecim regis Trasamundi; one book De mysterio Mediatoris; one book De immensitate Filii Dei; one book De sacramento Dominicae passionis; and one book of letters to his familiars.

Ne videar humana miscere divinis, non commemorabo sacris libris mirabile hujus viri opus, qui totum opus Virgilii ad physicam rationem referens, in lutea quodammodo massa auri metallum quaesivit, et repertum excoxit.

Lest I seem to mingle the human with the divine, I will not recount in the sacred books the marvelous work of this man, who, referring the whole work of Virgil to a physical explanation, sought the metal of gold in a somewhat clayey mass, and boiled up what was found.

CAP. XXIX. Ferrandus diaconus, supra nominatus, scripsit ad Reginum comitem librum de septem regulis innocentiae, et alia nonnulla.

CHAPTER 29. Ferrandus the deacon, above-named, wrote to Count Reginus a book on the seven rules of innocence, and several other things.

CAP. XXX. Gennadus episcopus, post Hieronymum, composuit Librum illustrium virorum, quos collegit a XIV anno imperii Theodosii majoris usque ad tempus Zenonis imperatoris, per annos circiter centum. Libros etiam Evagrii monachi ad utilitatem monachorum simplici sermone scriptos, transtulit eadem simplicitate de Graeco in Latinum.

CHAPTER 30. Gennadius, bishop, after Jerome, composed the Book of Illustrious Men, which he collected from the 14th year of the reign of Theodosius the Elder up to the time of the emperor Zeno, covering about one hundred years. He also rendered into Latin, with the same simplicity, the books of the monk Evagrius written in plain speech for the use of monks.

Aliquos etiam ejusdem libros quos translatores vitiose transferendo in Latinum corruperant, emendavit et veritati auctoris restituit.

He also corrected some of those same books which translators had corrupted by illly translating them into Latin, and restored them to the truth of the author.

CAP. XXXI. Benedictus Casinensis, Pater monachorum, Nursia Italiae provincia ortus, spretis litterarum studiis, eremiticam vitam expetivit, et provectus ad summum culmen monasticae profectionis, secundum quam vixit, scripsit Regulam monachorum sermone luculentam, discretione praecipuam. Simplicius, discipulus ejus, latens magistri opus publicavit.

CHAPTER 31. Benedictus of Cassino, father of monks, born in Nursia in the province of Italy, having spurned literary studies sought the hermit life, and, advanced to the highest summit of monastic progress according to which he lived, wrote the Rule of monks in a luculent sermon, preeminently marked by discretion. Simplicius, his disciple, publishing the master’s work while he remained hidden.

CAP. XXXII. Faustus, discipulus sancti Benedicti, ab ipso Benedicto missus ad Gallias, cum Mauro ejus monacho, Vitam ipsius Mauri monachi descripsit.

CHAPTER 32. Faustus, a disciple of Saint Benedict, sent by Benedict himself to the Gauls, together with his monk Maurus, wrote the Life of that same monk Maurus.

CAP. XXXIII. Marcus poeta, familiaris Benedicti Casinensis, Vitam ejus a Gregorio descriptam defloravit heroico breviloquio, et pauca superaddidit.

CHAPTER 33. Marcus, a poet and familiar of Benedict of Cassino, abridged his Life as described by Gregory in a heroic breviloquy, and added a few things.

CAP. XXXIV. Orentius Commonitorium fidelibus scripsit metro heroico, ut mulceat legentem suavi breviloquio.

CHAPTER 34. Orentius wrote the Commonitorium for the faithful in heroic metre, that he might soothe the reader with a sweet breviloquy.

CAP. XXXV. Jordanus, episcopus Gothorum, scripsit Historiam; in primo ejus libro gesta Romanorum, in secundo vero originem et gesta Gothorum recensens, usque ad finem regni eorum.

CHAPTER 35. Jordanus, bishop of the Goths, wrote a History; in its first book the deeds of the Romans, in the second, however, the origin and deeds of the Goths, recounting up to the end of their kingdom.

CAP. XXXVI. Joannes, sub sua et sui amici Basilii persona, scripsit dialogum de honore et onere sacerdotii, et quanta sit dignitas et potestas vel gravitas sacerdotum.

CHAPTER 36. John, in the person of himself and of his friend Basil, wrote a dialogue on the honour and burden of the priesthood, and how great is the dignity and power or gravity of priests.

CAP. XXXVII. Boetius, vir consularis, conferendus vel praeferendus philosophis et saecularibus et ecclesiasticis, quia ambiguos esse facit an inter saeculares, an inter ecclesiasticos scriptores fuerit illustrior. Laudent eum saeculares, quod Isagogas, Perihermenias, quod Categorias transtulerit de Graeco in Latinum et exposuerit; quod Topica Ciceronis exposuerit, quod Antepraedicamenta, quod libros De topicis differentiis, De cognatione dialecticae et rhetoricae, et distinctione rhetoricorum locorum, De communi praedicatione potestatis et possibilitatis, De categoricis et hypotheticis syllogismis libros et alia multa scripserit, quod arithmeticam et musicam Latinis scripserit.

CHAPTER 37. Boethius, a consular man, to be compared with or preferred before philosophers both secular and ecclesiastical, because he makes it ambiguous whether he was more illustrious among the secular writers or among the ecclesiastical. The seculars praise him because he translated and expounded the Isagoge, the Perihermeneias, and the Categories from Greek into Latin; because he expounded Cicero’s Topica; because he wrote the Antepredicaments, books On Topical Differences, On the Cognation of Dialectic and Rhetoric, and On the Distinction of Rhetorical Loci, On the Common Predication of Potency and Possibility, books On Categorical and Hypothetical Syllogisms, and many other works; and because he composed arithmetic and music in Latin.

Nos ecclesiastici laudamus eum quod librum De sancta Trinitate scripserit, quod exsiliatus a Theodorico, Gothorum et Italorum rege, pro eo quod tueri volebat libertatem Romanae urbis, scripsit librum De consolatione Philosophiae. Hic ab eodem rege Theodorico occisus est.

We ecclesiastics praise him because he wrote the book On the Holy Trinity, and because, exiled by Theodoric, king of the Goths and of the Italians, since he wished to defend the liberty of the Roman city, he wrote the book On the Consolation of Philosophy. He was killed by that same king Theodoric.

CAP. XXXVIII. Arator, subdiaconus Romanae Ecclesiae, edidit heroico carmine Actus apostolorum, et Vigilio papae Romano obtulit

CHAPTER 38. Arator, subdeacon of the Roman Church, published in heroic verse the Acts of the Apostles, and presented them to Pope Vigilius of Rome.

CAP. XXXIX. Eugippius abbas hortatu Renducis, Neapolitani episcopi, deflorans libros Augustini episcopi Hipponensis, dedit codicem magnae utilitatis, ad Probam virginem; et per manus ejusdem Renducis episcopi obtulit Ecclesiae Neapolitanae. Fuit tempore secundi Pelagii, et imperatoris Tiberii Constantini.

CHAPTER 39. Eugippius, abbot, at the urging of Renducis, bishop of Naples, having abridged the books of Augustine, bishop of Hippo, gave a codex of great usefulness to Proba the virgin; and through the hands of the same bishop Renducis offered it to the Church of Naples. It was in the time of the second Pelagius and of the emperor Tiberius Constantine.

CAP. XL. Cassiodorus, consul et senator, postea monachus et abbas, fecit tractatus super Psalmos, et totum operis corpus per tria membra, per Psalmos scilicet quinquagenos, divisit. Scripsit duos libros Institutionum, qualiter divinae et humanae lectiones debeant intelligi, et librum De etymologiis, et alium librum sacerdotis de schematibus collegit.

CHAPTER 40. Cassiodorus, consul and senator, afterwards a monk and abbot, composed treatises on the Psalms, and divided the whole body of the work into three parts, namely by fifty Psalms. He wrote two books of Institutions, on how divine and human readings ought to be understood, and a book De Etymologiis, and another book, "Of the Priest," on schemata which he compiled.

Scripsit librum titulorum, quem de divina Scriptura collectum voluit nuncupari Memoriale, ut breviter percurrant qui fastidiunt prolixa perlegere. Fecit complexiones in Epistolis apostolorum, et in Actibus apostolorum, et in Apocalypsi, quae sunt brevissima explanatione decursae. Digessit etiam Catalogum consulum Romanorum.

He wrote a book of titles, which, collected from Divine Scripture, he wished to be called Memoriale, so that those who are averse to reading long works may skim it briefly. He made compilations on the Epistles of the Apostles, on the Acts of the Apostles, and on the Apocalypse, which have been run through in very brief explanation. He also arranged (digested) a Catalog of the Roman consuls.

Epiphanium Scholasticum, qui tres Theodoreti, Socratis et Sozomeni, Historias in unum Tripartitam Historiam redegit, de Graeco in Latinum transtulit. Novissime, anno scilicet aetatis XCIII, precatu fratrum suorum scripsit de orthographia cujus regulas de XII nominationibus grammaticis collegit; De anima librum unum.

He translated Epiphanius the Scholastic, who reduced the three histories of Theodoret, Socrates, and Sozomen into one Tripartite History, from Greek into Latin. Finally, in the year, namely of his age 93, at the entreaty of his brothers he wrote On Orthography, the rules of which he compiled from 12 grammatical nominations; On the Soul, one book.

CAP. XLI. Gregorius, natione Romanus, ex praetore urbano monachus et abbas, septimus Romanae Ecclesiae levita, apocrisarius, papa Romanae Ecclesiae multa scripsit. Rogatus a Leandro Hispalensi episcopo, librum Job exposuit tripliciter, historice, allegorice et moraliter, et libros dividens in sex libros consummavit hoc mirabile opus in XXXV libris.

CHAPTER 41. Gregory, Roman by nation, once urban praetor, monk and abbot, the seventh deacon of the Roman Church, apocrisiarius, and pope of the Roman Church, wrote many things. At the request of Leander, bishop of Hispalis, he expounded the book of Job threefold — historically, allegorically, and morally — and, dividing the books into six books, completed this admirable work in 35 books.

Primam et ultimam partem Ezechielis prophetae, quae obscuriores erant, exposuit homilitico sermone. Scripsit ad Marianum episcopum XLII Evangelii homilias. In initio papatus sui scripsit ad Joannem, Ravennae episcopum, librum Regulae pastoralis.

He expounded the first and last parts of the prophet Ezekiel, which were the more obscure, in a homiletic sermon. He wrote 42 homilies on the Gospel to Marianus the bishop. At the beginning of his papacy he wrote to John, bishop of Ravenna, the book Regulae Pastoralis.

Librum Dialogorum, quem cum Petro diacono suo de miraculis sanctorum sui temporis habuit, Teudelindae Longobardorum reginae pro munere misit. Epistolarum tot libros posteris reliquit quot annos in papatu vixit, id est tredecim et semis. Scripsit et alia quae a Romanis post mortem ejus combusta sunt, qui et omnia opera ejus combussissent, nisi Petrus, diaconus ejus, interveniens confirmasset jurejurando se vidisse Spiritum sanctum quasi columbam super caput Gregorii tractantis sedentem, rostrum suum ori illius inserentem; et hoc ipsum Petrus hac conditione fecit, ut si ipse post factum jusjurandum statim moreretur, Romani a libris Gregorii comburendis cessarent; si non moreretur, ipse etiam combustoribus librorum manus daret.

Liber Dialogorum, which he had with Peter his deacon about the miracles of the saints of his time, he sent to Teudelinda, queen of the Lombards, as a gift. He left to posterity as many books of Epistles as years he lived in the papacy, that is 13 and a half. He also wrote other things which were burned by the Romans after his death, who would have burned all his works, if Peter, his deacon, had not intervened and sworn by oath that he had seen the Holy Spirit, as it were a dove, sitting over Gregory’s head while he was speaking, inserting its beak into his mouth; and Peter made this very oath on the condition that if he himself should die immediately after making the oath, the Romans would cease from burning Gregory’s books; if he did not die, he himself would even give his hands to the burners of the books.

Sic Petrus inter verba juramenti exspiravit, et Romanorum insania cessavit. Quae scriptura Gregorium tam illustravit, quam illud quod Antiphonarium regulari musicae modulatione centonizavit et scholas cantorum in Romana Ecclesia constituit.

Thus Peter expired in the words of the oath, and the madness of the Romans ceased. This writing made Gregory as illustrious as that work which the Antiphonary, by the regular modulation of music, compiled as a cento and established the schools of cantors in the Roman Church.

CAP. XLII. Anastasius, Antiochenus episcopus, Pastoratem librum Gregorii in Graecam linguam transtulit, et orientalibus Ecclesiis opus venerabile procuravit.

CHAPTER 42. Anastasius, bishop of Antioch, translated Gregory's book Pastorate into the Greek language, and procured that venerable work for the Eastern Churches.

CAP. XLIII. Paterius, Romanae Ecclesiae notarius et secundicerius, colligens omnia divinae Scripturae testimonia per quae Gregorius obscura suae expositionis dilucidavit, tres libros edidit: duos de testimoniis Veteris Instrumenti, et unum de testimoniis Novi Testamenti, ipsumque codicem appellavit Librum testimoniorum.

CHAPTER 43. Paterius, notary and secundicerius of the Roman Church, collecting all the testimonies of divine Scripture by which Gregory made clear the obscurities of his exposition, published three books: two on the testimonies of the Old Testament, and one on the testimonies of the New Testament, and he called that codex the Book of Testimonies.

CAP. XLIV. Claudius, Classitanae urbis abbas, multa de Proverbiis, de Canticis canticorum, de Eptatico [Heptateucho], de prophetis, de libris Regum, quos loquente Gregorio audierat exponi, nec tamen ea Gregorius prae infirmitate et occupatione scripserat, ipse suo sensu dictavit, ne perirent, ut apto tempore emendatius dictarentur. Quae cum Gregorius comperisset valde inutilius permutata esse, ea studiosus recollegit et opportune correxit.

CHAPTER 44. Claudius, abbot of the city of Classitana, dictated in his own sense many things about the Proverbs, about the Song of Songs, about the Eptatico [Heptateuch], about the prophets, about the books of Kings — those which he had heard Gregory expound — for Gregory had not written them down because of infirmity and occupation; he did this so that they should not perish, and that at a fitting time they might be dictated more correctly. When Gregory learned that these had been altered very unusefully, he diligently recopied them and corrected them opportunely.

CAP. XLV. Fortunatus, natione Italus, liberalibus artibus eruditus, a dolore oculorum, virtute Martini Turonensis episcopi, sanatus, et pro hac causa ad Turones venit, et ad Pictavos progressus, primo ibi presbyter, deinde episcopus consecratus est. Scripsit metrice Hodoeporicum suum; scripsit metrice quatuor libros De Vita sancti Martini, et multa alia, et maxime hymnos singularum festivitatum.

CHAPTER 45. Fortunatus, an Italian by birth, learned in the liberal arts, was healed of the pain of his eyes by the virtue of Martin, bishop of Tours, and for this reason came to the Turones, and having advanced to the Pictavians, there at first was a presbyter, then was consecrated bishop. He wrote in metre his Hodoeporicum; he wrote in metre four books De Vita sancti Martini, and many other works, and above all hymns for the several festivities.

Ad singulos amicos composuit versus suavi et diserto sermone.

To each individual friend he composed verses in a sweet and disert (eloquent) speech.

CAP. XLVI. Justinianus Major, imperialis majestatis dignitate illustris, videtur illustrior fuisse aliis imperatoribus, per hoc quod etiam inter ecclesiasticos scriptores locum acquisivit. Leges namque Romanorum, quarum prolixitas nimia erat et inutilis dissonantia, mirabili brevitate correxit.

CHAPTER 46. Justinian the Great, illustrious in the dignity of imperial majesty, seems to have been more illustrious than other emperors by this: that he even acquired a place among ecclesiastical writers. For he corrected the laws of the Romans, whose excessive prolixity and useless discordance he amended with marvelous brevity.

Nam omnes constitutiones principum, quae utique multis in voluminibus habebantur, intra XII libros coarctavit: idem quoque volumen Codicem Justinianeum appellari fecit. Rursumque singulorum magistratuum sive judicum leges, quae usque ad duo millia pene librorum erant extensae, intra quinquaginta librorum numerum redegit, eumdemque Codicem Digestorum sive Pandectarum vocabulo nuncupavit. Quatuor etiam Institutionum libros, in quibus breviter universarum legum textus comprehenditur, noviter exposuit.

For he compressed all the constitutions of the princes, which were indeed contained in many volumes, into 12 books: he likewise caused that same volume to be called the Codex Justinianeus. Again he reduced the laws of the several magistrates or judges, which had been extended to almost 2,000 books, into the number of 50 books, and called that same Codex the Digest or Pandects. He also newly issued four books of the Institutiones, in which the texts of all the laws are briefly contained.

Novas quoque leges, quas ipse statuerat, in unum volumen redegit.

He also compiled the new laws, which he himself had enacted, into one volume.

CAP. XLVII. Sixtus episcopus scripsit librum De vita hominis perfecta.

CHAPTER 47. Sixtus the bishop wrote a book On the Perfect Life of Man.

CAP. XLVIII. Osius episcopus scripsit librum De observatione Dominicae disciplinae.

CHAPTER 48. Osius the bishop wrote a book On the Observance of the Lord's Discipline.

CAP. XLIX. Gregorius, Turonensis episcopus, vir magnae nobilitatis et simplicitatis, scripsit multa simplici sermone. Scripsit duos libros De Vita vel memoria quorumdam confessorum.

CHAPTER 49. Gregory, bishop of Tours, a man of great nobility and simplicity, wrote many things in plain speech. He wrote two books On the Life or Memory of certain confessors.

Scripsit librum De miraculis sanctorum; De miraculis Juliani martyris Brivatensis [Bruatensis] librum unum; De miraculis sancti Martini suo tempore ostensis libros quatuor; Historiam Francorum parvo libello breviavit, eamque postmodum diffusius novem [decem] libris digessit. Scripsit et Chronicam ecclesiasticae historiae.

He wrote a book On the Miracles of the Saints; one book On the Miracles of Julian the Martyr of Brivatensis [Bruatensis]; four books On the Miracles of Saint Martin, shown in his time; he abridged the History of the Franks into a small little book, and afterwards arranged it more fully into nine [ten] books. He also wrote a Chronicle of ecclesiastical history.

CAP. L. Rodolphus scripsit Historiam Francorum a suo tempore.

CHAPTER 50. Rodolphus wrote a History of the Franks from his own time.

CAP. LI. Isidorus, Cordubensis episcopus, scripsit ad Orosium libros quatuor in libros Regum.

CHAPTER 51. Isidore, bishop of Corduba, wrote to Orosius four books on the Books of Kings.

CAP. LII. Proba, uxor Adelphi, centonem ex Virgilio De fabrica mundi et Evangeliis plenissime expressit; materia composita secundum Virgilianos versus, et versibus secundum materiam concinnatis.

CHAPTER 52. Proba, the wife of Adelphus, composed a cento from Virgil on the making of the world and very fully from the Gospels; the matter composed according to Virgilian verses, and the verses fashioned according to the matter.

CAP. LIII. Pomponius, ex eodem poeta, inter caetera styli sui otia, Tityrum in honorem Christi composuit, similiter et Aeneidos.

CHAPTER 53. Pomponius, from the same poet, among the other leisures of his style, composed a Tityrus in honor of Christ, and likewise an Aeneid.

CAP. LIV. Julianus Pomerius scripsit De resurrectione mortuorum.

CHAPTER 54. Julianus Pomerius wrote De resurrectione mortuorum.

CAP. LV. Isidorus junior, Hispalensis episcopus, multa scripsit. Scripsit ad Braulionem episcopum XX libros Etymologiarum.

CHAPTER 55. Isidore the Younger, bishop of Seville, wrote many works. He wrote to Bishop Braulio 20 books of the Etymologies.

Scripsit librum Prooemiorum; De libris Veteris et Novi Testamenti, quos in canone recipit Ecclesia catholica; De ecclesiasticis officiis ad Fulgentium; De ortu, vita et obitu sanctorum Patrum qui in Scripturarum laudibus efferuntur; ad Orosium librum De significationibus nominum; ad Sisebutum librum De natura rerum. Scripsit librum de differentiis verborum, librum De proprietate rerum, librum sermonum, librum ecclesiasticorum dogmatum. Scripsit Synonyma, ubi inducuntur duae personae, una hominis plangentis, altera Rationis admonentis.

He wrote a book of Prooemia; On the books of the Old and New Testament which the Catholic Church receives in the canon; On ecclesiastical offices, addressed to Fulgentius; On the birth, life, and death of the holy Fathers who are extolled in the praises of Scripture; to Orosius a book On the meanings of names; to Sisebut a book On the nature of things. He wrote a book on the differences of words, a book On the properties of things, a book of sermons, a book of ecclesiastical dogmas. He wrote Synonyma, in which are introduced two persons, one a man lamenting, the other Reason admonishing.

Scripsit et Lamentum poenitentis, distinctum alphabeto, addita oratione. Scripsit De conflictu virtutum et vitiorum librum unum; De mysteriis Salvatoris librum unum. Totum Vetus Testamentum simpliciter exponendo percurrit.

He also wrote the Lament of the Penitent, arranged alphabetically, with an added prayer. He wrote one book On the Conflict of Virtues and Vices; one book On the Mysteries of the Savior. He ran through the whole Old Testament by simply expounding it.

Scripsit et alia saeculari litteraturae competentia, quae commemorare nihil ad nos.

He also wrote other works befitting secular literature, which it is of no concern for us to recount.

CAP. LVI. Julianus, Toleti Hispaniarum urbis episcopus, scripsit ad Idalium episcopum Barcinonae librum quem praetitulavit Prognosticon, id est Praescientiam futuri saeculi.

CHAPTER 56. Julianus, bishop of Toledo, the city of the Spains, wrote to Idalius, bishop of Barcelona, a book which he prefixed Prognosticon, that is, Foreknowledge of the future age.

CAP. LVII. Leontius, Neapolis Cypriorum insulae episcopus, scripsit Vitam Joannis, Alexandrini episcopi, qui ob eximiam in pauperes misericordiam cognominatur Eleemosynarius.

CHAPTER 57. Leontius, bishop of Neapolis of the island of Cyprus, wrote the Life of John, bishop of Alexandria, who, on account of his surpassing mercy toward the poor, is surnamed Eleemosynarius.

CAP. LVIII. Audoenus, qui et Dado, episcopus Rotomagensis, scripsit ad Robertum, Parisiorum episcopum, Vitam Eligii Noviomensis episcopi, duobus libris explicans miracula quae vel in vita vel post mortem ejus gesta sunt per eum; tertio libro rhetorice et commatice totam vitam ejus recapitulans.

CHAPTER 58. Audoenus, who, also called Dado, bishop of Rouen, wrote to Robert, bishop of Paris, the Life of Eligius, bishop of Noyon, explaining in two books the miracles which either in his life or after his death were wrought by him; and in a third book, rhetorically and concisely, recapitulating his whole life.

CAP. LIX. Leo, secundus hujus nominis papa, Graeca et Latina lingua sufficienter instructus, transtulit de Graeco in Latinum sextam synodum, quae tempore Agathonis papae, predecessoris sui, celebrata est in urbe Constantinopoli, in qua damnati sunt illi qui unam tantum voluntatem et operationem praedicabant in Domino Jesu Christo.

CHAPTER 59. Leo, the second pope of this name, sufficiently trained in the Greek and Latin tongues, translated from Greek into Latin the sixth synod, which in the time of Pope Agathon, his predecessor, was celebrated in the city of Constantinople, in which were condemned those who preached only one will and operation in the Lord Jesus Christ.

CAP. LX. Columbanus, abbas Luxoviensis, in Hibernia Scotorum insula natus, et in Gallias pro Christo peregrinatus, tanto sapientiae thesauro est ditatus, ut adhuc adolescens librum Psalmorum elimato sermone scriberet, et alia multa ederet, vel ad canendum digna, vel ad docendum utilia.

CHAPTER 60. Columbanus, abbot of Luxovium, born in Hibernia, the island of the Scots, and having traveled into the Gauls for Christ, was enriched with so great a treasure of wisdom that, even as an adolescent, he wrote a book of Psalms in polished speech, and issued many other works, some worthy of singing, others useful for teaching.

CAP. LXI. Jonas scripsit Vitam Columbani abbatis, et Vitas Attalae et Eustasii, qui fuerunt discipuli et successores Columbani.

CHAPTER 61. Jonas wrote the Life of Columbanus the abbot, and the Lives of Attala and Eustasius, who were disciples and successors of Columbanus.

CAP. LXII. Benedictus abbas scripsit ad monachos librum quem vocavit Concordiam regularum, multorum Patrum Regulas Regulae sancti Benedicti Casinensis conferens, ut nulla Patrum Regula a Benedicti Regula discordet, imo Benedicti Regula regulis omnium Patrum concordet.

CHAPTER 62. Benedict the abbot wrote to the monks a book which he called Concord of the Rules, comparing the Rules of many Fathers with the Rule of Saint Benedict of Cassino, so that no Rule of the Fathers might be discordant with the Rule of Benedict, nay that the Rule of Benedict might agree with the rules of all the Fathers.

CAP. LXIII. Theodorus, Scotorum archiepiscopus, a Vitaliano papa ad Scotiam directus, scripsit Poenitentialem Librum, distinguens modum et tempus poenitendi secundum modum peccandi.

CHAPTER 63. Theodorus, archbishop of the Scots, sent by Pope Vitalian to Scotland, wrote a Penitential Book, distinguishing the manner and time of penance according to the manner of sinning.

CAP. LXIV. Adamannus, presbyter et abbas Scotorum, scientia litterarum nobilitatus, scripsit librum De sanctis locis nativitatis, passionis et resurrectionis, et ascensionis Jesu Christi et de monumentis sanctorum Patrum.

CHAPTER 64. Adamannus, priest and abbot of the Scots, ennobled by the knowledge of letters, wrote a book De sanctis locis nativitatis, passionis et resurrectionis, et ascensionis Jesu Christi et de monumentis sanctorum Patrum.

CAP. LXV. Joannes Scotus, in exponendis divinis et humanis scripturis satis idoneus, fecit tractatus in Matthaeum. Scripsit librum De officiis humanis et alia quae ab aliis habentur.

CHAPTER 65. Joannes Scotus, quite competent in expounding divine and human scriptures, composed treatises on Matthew. He wrote a book De officiis humanis and other things which are found among others.

CAP. LXVI. Adelmus, abbas Scotorum, jubente synodo gentis suae, scripsit librum adversus errorem Britonum, qui vel Pascha non suo tempore celebrarent, vel alia plura agerent contraria paci et ecclesiasticae consuetudini, et per hoc multos reduxit ad concordiam catholicae Ecclesiae. Scripsit et librum De virginitate, quem exemplo Sedulii, geminato opere, id est prosa et metro, composuit.

CHAPTER 66. Adelmus, abbot of the Scots, at the command of the synod of his people, wrote a book against the error of the Britons, who either celebrated Easter not at its proper time, or did many other things contrary to peace and ecclesiastical custom, and by this brought many back to the concord of the Catholic Church. He also wrote a book De virginitate, which, following the example of Sedulius, he composed as a twin work, that is, in prose and in verse.

CAP. LXVII. Ceolfridus, abbas Scotorum, consulenti regi Pictorum de legitima observatione Paschae, et de tonsura clericorum, scripsit utilem epistolam, per quam ipse regi satisfecit, et rex gentem suam ad concordiam Ecclesiae reduxit.

CHAPTER 67. Ceolfridus, abbot of the Scots, advising the king of the Picts about the legitimate observance of Easter and about the tonsure of clerics, wrote a useful letter, by which he himself satisfied the king, and the king restored his people to the concord of the Church.

CAP. LXVIII. Beda monachus, natione Anglus, quis vel unde fuerit, quae vel quanta scripserit, ipse suis verbis aperit. «Cum essem, inquit, annorum septem, cura propinquorum datus sum educandus reverendissimo abbati Benedicto, ac deinde Ceolfrido, cunctumque ex eo tempus vitae in ejusdem monasterii habitatione peragens, omnem meditandis Scripturis operam dedi, atque inter observantiam disciplinae regularis curavi semper aut discere, aut docere, aut scribere dulce habui.

CHAPTER 68. Bede the monk, by nation an Englishman — whence or from whom he was, what or how much he wrote, he himself discloses in his own words. "When I was," he says, "seven years old, by the care of my kinsfolk I was given to be brought up to the most reverend abbot Benedict, and thereafter to Ceolfrid; and all the remaining time of my life passing in the habitation of the same monastery, I devoted all my attention to the Scriptures to be pondered, and amid the observance of the regular discipline I ever cared either to learn, or to teach, or to write — I have held it sweet."

Decimo nono vitae meae anno diaconatum, tricesimo presbyteratus gradum suscepi. Ex quo tempore usque ad annum aetatis meae LVIII venerabilium Patrum scripta breviter adnotare, sive etiam ad formam sensus et interpretationem eorum semper adjicere curavi. Quorum haec est summa: In principio Genesis usque ad nativitatem Isaac, et ejectionem Ismaelis libros quatuor: De tabernaculo et vasis ejus, ac vestibus sacerdotum libros tres: in primam partem Samuelis usque ad mortem Saulis libros quatuor: De aedificatione templi allegoricae expositionis, sicut et caeteros, libros duos: item in libros Regum XXX quaestionum; in Proverbia Salomonis libros tres; in Cantica canticorum libros sex, in Isaiam et Danielem, duodecim prophetas, et partem Hieremiae distinctiones capitulorum, ex tractatu B. Hieronymi excerptas; in Esdram et Neemiam libros tres, in canticum Habacuc librum unum, in librum B. Patris Tobiae explanationis allegoricae, de Christo et Ecclesia librum unum: item capitula lectionum in Pentateuchum Moysi, Josue, Judicum; in libros Regum et Verba dierum, in librum B. patris Job, in Parabolas, Ecclesiastem, et Cantica canticorum, in Isaiam prophetam, Esdram quoque et Neemiam.

In the nineteenth year of my life I received the diaconate, in the thirtieth the degree of the presbyterate. From that time until the fifty-eighth year of my age I took care briefly to note down the writings of the venerable Fathers, and even to append them always to the form of sense and interpretation of them. The summary of these is this: from the beginning of Genesis up to the birth of Isaac and the expulsion of Ishmael, four books; On the Tabernacle and its vessels, and the garments of the priests, three books; into the first part of Samuel up to the death of Saul, four books; On the building of the temple, an allegorical exposition, as with the others, two books; likewise thirty questions on the books of Kings; in the Proverbs of Solomon, three books; in the Song of Songs, six books; on Isaiah and Daniel, twelve prophets, and part of Jeremiah, distinctions of chapters, excerpted from the treatise of Blessed Jerome; on Ezra and Nehemiah, three books; on the song of Habakkuk, one book; in the book of the Blessed Father Tobias an allegorical explanation, one book concerning Christ and the Church; likewise chapters of readings on the Pentateuch of Moses, Joshua, Judges; on the books of Kings and the Words of the Days (Chronicles); in the book of the Blessed Father Job; in the Parables, Ecclesiastes, and the Song of Songs; in the prophet Isaiah, also in Ezra and Nehemiah.

In Evangelium Marci libros quatuor, in Evangelium Lucae libros sex, Homiliarum Evangelii libros duos. In Apostolum quaecunque in opusculis S. Augustini exposita inveni, cuncta per ordinem scribere curavi; in Actibus apostolorum libros duos: in Epistolas septem canonicas libros singulos, in Apocalypsim S. Joannis libros tres: item capitula lectionum in totum Novum Testamentum: item libros epistolarum ad diversos, quarum De sex aetatibus saeculi una est; De mansionibus filiorum Israel una; una de eo quod ait Isaias, et claudentur ibi in carcerem, et post multos dies visitabantur; De ratione bissexti una; De aequinoctio, juxta Anatolium, una. Item De historiis sanctorum: librum Vitae et passionis S. Felicis confessoris de metrico Paulini opere in prosam transtuli.

On the Gospel of Mark, four books; on the Gospel of Luke, six books; on the Homilies of the Gospel, two books. Of the Apostle whatever I found set forth in the little works of St. Augustine, I took care to write all in order; on the Acts of the Apostles, two books: on the seven canonical Epistles, single books each; on the Apocalypse of St. John, three books: likewise chapters of readings for the whole New Testament: likewise books of epistles to various persons, of which one is On the six ages of the world; one On the dwellings of the children of Israel; one On that which Isaiah says, and they shall be shut up there in prison, and after many days shall be visited; one On the calculation of the leap year; one On the equinox, according to Anatolius. Likewise On the histories of the saints: I transferred into prose the book of the life and passion of St. Felix the confessor from the metrical work of Paulinus.

Librum Vitae et passionis S. Anastasii male ex Graeco translatum, et pejus a quodam imperito emendatum, prout potui, ad sensum correxi. Vitam S. Patris, monachi simul et antistitis, Chutberti et prius heroico metro, et postmodum plano sermone descripsi; historiam abbatum monasterii hujus, in quo supernae pietati deservire gaudeo, Benedicti et Ceolfridi et Huetberti [Huatberti. Churberti] in libellis duobus; Historiam ecclesiasticam nostrae insulae ac gentis in libris quinque.

I have corrected to sense, as far as I could, the Book of the Life and Passion of St. Anastasius, badly translated from the Greek and made worse by being emended by a certain unskilled hand. I have described the life of the holy father, monk and bishop together, Cuthbert, first in heroic meter and afterwards in plain prose; the history of the abbots of this monastery, in which I rejoice to serve heavenly piety, Benedict and Ceolfrid and Huetbert [Huatberti. Churberti] in two little books; and the ecclesiastical history of our island and people in five books.

Martyrologium de natalitiis SS. martyrum diebus in quo omnes quos invenire potui, non solum qua die, verum etiam quo genere certaminis, vel sub quo judice mundum vicerunt, diligenter adnotare curavi; librum Hymnorum diverso metro sive rhythmo, librum epigrammatum heroico metro sive elegiaco, de natura rerum, et de temporibus libros singulos.» Item De temporibus librum unum majorem, librum De orthographia, alphabeti ordine distinctum. Item librum De metrica arte, et huic adjectum alium De schematibus sive tropis libellum, hoc est, de figuris modisque locutionum quibus Scriptura sancta contexta est. Centonizavit etiam expositionem in Cantica canticorum, collectis sententiis de libris Gregorii papae, per diversa opera illius.

Martyrology concerning the natal days of the SS. martyrs, in which I took care diligently to note all whom I could find, not only on which day, but also by what kind of contest, or under what judge they conquered the world; a book of Hymns in diverse meter or rhythm, a book of epigrams in heroic meter or elegiac, on the nature of things, and single books on times.» Also on times one larger book, a book De Orthographia, arranged in the order of the alphabet. Also a book De the art of Metrics, and appended to this another little book De Schematibus or Tropes, that is, on the figures and modes of expression with which Holy Scripture is woven. He likewise centoed an exposition on the Song of Songs, collecting sententiae from the books of Pope Gregory throughout his various works.

Obiit anno Dominicae Incarnationis, Leone Romanis imperante, Francis Carolo Martello, principante sub Theoderico rege, super Anglos regnante Edilberto.

He died in the year of the Lord's Incarnation, Leo reigning over the Romans, Charles Martel ruling the Franks, Theoderic as prince, Edilbert reigning over the English.

CAP. LXIX. Paulus, diaconus Neapolitanae Ecclesiae, transtulit de Graeco in Latinum Vitam sanctae Mariae Aegyptiacae.

CHAPTER 69. Paulus, deacon of the Neapolitan Church, translated from Greek into Latin the Life of Saint Mary the Egyptian.

CAP. LXX. Anianus, vir spectabilis, jubente Athalarico, rege volumen unum de legibus Theodosii imperatoris edidit, et, monente Oruntio episcopo, librum Joannis Chrysostomi in Matthaeum de Graeco in Latinum transtulit.

CHAPTER 70. Anianus, a man of note, at the bidding of King Athalaric, published one volume of the laws of Emperor Theodosius, and, warned by Bishop Orontius, translated the book of John Chrysostom on Matthew from Greek into Latin.

CAP. LXXI. Walafridus abbas Vitam et miracula sancti Galli abbatis primo prosaice, deinde metrice composuit.

CHAPTER 71. Walafridus, abbot, composed the Life and miracles of Saint Gall, abbot, first in prose and then in meter.

CAP. LXXII. Christianus, ab Aquitania in Galliam veniens, nomen suum scribendo notificavit. Exposuit enim Evangelium Matthaei, promittens etiam de aliis Evangeliis se tractaturum.

CHAPTER 72. Christianus, coming from Aquitaine into Gaul, made his name known by writing it down. For he expounded the Gospel of Matthew, promising also that he would treat the other Gospels.

CAP. LXXIII. Verus episcopus Vitam Eutropii, episcopi Arausicae Galliarum urbis, illustrem virtutibus ac miraculis descripsit luculento sermone.

CHAPTER 73. Verus the bishop composed the Life of Eutropius, bishop of Arausica, a city of the Gauls, illustrious in virtues and miracles, in a luculent discourse.

CAP. LXXIV. Gregorius, secundus hujus nominis papa Romanus, interpellatus apud Constantinopolim a Justiniano imp. super quibusdam capitulis, optima responsione unamquamque quaestionem absolvit, et scripta edidit.

CHAPTER 74. Gregory, the second pope of that name, being questioned at Constantinople by Emperor Justinian concerning certain chapters, resolved each question with the best answer and published the writings.

Rescripsit etiam ad synodicam, quam Joannes Constantinopolitanus antistes Romam misit. Hinc constans ecclesiasticorum dogmatum defensor, et contrariorum fortissimus impugnator, scripsit contra Leonem imperatorem, qui seductus a quodam refuga fidei, nomine Beser, jussit ubique imagines Dei et sanctorum ejus deponi et incendi.

He likewise wrote in reply to the synod which John, the Constantinopolitan bishop, sent to Rome. Hence a steadfast defender of ecclesiastical dogmas and the most vigorous assailant of their opposites, he wrote against Emperor Leo, who, seduced by a certain apostate of the faith named Beser, ordered everywhere that images of God and of his saints be taken down and burned.

CAP. LXXV. Joannes, monachus et presbyter de Damasco Syriae, vita et doctrina clarus, cognomento Chrysorrhoas, animatus scriptis Gregorii papae, quibus impugnabat impietatem Leonis imperatoris, scripsit et ipse Graecis Graece contra Leonem imperatorem.

CHAPTER 75. John, a monk and priest of Damascus in Syria, renowned in life and doctrine, by the cognomen Chrysorrhoas, encouraged by the writings of Pope Gregory, which assailed the impiety of Emperor Leo, likewise wrote in Greek to the Greeks against Emperor Leo.

CAP. LXXVI. Gregorius tertius scripsit et ipse commonitoria scripta ad imperatores Leonem et Constantinum, per quos persecutio gravis commota erat contra imagines Dei sanctorumque ejus; quae scripta fautores imperatorum portitoribus auferentes, discerpserunt ea. Gregorius iterum scripta imperatoribus misit, et iterum ea a portitoribus ablata sunt et discerpta. Quia ergo imperatores nolebant suscipere commonitoria apostolicae auctoritatis scripta, Gregorius papa contra eos multa ad multos scripta edidit.

CHAPTER 76. Gregory III also wrote admonitory letters to the emperors Leo and Constantine, through whom a severe persecution had been stirred up against the images of God and of his saints; those letters, supporters of the emperors taking them from the bearers, tore them apart. Gregory sent writings to the emperors again, and again they were taken from the bearers and torn. Therefore, because the emperors would not receive the admonitory writings of apostolic authority, Pope Gregory composed many writings against them addressed to many.

CAP. LXXVII. Zacharias papa libros Dialogorum primi Gregorii papae de Latino in Graecum transtulit, et plures Latinae linguae ignaros lectione eorum illuminavit.

CHAPTER 77. Pope Zacharias translated the books of the Dialogues of Gregory the First, pope, from Latin into Greek, and by their reading enlightened many who were ignorant of the Latin language.

CAP. LXXVIII. Chrodogandus, Metensis episcopus, Pipini regis ex sorore nepos, nobilitatem generis nobilitans, fervore sanctae religionis scripsit Regulam, quam specialiter Metensis Ecclesiae clericis observandam dedit.

CHAPTER 78. Chrodogandus, bishop of Metz, nephew of King Pepin on his sister’s side, enhancing the nobility of his lineage, with the fervor of holy religion wrote a Rule, which he gave to be observed specially by the clerics of the Church of Metz.

CAP. LXXIX. Adrianus papa libros epistolarum primi Gregorii papae abbreviavit, et utiliora quaeque decerpens, tredecim libros ad duos redegit. Scripsit etiam ad imperatores Leonem juniorem, et Constantinum filium ejus, pro venerandis imaginibus Dei et sanctorum ejus.

CHAPTER 79. Pope Adrian abridged the books of letters of Pope Gregory the First, and, cutting off whatever was more useful, reduced thirteen books into two. He also wrote to the emperors Leo the Younger and to his son Constantine, on behalf of the venerable images of God and of his saints.

Scripsit ad Carolum imperatorem librum apostolicae auctoritatis, arguens errorem eorum qui infirmare volebant quaedam capitula quae secunda Nicaena synodus promulgaverat, auctoritate trecentorum quinquaginta episcoporum qui haeresin exsecrantium imagines Dei sanctorumque ejus anathematizaverunt.

He wrote to Emperor Charles a book of apostolic authority, arguing the error of those who would weaken certain chapters which the Second Nicene synod had promulgated, by the authority of three hundred and fifty bishops who anathematized the heresy of those who execrated the images of God and of his saints.

CAP. LXXX. Paulus, monachus Casinensis coenobii, natione Italus, propter scientiam litterarum a Carolo Magno imperatore ascitus, scripsit Vitam primi Gregorii papae; scripsit gesta pontificum Metensium; scripsit miracula sancti Arnulphi, qui primo majordomus regis Francorum, postea Metensium episcopus, eremiticam vitam expetiit. Historiam quoque Vinnulorum, qui postea nominati sunt Longobardi, luculento et plano sermone scripsit.

CHAPTER 80. Paul, a monk of the coenobium of Cassino, an Italian by nation, called up by Emperor Charlemagne on account of his learning in letters, wrote the Life of Pope Gregory the First; he wrote the deeds of the bishops of Metz; he wrote the miracles of Saint Arnulf, who first was majordomo of the king of the Franks and afterwards bishop of Metz, and who sought an eremitic life. He also wrote the history of the Winnili, who were afterward called Lombards, in a lucid and plain style.

CAP. LXXXI. Carolus imperator, per manum hujus Pauli diaconi sui decerpens quaeque optima de Scripturis catholicorum Patrum, lectiones unicuique festivitati convenientes per circulum anni in Ecclesia legendas, compilari fecit in duobus voluminibus.

CHAPTER 81. Charles the emperor, by the hand of this Paul his deacon, selecting the best passages from the Scriptures of the catholic Fathers, caused readings suitable to each feast, to be read in the Church throughout the course of the year, to be compiled in two volumes.

CAP. LXXXII. Hilduinus, abbas Sancti Dionysii Parisiensis, scripsit ad Ludovicum imperatorem utroque stylo, id est prosaico et metrico, Vitam ipsius Dionysii.

CHAPTER 82. Hilduinus, abbot of Saint Dionysius of Paris, wrote to Emperor Louis, in both styles — that is, prosaic and metric — the Life of that same Dionysius.

CAP. LXXXIII. Alcuinus sive Albinus, de Britannia oriundus, et inde ab imperatore Carolo evocatus, et tanta familiaritate ei acceptus ut appellaretur imperatoris deliciosus, cujus maxime magisterio ipse imperator omnibus liberalibus artibus initiari satagebat, multa scripsit. Scripsit in Genesim dialogum; ad Widonem comitem de virtutibus et vitiis librum, de quibusdam psalmis enchiridion.

CHAPTER 83. Alcuin, or Albinus, native of Britain, and thence summoned by Emperor Charles, and received by him with such familiarity that he was called the emperor’s deliciosus (the emperor’s delightful one), by whose chief teaching the emperor himself strove to be initiated in all the liberal arts, wrote many works. He wrote a dialogue on Genesis; to Count Widon a book on virtues and vices, and an enchiridion on certain psalms.

Fecit tractatus super Evangelium Joannis. Scripsit ad ipsum imperatorem libros De sancta Trinitate; respondit quaestionibus a Fredegiso sibi propositis. Scripsit Prognosticon de futuro saeculo.

He composed a treatise on the Gospel of John. He wrote to the emperor himself books On the Holy Trinity; he answered questions proposed to him by Fredegisus. He wrote a Prognosticon concerning the future age.

Scripsit ad Eulaliam virginem De natura vel immortalitate animae; jussu imperatoris correxit divinam Bibliothecam, et alia nonnulla scripsit.

He wrote to the virgin Eulalia On the nature or immortality of the soul; by the emperor’s order he revised the divine library, and wrote several other works.

CAP. LXXXIV. Einardus scripsit Vitam Caroli imperatoris tanto veracius quanto adhaesit ei familiarius. Hic imitatus Bedam, qui abbreviavit Hebraicum Psalterium, excerpendo de illo omnes versus, verba orationis habentes; abbreviavit et ipse Gallicanum Psalterium, quo nos Galli utimur, excerpens de illo omnes versus verba orationis continentes.

CHAPTER 84. Einardus wrote the Life of Emperor Charles so much more faithfully as he adhered to him more familiarly. He, imitating Bede, who abbreviated the Hebrew Psalter by excerpting from it all verses containing words of prayer; likewise he abbreviated the Gallican Psalter, which we Gauls use, excerpting from it all verses containing words of prayer.

CAP. LXXXV. Husuardus monachus, provocatus studio Hieronymi et Bedae, qui festivitates sanctorum annuatim recurrentes partim adnotaverant, maxime autem animatus studio et jussu magni Caroli imperatoris, cui displicebat quod Hieronymus et Beda, studentes nimis brevitati, praeterierant plura necessaria, et quamplures Kalendarum dies intactos reliquerant, in gratiam ejus studuit opus imperfectum supplere, et festivitates sanctorum per singulos Kalendarum dies adnotans, integrum Martyrologium effecit.

CHAPTER 85. Husuardus, a monk, stirred by the zeal of Jerome and Bede, who had in part noted the annually recurring feasts of the saints, and especially moved by the zeal and command of the great Emperor Charles — to whom it displeased that Jerome and Bede, too devoted to brevity, had omitted many necessary things and had left quite many Kalendarum days untouched — strove, for his favour, to supply the unfinished work; and, noting the feasts of the saints for each day of the Kalendarum, he made a complete Martyrology.

CAP. LXXXVI. Angelomus monachus, jussu Drogonis, Metentium episcopi, qui filius erat Caroli imperatoris, fecit tractatus super quatuor libros Regum.

CHAPTER 86. Angelomus, a monk, at the command of Drogon, bishop of Metentium, who was a son of Emperor Charles, made a treatise on the four Books of Kings.

CAP. LXXXVII. Attularius [Amularius] monachus brevem libellum De ecclesiasticis officiis scripsit. Postea scribens de eadem re ad Ludovicum imperatorem, ordinem et causas ecclesiasticorum officiorum quatuor libris planius digessit, et De mysteriis missae librum unum.

CHAPTER 87. Attularius [Amularius] monk wrote a short little book De ecclesiasticis officiis. Afterwards, writing on the same matter to Emperor Ludovicus (Louis), he set forth the order and causes of the ecclesiastical offices more plainly in four books, and one book De mysteriis missae.

CAP. LXXXVIII. Bellator presbyter septem libris exposuit librum Sapientiae Salomonis.

CHAPTER 88. Bellator the presbyter expounded the Book of the Wisdom of Solomon in seven books.

CAP. LXXXIX. Rabanus, qui et Maurus, sive Magnetius, ex abbate Fuldensi archiepiscopus Moguntiae, scripsit librum De laude sanctae crucis, mira varietate depictum, quem misit Romae S. Petro offerendum. Scripsit ad Otgarium archiepiscopum librum super libros Sapientiae Salomonis.

CHAPTER 89. Rabanus, who is also Maurus, or Magnetius, from the abbot of Fulda made archbishop of Mainz, wrote a book De laude sanctae crucis, depicted with wondrous variety, which he sent to Rome to be offered to St. Peter. He wrote to Archbishop Otgarius a book concerning the books of Solomon’s Wisdom.

Scripsit super librum Machabaeorum primum, super Esdram, super Judith, De mysteriis missae librum unum, De benedictionibus patriarcharum librum unum. Scripsit ad Hilduinum abbatem in Regum libros quatuor, De quaestionibus canonum, ad Heribaldum episcopum librum unum, ad Reginbaldum coepiscopum de eadem re librum unum, et alia.

He wrote on the First Book of the Maccabees, on Esdras, on Judith; one book De mysteriis missae (On the Mysteries of the Mass), one book De benedictionibus patriarcharum (On the Blessings of the Patriarchs). He wrote to Abbot Hilduin four books on the Books of Kings, De quaestionibus canonum (On Questions of the Canons), to Bishop Heribald one book, to Co‑bishop Reginbald one book on the same matter, and other works.

CAP. XC. Freculfus episcopus scripsit ad Elisacharum historiam a conditione mundi usque ad nativitatem Christi. Difficultatem etiam intercurrentium quaestionum enodare non neglexit, et interponendo divinae historiae saeculares historias, contemporalitates regnorum sibi coaptans, consummavit hoc opus in septem libris.

CHAPTER 90. Freculfus, bishop, wrote a history of Elisachar from the creation of the world to the birth of Christ. He did not neglect to untangle the difficulty of the intervening questions, and, by interposing secular histories into the divine history, coapting the contemporaneities of kingdoms to it, he completed this work in seven books.

CAP. XCI. Ambrosius Autbertus scripsit librum De cupiditate; scripsit etiam libros decem super Apocalypsim, et alia nonnulla.

CHAPTER 91. Ambrosius Autbertus wrote a book On Cupidity; he also wrote ten books on the Apocalypse, and several other works.

CAP. XCII. Florus Epistolas Pauli ex integro exposuit, qui nihil a se dicens, sed omnes Augustini libros revolvens, et capitula Epistolarum Pauli, ab Augustino diversis locis exposita, recolligens, ipsa capitula exposita restituit ordini Epistolarum, adnotans singulos Augustini libros in quibus ea capitula exposita erant, et sic novo et mirabili studio de alieno labore magnum sui operis volumen edidit.

CHAPTER 92. Florus expounded the Epistles of Paul afresh, he who saying nothing of himself, but turning over all the books of Augustine, and collecting the capitula of Paul’s Epistles as exposed by Augustine in diverse places, restored those very capitula to the order of the Epistles, annotating the particular books of Augustine in which those capitula had been expounded, and thus with new and admirable industry from another’s labors produced a large volume of his own work.

CAP. XCIII. Lupus Servatus librum composuit De tribus quaestionibus, id est de libero arbitrio, de praedestinatione bonorum et malorum, de sanguinis Christi quadam superflua taxatione vel redemptione, usque ad salutem impiorum. Nam super hac re orta est quaedam fidei turbatio, anno Domini octingentesimo quadragesimo nono.

CHAPTER 93. Lupus Servatus composed a book De tribus quaestionibus, that is, on free will, on the predestination of good and evil, on a certain superfluous valuation or redemption of the blood of Christ, reaching even to the salvation of the impious. For on this matter there arose a certain disturbance of the faith, in the year of our Lord 849.

CAP. XCIV. Joannes Erigena [Eurigena] jubente Carolo, Ludovici imperatoris filio, libros Dionysii Areopagitae in Latinum transtulit.

CHAPTER 94. John Erigena [Eurigena], at the bidding of Charles, son of Emperor Louis, translated the books of Dionysius the Areopagite into Latin.

CAP. XCV. Bertramus [Ratramus] librum scripsit De corpore et sanguine Domini, et ad Carolum librum De praedestinatione.

CHAPTER 95. Bertramus [Ratramus] wrote a book On the Body and Blood of the Lord, and addressed to Charles a book On Predestination.

CAP. XCVI. Michael et Theophilus imperatores scripserunt Ludovico regi Francorum librum utilissimum de veneratione imaginum.

CHAPTER 96. Michael and Theophilus, emperors, wrote for Louis, king of the Franks, a most useful book on the veneration of images.

CAP. XCVII. Paschasius Ratbertus, abbas Corbeiensis, scripsit ad Placidum abbatem, librum De sacramento corporis et sanguinis Christi.

CHAPTER 97. Paschasius Ratbertus, abbot of Corbie, wrote to Abbot Placidus a book On the Sacrament of the Body and Blood of Christ.

CAP. XCVIII. Almannus, monachus Altvillarensis, scripsit Vitam sancti Nivardi, archiepiscopi Remensis, Vitam Sindulphi, Vitam Helenae reginae, et translationem ejusdem a Roma ad coenobium Altvillarense: et quia suo tempore Francia a Normannis vastabatur, exemplo Jeremiae prophetae desolationem Franciae et sui coenobii quadruplici planxit alphabeto.

CHAPTER 98. Almannus, a monk of Altvillar, wrote the Life of Saint Nivard, archbishop of Reims, the Life of Sindulf, the Life of Queen Helena, and the translation of the same from Rome to the monastery of Altvillar; and because in his time France was being laid waste by the Normans, like the prophet Jeremiah he bewailed the desolation of France and of his own monastery in a fourfold alphabet.

CAP. XCIX. Hincmarus, ex monacho Sancti Dionysii Parisiensis archiepiscopus Remensis, vitam sancti Remigii Remensis, primo breviter descriptam, ex brevi in librum magnae quantitatis augmentatam, ex magno libro abbreviatam studio Fortunati, episcopi et poetae; hanc, inquam, Vitam Hincmarus descripsit, inferens tam ea quae in historiis majorum de ortu, vita vel morte sancti Remigii invenit, quam ea quae in diversis schedulis dispersa collegit; et secundum legem historiae nec illa praetermisit quae vulgata relatione didicit, nec testamentum ejus praeteriit. Rescripsit ad Ecclesiam Ravennatem sub persona Magni Caroli imperatoris.

CHAPTER 99. Hincmar, archbishop of Reims, formerly a monk of Saint Denis of Paris, wrote the Life of Saint Remigius of Reims, first briefly described, then, from that brief account enlarged into a book of great bulk, and from a large book abridged by the industry of Fortunatus, bishop and poet; this Life, I say, Hincmar composed, incorporating both those things which he found in the histories of his predecessors concerning the birth, life, or death of Saint Remigius, and those which he gathered scattered in various little notebooks; and according to the rule of history he omitted neither what he learned by common report nor the saint’s testament. He addressed it to the Church of Ravenna under the name/authority of Charles the Great, emperor.

CAP. C. Adrevaldus, qui et Adalbertus, monachus Floriacensis, scripsit Historiam miraculorum quae ostensa sunt per Gallias sancti Casinensis meritis, a tempore quo corpus ejus translatum est a Monte Casino ad coenobium Floriacense, usque ad tempus Odonis, regis Francorum.

CHAPTER 100. Adrevaldus, who is also Adalbert, a monk of Floriacense, wrote a History of the miracles which were shown through the Gauls by the merits of the saint of Cassino, from the time when his body was translated from Monte Cassino to the coenobium of Floriacense, up to the time of Odo, king of the Franks.

CAP. CI. Aimonius, monachus Floriacensis, Historiam miraculorum S. Benedicti, ab Adrevaldo initiatam perfecit, perducens eam a tempore Odonis regis usque ad tempus Roberti regis Francorum. Scripsit etiam Historiam Francorum, et situm Galliarum distinxit.

CHAPTER 101. Aimonius, a monk of Floriacensis, completed the History of the miracles of St. Benedict, begun by Adrevaldus, carrying it from the time of King Odo down to the time of King Robert of the Franks. He also wrote a History of the Franks, and delineated the extent (situs) of the Gauls.

CAP. CII. Nicolaus papa epistolas apostolicae auctoritatis, ad diversos a se scriptas, in uno volumine redegit.

CHAPTER 102. Pope Nicholas compiled into one volume the letters of apostolic authority, written by him to various persons.

CAP. CIII. Anastasius, jubente Nicolao papa, transtulit in Latinum Vitam Joannis Eleemosynarii, scriptam Graece a Leontio episcopo.

CHAPTER 103. Anastasius, by the bidding of Pope Nicholas, translated into Latin the Life of John the Eleemosynary, written in Greek by Bishop Leontius.

CAP. CIV. Ericus monachus Vitam Germani, Antisiodorensis episcopi, metrico stylo, luculenter sex libellis descripsit.

CHAPTER 104. Ericus the monk composed the Life of Germanus, bishop of Antisiodorensis, in metrical style, splendidly set forth in six little books.

CAP. CV. Milo, monachus S. Amandi, scientia litterarum clarus, scripsit metrico stylo Vitam sancti Amandi. Scripsit etiam ad Carolum regem metrice librum De sobrietate

CHAPTER 105. Milo, a monk of St. Amandus, famed for the science of letters, wrote in metrical style the Life of Saint Amandus. He also wrote to King Charles a metrical book De sobrietate.

CAP. CVI. Joannes, diaconus Romanae Ecclesiae, ad Joannem, septimum hujus nominis papam, scripsit urbano stylo quatuor libros De Vita primi Gregorii papae; et idem, petente Gauderico Velitrensi episcopo, scripsit etiam gesta Clementis papae.

CHAPTER 106. John, deacon of the Church of Rome, wrote in an urbane style four books De Vita of the first Pope Gregory to John, the seventh of that name as pope; and he likewise, at the request of Gaudericus, bishop of Veletri, wrote also the deeds of Pope Clement.

CAP. CVII. Hucbaldus, monachus Sancti Amandi, peritia liberalium artium ita insignis, ut philosophis conferretur, vitas multorum sanctorum scripsit; et quia in arte musica praepollebat, cantus multorum sanctorum dulci et regulari melodia composuit. Scripsit etiam librum De arte musica, sic contemperans chordas monochordi litteris alphabeti, ut possit quis per eas sine magisterio alterius discere ignotum sibi cantum.

CHAPTER 107. Hucbaldus, a monk of Saint Amand, so distinguished in the learning of the liberal arts that he could be compared to philosophers, wrote the lives of many saints; and because he excelled in the art of music, he composed the chants of many saints with a sweet and regular melody. He also wrote a book De arte musica, thus tuning the strings of the monochord to the letters of the alphabet, so that one may by them, without the instruction of another, learn a song unknown to him.

Scripsit etiam ad imperatorem Carolum Calvum librum trecentorum versuum, in laudem Calvorum, cujus omnia verba incipiunt ab una littera, id est C, ut: Carmina Clarisonae Calvis Cantate Camoenae.

He also wrote to Emperor Charles the Bald a book of three hundred verses, in praise of the Balds, all whose words begin with a single letter, that is C, as: Songs of Clarison to the Balds, sing, O Muses.

CAP. CVIII. Notgerus abbas scripsit librum De musicis notis et symphoniarum modis, ut possit quivis videre et intelligere quomodo differant a se intervalla symphoniarum.

CHAPTER 108. Notger, abbot, wrote a book On musical notes and the modes of symphonies, so that anyone may see and understand how the intervals of the symphonies differ from one another.

CAP. CIX. Enchiriades, sub persona discipuli interrogantis et magistri respondentis, scripsit dialogum De ratione musicae, et in tribus libris multiformes musicae regulas explicuit.

CHAPTER 109. Enchiriades, under the personae of the questioning disciple and the answering teacher, wrote a dialogue On the Theory of Music, and in three books explained the multiform rules of music.

CAP. CX. Aurelianus, clericus Remensis Ecclesiae, scripsit ad Bernardum archicantorem, postea episcopum, De regulis modulationum, quas tonos sive tenores appellant, et de earum vocabulis.

CHAPTER 110. Aurelianus, a cleric of the Church of Reims, wrote to Bernard the archicantor, afterwards a bishop, On the rules of modulations, which they call tones or tenors, and on their names.

CAP. CXI. Regino, abbas Prumiensis, scripsit ad primum Alberonem Metensem episcopum, Chronicam continentem praecipua gesta Francorum, quam a nativitate Christi perduxit usque ad annum nati Christi.

CHAPTER 111. Regino, abbot of Prüm, wrote to Alberon I, bishop of Metz, a chronicle containing the principal deeds of the Franks, which he carried from the nativity of Christ up to the year of Christ's birth.

CAP. CXII. Auxilius scripsit dialogum sub persona infensoris et defensoris, divinis et canonicis exemplis munitum, contra intestinam discordiam Romanae Ecclesiae, scilicet de ordinationibus, exordinationibus et superordinationibus Romanorum pontificum, et ordinatorum ab eis exordinationibus et superordinationibus.

CHAPTER 112. Auxilius wrote a dialogue under the personae of the Accuser and the Defender, fortified with divine and canonical examples, against the internal discord of the Roman Church, namely concerning the ordinations, ex-ordinations and superordinations of the Roman pontiffs, and concerning those ordained by them through such ex-ordinations and superordinations.

CAP. CXIII. Maximus episcopus scripsit librum De ecclesiasticis ministeriis, et de habitu clericorum.

CHAPTER 113. Maximus the bishop wrote a book De ecclesiasticis ministeriis, and on the habit of clerics.

CAP. CXIV. Dinamius, vir illustris ac patricius, scripsit plenam virtutibus Vitam S. Marii, qui fuit abbas Bobacensis coenobii.

CHAPTER 114. Dinamius, an illustrious and patrician man, wrote a life full of virtues of St. Marius, who was abbot of the Bobacense monastery.

CAP. CXV. Pelagius, diaconus Romanae Ecclesiae, transtulit de Graeco in Latinum De vita et doctrina, et de perfectione sanctorum Patrum libros sedecim; scilicet De profectu monachorum librum unum; De quiete unum, De compunctione unum, De continentia unum, Contra fornicationem unum: Quod monachus nihil debeat possidere, unum; Quod nihil per ostentationem fieri debeat, unum; De patientia et fortitudine unum; quod non oporteat judicare quemquam, unum; Quod oportet sobrie vivere, unum; Quod sine intermissione et sobrie oportet orare, unum; De humilitate unum; De poenitentia unum; De charitate unum; De providentia sive contemplatione unum.

CHAPTER 115. Pelagius, deacon of the Roman Church, translated from Greek into Latin sixteen books De vita et doctrina, and De perfectione sanctorum Patrum; namely De profectu monachorum, one book; De quiete, one; De compunctione, one; De continentia, one; Contra fornicationem, one; That a monk ought to possess nothing, one; That nothing ought to be done for ostentation, one; De patientia et fortitudine, one; That it is not proper to judge anyone, one; That one ought to live soberly, one; That one ought to pray without ceasing and soberly, one; De humilitate, one; De poenitentia, one; De charitate, one; De providentia or contemplatione, one.

CAP. CXVI. Joannes subdiaconus transtulit de Graeco in Latinum De vita et doctrina Patrum librum unum.

CHAPTER 116. Joannes subdeacon translated from Greek into Latin one book, De vita et doctrina Patrum.

CAP. CXVII. Martinus episcopus transtulit, per manum Paschasii diaconi, interrogationes et responsiones plurimas sanctorum Aegyptiorum Patrum, in Dumiensi coenobio.

CHAPTER 117. Bishop Martin transferred, by the hand of Paschasius the deacon, very many interrogations and responses of the holy Egyptian Fathers to the monastery of Dumiensis.

CAP. CXVIII. Smaragdus scripsit De vitandis vitiis et tenendis virtutibus librum, quem attitulavit Diadema monachorum, quia sicut diadema gemmis, ita hic liber refulget virtutibus. Scripsit etiam super Regulam sancti Benedicti, et alia nonnulla.

CHAPTER 118. Smaragdus wrote a book De vitandis vitiis et tenendis virtutibus, which he titled Diadema monachorum, because as a diadem shines with gems, so this book gleams with virtues. He also wrote on the Rule of Saint Benedict, and some other things.

CAP. XIX. Caesarius, abbas Lerinensis, scripsit et declamavit homilias, vitae monachorum congruentes.

CHAPTER 19. Caesarius, abbot of Lérins, wrote and declaimed homilies fitting to the life of monks.

CAP. CXX. Laurentius Mellifluus scripsit librum De duobus temporibus, id est, uno ab Adam usque ad Christum, altero a Christo usque ad finem saeculi. Declamavit etiam homilias ore quasi mellito; unde agnominatur Mellifluus.

CHAPTER 120. Laurentius Mellifluus wrote a book De duobus temporibus, that is, one from Adam to Christ, the other from Christ to the end of the age. He also declaimed homilies with a mouth as it were honeyed; hence he is surnamed Mellifluus.

CAP. CXXI. Bonifacius episcopus scripsit metrico stylo librum de virtutibus et vitiis.

CHAPTER 121. Boniface the bishop wrote a book in metrical style on virtues and vices.

CAP. CXXII. Halitgarius, episcopus Cameracensis, scripsit ad Ebonem, Remorum episcopum, Librum Poenitentialem, secundum decreta canonum.

CHAPTER 122. Halitgarius, bishop of Cambrai, wrote to Ebbo, bishop of Reims, a Penitential Book, according to the decrees of the canons.

CAP. CXXIII. Remigius, monachus Antissiodorensis, nominatus in exponendis saecularibus scripturis, notificavit se utilius divinas etiam Scripturas exponendo. Exposuit enim Canonem missae, quid a quibus in ea sit positum vel additum demonstrans.

CHAPTER 123. Remigius, a monk of Antissiodorum, named for expounding secular scriptures, announced that he had more usefully expounded even the Divine Scriptures. For he expounded the Canon of the Mass, showing what in it had been placed or added by whom.

Exposuit Cantica canticorum. Scripsit librum De divinis officiis; scripsit De singulis festivitatibus sanctorum; respondit Gualoni, Aeduorum episcopo, interroganti de duabus quaestionibus. Una de altercatione Michaelis archangeli cum diabolo de Moysi corpore, quod legitur in Epistola Judae apostoli.

He expounded the Song of Songs. He wrote a book On Divine Offices; he wrote On the Individual Festivals of the Saints; he replied to Gualo, bishop of the Aedui, who inquired about two questions. One concerned the altercation of Michael the archangel with the devil over the body of Moses, which is read in the Epistle of Jude the apostle.

Altera de eo quod respondens Dominus ad Job de turbine dixit: «Ecce Beemoth quem feci tecum, fenum quasi bos comedet, et an extrahere poteris Leviathan hamo?» Scripsit et alia.

The other concerning that which the Lord, answering Job out of the whirlwind, said: «Behold Behemoth whom I made with thee, he eats grass like an ox, and canst thou draw out the Leviathan with a hook?» He wrote other things as well.

CAP. CXXIV. Odo musicus, ex archicantore Turonensi monachus et primus abbas Cluniacensis, in homiliis scribendis et declamandis, et maxime in componendis in honore sanctorum cantibus, elegans ingenium habuit.

CHAPTER 124. Odo the musician, a monk, formerly archcantor of Tours, and the first abbot of Cluny, had an elegant genius in writing and declaiming homilies, and especially in composing chants in honor of the saints.

CAP. CXXV. Stephanus, ex clerico Metensi episcopus Leodiensis, Vitam et passionem sancti Lamberti, scriptam incultius a Godescalco clerico, scripsit urbanius ad Hermannum Coloniae archiepiscopum, et cantum nocturnum in honorem ejusdem martyris. Canticum etiam de sancta Trinitate, et cantum de inventione Stephani protomartyris auctentico et dulci modulamine composuit.

CHAPTER 125. Stephan, formerly a cleric of Metz and bishop of Liège, wrote the Life and Passion of Saint Lambert, which had been more roughly written by Godescalc the cleric, anew in a more urbane style to Hermann, Archbishop of Cologne, and composed the nocturnal chant in honor of that same martyr. He also composed a hymn on the Holy Trinity, and a chant on the finding (inventio) of Stephen the protomartyr in an authoritative and sweet melody.

Scripsit etiam ad Robertum Metensem episcopum capitularem librum, in quo capitula, responsoria, versus, collectas, per singulas noctis et diei horas, per integrum annum distincte congessit.

He also wrote to Robert, bishop of Metz, a capitular book, in which he distinctly compiled chapters, responsories, verses, and collects for each of the night and day hours throughout the whole year.

CAP. CXXVI. Luitprandus [Liudprandus], Ticinensis ecclesiae diaconus, scripsit luculento et alterno stylo, ad Regimundum episcopum Eliberitanae Ecclesiae Hispanorum, Historiam De gestis regum et imperatorum sui temporis, quam attitulavit Antapodosim, id est Retributionem.

CHAPTER 126. Luitprandus [Liudprandus], a deacon of the church of Ticinum, wrote in a luculent and alternating style to Regimundus, bishop of the Eliberitan Church of the Spaniards, a History De gestis regum et imperatorum sui temporis, which he entitled Antapodosim, that is, Retribution.

CAP. CXXVII. Ratherius, ex monacho Lobiensi episcopus Veronensis, vir mirae simplicitatis, scripsit Vitam S. Ursmari Lobiensis; et bis pulsus ab episcopatu Veronensi, scripsit librum in quo faceta satis urbanitate deplorat aerumnas suas, multa suae causae interserens quae possunt legentibus placere et prodesse. Postea ordinatus episcopus Leodiensis Ecclesiae, et ab ea pulsus, scripsit librum quem attitulavit Phrenesim.

CHAPTER 127. Ratherius, from a monk of Lobbes, bishop of Verona, a man of wondrous simplicity, wrote the Life of St. Ursmar of Lobbes; and twice expelled from the bishopric of Verona, he wrote a book in which, with a rather witty urbanity, he laments his hardships, inserting many matters of his cause which may please and profit readers. Afterwards ordained bishop of the Church of Liège, and driven from it, he wrote a book which he entitled Phrenesim.

Scripsit librum quem praetitulavit Inefficax, ut sibi visum est, Garritus. Scripsit librum De corpore et sanguine Domini, et De praedestinatione Dei. Scripsit contra haeresim Anthropomorphitarum, id est dicentium quod Deus habeat corpoream et humanam formam; quae haeresis tunc graviter vexabat Italiam.

He wrote a book which he prefixed with the title Inefficax — Garritus, as it seemed to him. He wrote a book De corpore et sanguine Domini (On the Body and Blood of the Lord), and De praedestinatione Dei (On the Predestination of God). He wrote against the heresy of the Anthropomorphites, that is, of those who say that God has a bodily and human form; this heresy at that time grievously vexed Italy.

Scripsit Agonisticon, id est Praeloquiorum libros sex, Confessionum librum unum, et alia.

He wrote the Agonisticon, that is, six books of Prefatory Discourses, one book of Confessions, and other things.

CAP. CXXVIII. Wandalbertus scripsit Martyrologium metrico stylo.

CHAPTER 128. Wandalbert wrote a martyrology in metrical style.

CAP. CXXIX. Windichindus, monachus Corbeiae Saxonicae, scripsit Historiam Saxonum usque ad mortem primi Othonis imperatoris et ad Matildam filiam Othonis imperatoris, scripsit Vitam ipsius imperatoris. Scripsit metrice Passionem Theclae virginis, et Vitam Pauli primi eremitae alterno stylo scripsit.

CHAPTER 129. Windichindus, a monk of Saxon Corbie, wrote a History of the Saxons down to the death of the first Emperor Otho and to Matilda, daughter of Emperor Otho; he wrote the Life of that emperor himself. He wrote metrically the Passion of the virgin Thecla, and he wrote the Life of Paul the First Hermit in an alternate style.

CAP. CXXX. Rogerus scripsit Vitam Brunonis Coloniensis archiepiscopi, qui fuit dux et frater Othonis imperatoris.

CHAPTER 130. Roger wrote the Life of Bruno, Archbishop of Cologne, who was duke and brother of Emperor Otto.

CAP. CXXXI. Flauvaldus, monachus Remensis, scripsit Gesta pontificum Remensium; orditus narrationem suam a conditione ipsius civitatis, quae a qualitate civium, qui in bello erant duri cordis, primo aucupata est sibi nomen Cordurus. Postea milites Remi, a Romulo fratre suo, a facie Romuli fugientes, ad eam profugerunt, eamque a nomine principis sui Remi Remum denominaverunt.

CHAPTER 131. Flauvaldus, a monk of Remensis (Reims), wrote the Gesta of the bishops of Reims; beginning his narration from the condition (founding) of that city itself, which, from the character of its citizens—who in war were of hard heart—at first took to itself the name Cordurus. Afterwards the soldiers of Remus, fleeing from the presence of Romulus, his brother, took refuge there, and from the name of their leader Remus called it Remum.

Hic scriptor digne scriptoribus ideo connumeratur, quia digressus ab opere suo memoriam faciens sanctorum martyrum vel confessorum, quiescentium in ecclesiis Remensi Ecclesiae adjacentibus vel subjacentibus, Vitas vel passiones eorum legentibus notificavit.

This writer is therefore rightly reckoned among writers, because, having digressed from his work and making a record of the memory of the holy martyrs or confessors, resting in the churches adjacent to or subjacent to the Church of Reims, he made known to readers their Lives or Passions.

CAP. CXXXII. Adelmus episcopus (imitatus Symphrosium [Symposium] qui per prosopopoeiam qualitates singularum rerum exprimens scripsit librum Aenigmatum metrice), exprimens et ipse qualitates rerum, scripsit Aenigmatum librum, et in mille versibus consummavit illum, sicut ipse in capitalibus litteris prologi sui praemonstrat: Adelmus cecinit millenis versibus odas.

CHAPTER 132. Adelmus the bishop (imitating Symphrosium [Symposium], who by prosopopoeia, expressing the qualities of singular things, wrote the book Aenigmatum (of Riddles) in meter), himself expressing the qualities of things, wrote a book of Aenigmatum, and completed it in a thousand verses, as he himself in the capital letters of his prologue shows: "Adelmus sang odes in a thousand verses."

CAP. CXXXIII. Thomas scripsit, ad Hilduinum dominum suum, librum Aenigmatum, brevem quidem, sed plenum veritatis et elegantiae; in quo inducit matrem Sapientiam, et septem filias ejus, quae sunt septem liberales artes, per prosopopoeiam exprimentes totam sui convenientiam.

CHAPTER 133. Thomas wrote, to his lord Hilduin, the book Aenigmatum, brief indeed, but full of truth and elegance; in which he introduces Mother Wisdom, and her seven daughters, who are the seven liberal arts, representing their whole aptness by prosopopoeia.

CAP. CXXXIV. Theodulus, Italus natione, Graeca et Latina lingua eruditus, cum Athenis studeret, audivit gentiles cum Christianis altercantes; quorum colligens rationes, reversus contulit in allegoricam eclogam, introducens duas personas altercantes, et tertiam de duarum dictis dijudicantem. Primam vocans Pseustin a falsitate dictam, humana et fabulosa proponentem; secundam, Alithiam, divina et vera opponentem; tertiam Phronesim, a prudentia dictam, per quam dubia examinantur.

CHAPTER 134. Theodulus, an Italian by nation, learned in the Greek and Latin tongue, while he was studying at Athens, heard the gentiles disputing with the Christians; collecting their arguments, he returned and put them into an allegorical eclogue, introducing two persons disputing and a third judging between the two sayings. He calls the first Pseustin, so named from falsehood, proposing human and fabulous things; the second, Alithiam, proposing divine and true things; the third Phronesim, so named from prudence, through whom doubts are examined.

Theodulus interpretatur Dei servus. Titulus hujus libri est: Ecloga Theoduli. Hic sub clericali norma obiit immatura morte, et ideo librum suum non emendavit.

Theodulus is interpreted “servant of God.” The title of this book is: The Eclogue of Theodulus. He died prematurely under the clerical norma, and therefore did not emend his book.

CAP. CXXXV. Haymo exposuit totum Paulum apostolum, Apocalypsim, Isaiam, Cantica canticorum, et alia; sed omnia ad omnes non pervenerunt.

CHAPTER 135. Haymo expounded all of the Apostle Paul, the Apocalypse, Isaiah, the Song of Songs, and other works; but not all of them reached everyone.

CAP. CXXXVI. Fulquinus, abbas Lobiensis, scripsit Gesta abbatum Lobiensium, subintroducens per digressionem plura legentibus utilia.

CHAPTER 136. Fulquinus, abbot of Lobiensis, wrote the Gesta of the abbots of Lobiensis, introducing by way of digression several things useful to readers.

CAP. CXXXVII. Herigerus abbas Lobiensis, litterali scientia clarus, scripsit Gesta pontificum Leodiensium. Scripsit metrico stylo laudabiliter Vitam sancti Ursmari.

CHAPTER 137. Herigerus, abbot of Lobbes, famous for literal learning, wrote the Gesta of the bishops of Liège. He wrote, in metrical style and to be praised, the Life of Saint Ursmar.

Scripsit ad Hugonem epistolam de quibusdam quaestionibus; scripsit sub sua et Adelboldi episcopi persona dialogum de dissonantia Ecclesiae, de adventu Domini. Congessit etiam contra Ratbertum multa catholicorum Patrum scripta de corpore et sanguine Domini.

He wrote a letter to Hugo on certain questions; he composed, under his own and Bishop Adelbold’s persona, a dialogue on the dissonance of the Church, on the coming of the Lord. He also compiled, against Ratbert, many writings of the catholic Fathers concerning the body and blood of the Lord.

CAP. CXXXVIII. Adelboldus, ex clerico Lobiensi episcopus Ultrajectensis, scripsit Vitam secundi Henrici imperatoris, et in utraque litteratura plura sui monumenta reliquit posteris.

CHAPTER 138. Adelboldus, from a Lobbes cleric, bishop of Utrecht, wrote the Life of Henry the Second, the emperor, and in both literatures left several memorials of himself to posterity.

CAP. CXXXIX. Abbo abbas Floriacensis, quantum valuerit in utraque scientia, ostendit, cum super calculum Victorii commentatus est. Martyr obiit.

CHAPTER 139. Abbo, abbot of Fleury, showed how much he was proficient in both sciences when he composed a commentary on Victor’s computus. The martyr died.

CAP. CXL. Aribo, archiepiscopus Moguntiae, commentatus est super XV graduum psalmos.

CHAPTER 140. Aribo, archbishop of Mainz, composed a commentary on the 15 Gradual Psalms.

CAP. CXLI. Burchardus, episcopus urbis Vangionum quae dicitur Wormatia, magnum canonum volumen, quod a nomine ipsius Burchardus denominatur, multo studio composuit, quod testimoniis omnium authenticorum conciliorum, et decretis Romanorum pontificum, et sententiis omnium pene catholicorum Patrum auctorizavit; ex quo adhuc omnium conciliorum decreta auctorizantur.

CHAPTER 141. Burchard, bishop of the city of the Vangiones called Wormatia, composed with much industry a large volume of canons, which is named from his own name Burchard; he authorized it by the testimonies of all the authentic councils, and by the decrees of the Roman pontiffs, and by the sentences of almost all the Catholic Fathers; from which even now the decrees of all councils are authorized.

CAP. CXLII. Olbertus, ex monacho Lobiensi abbas Gemblacensis, humanae, et ecclesiasticae scientiae studio et religionis fervore insignis, nomen suum aeternavit, Vitam sanctorum Patrum describendo, cantus in honore sanctorum componendo; et eo maxime quod Burchardus episcopus Wormatiensis ejus magisterio ad hoc est provectus, ut vita ecclesiasticae utilitati intenderet, et ejus studio, ore et manu illud magnum canonum volumen ad communem omnium utilitatem ederet.

CHAPTER 142. Olbertus, a monk of Lobbes made abbot of Gembloux, distinguished by zeal for human and ecclesiastical learning and fervor of religion, immortalized his name by describing the lives of the holy Fathers and composing chants in honor of the saints; and especially because Burchard, bishop of Worms, was advanced by his teaching to such a point that he directed his life to the utility of the church, and by his zeal, mouth, and hand published that great volume of canons for the common benefit of all.

CAP. CXLIII. Albertus, monachus Metensis, scripsit ad episcopum Historiam de gestis sui temporis, etsi brevem, tamen utilem.

CHAPTER 143. Albertus, a monk of Metz, wrote to the bishop a History of the deeds of his time, though brief, yet useful.

CAP. CXLIV. Guido, Aretinus monachus, post omnes pene musicos in Ecclesia claruit, in hoc prioribus praeferendus quod ignotos cantus etiam pueri et puellae facilius discant vel doceantur per ejus regulam quam per vocem magistri, aut per visum [usum] alicujus instrumenti, dummodo sex litteris vel syllabis modulatim appositis ad sex voces, quas sola musica recipit, hisque vocibus per flexuras digitorum laevae manus distinctis per integrum diapason, se oculis et auribus ingerunt intentae et remissae elevationes vel depositiones earumdem vocum.

CHAPTER 144. Guido, an Aretine monk, after almost all the musicians in the Church shone forth, and is to be preferred to those before him in this: that unknown chants even boys and girls more easily learn or are taught by his rule than by the voice of a master, or by the sight [use] of some instrument, provided that six letters or syllables, placed modulatively to six voices which music alone receives, and these voices, distinguished by the flexures of the fingers of the left hand through the whole diapason, be applied to the eyes and ears, the intoned and relaxed elevations or depositions of those same voices.

CAP. CXLV. Chilpericus scripsit probabili subtilitate librum de ratione computi, anno millesimo sexto.

CHAPTER 145. Chilpericus wrote, with plausible subtlety, a book on the method of computation, in the year 1006.

CAP. CXLVI. Egebertus, clericus Leodiensis, scripsit metrico stylo De aenigmatibus rusticanis librum, primo brevem, sed ampliato rationis tenore scripsit de eadem re metrice alterum librum majusculum.

CHAPTER 146. Egebert, a cleric of Liège, wrote in metrical style a book De aenigmatibus rusticanis (On rural riddles), at first brief, but, the tenor of his reasoning being expanded, he wrote concerning the same matter another somewhat larger book in metre.

CAP. CXLVII. Leo Acridanus, Bulgarorum archiepiscopus, scripsit brevem libellum per quem tantum veneni mortiferi diffudit, ut eo tota Graecia periisset, nisi antidoto Romanae auctoritatis et apostolicae fidei vis illa veneni exstincta fuisset.

CHAPTER 147. Leo Acridanus, archbishop of

CHAPTER 147. Leo Acridanus, archbishop of the Bulgars, wrote a short little book by which he spread so much of a deadly poison that all Greece would have perished by it, had not that force of poison been extinguished by the antidote of Roman authority and apostolic faith.

CAP. CXLVIII. Niceta, monachus Constantinopolitanus, cognomento Pectoratus, scripsit librum ad Romanos, quem praetitulavit De azymo, Sabbato, de nuptiis sacerdotum; defendens Graecos, qui de fermento sacrificabant, qui cum Judaeis sabbatizabant, qui nuptia sacerdotum approbabant.

CHAPTER 148. Nicetas, a monk of Constantinople, by the cognomen Pectoratus, wrote a book to the Romans, which he prefixed with the title On Unleavened Bread, the Sabbath, concerning the marriages of priests; defending the Greeks who sacrificed with leaven, who observed the Sabbath with the Jews, who approved the marriages of priests.

CAP. CXLIX. Leo, ex episcopo urbis Leucorum quae Tullus appellatur, nonus hujus nominis papa Romanus, scripsit epistolam ad imperatorem Constantinum Monomachum, monens eum ne sineret invalescere in imperio suo tot haereses. Graeci enim ut Simoniaci donum Dei vendebant, ut Valesii hospites suos castratos etiam ad episcopatum promovebant, ut Nicolaitae nuptias sacerdotibus concedebant, ut Donatistae jactabant esse in sola Graecia orthodoxam Ecclesiam, ut Severiani dicebant maledictam esse legem Moysi, ut Pneumatomachi professionem Spiritus sancti abscindebant a Symbolo, ut Nazareni Judaismum observabant, parvulos morientes prohibebant baptizari ante octavum nativitatis diem; mulieres in partu vel menstruo periclitantes communicari, vel, si paganae essent, prohibebant baptizari.

CHAPTER 149. Leo, from the episcopate of the city of the Leucae which is called Tullus, the ninth pope of this name, a Roman, wrote a letter to Emperor Constantine Monomachus, warning him not to permit so many heresies to gain strength in his empire. For the Greeks, like Simoniacs, were selling the gift of God; the Valesii were promoting even their castrated guests to the episcopate; the Nicolaitans were granting marriages to priests; the Donatists were vaunting that in all Greece alone the Church was orthodox; the Severians were saying that the law of Moses was accursed; the Pneumatomachi were cutting off the profession of the Holy Spirit from the Symbol (Creed); the Nazarenes were observing Judaism, forbidding the baptism of dying little ones before the eighth day after birth; they forbade women in labor or menstruation, if in peril, to receive communion, or, if they were pagans, forbade them to be baptized.

Latinos in nomine sanctae Trinitatis baptizatos rebaptizabant, et ipsi sacrificantes de fermento vocabant Latinos Azymitas, et claudentes eorum ecclesias, eos persequebantur. Tot et tantas haereses volens Leo papa exstirpare de Graecia, scripsit etiam ad Michaelem patriarcham Constantinopolitanum, eum super his omnibus arguens, et praeter caetera, quod se universalem patriarcham appellaret, et Ecclesiam Constantinopolitanam praeponeret Ecclesiae Romanae, eamque in filiis suis anathematizaret. Super his scripsit etiam ad omnes primates episcopos Africae, Numidiae, Aegypti, Italiae, epistolas legentibus utiles.

They were rebaptizing Latins who had been baptized in the name of the Holy Trinity, and those sacrificing called the Latins Azymites because of the leaven, and, shutting up their churches, persecuted them. Pope Leo, wishing to extirpate from Greece so many and such great heresies, also wrote to Michael, patriarch of Constantinople, reproving him on all these matters, and, among other things, that he called himself universal patriarch, and set the Church of Constantinople above the Church of Rome, and anathematized it in his own children. On these matters he also wrote to all the chief bishops (primates) of Africa, Numidia, Egypt, and Italy, letters useful to readers.

Scripsit super his etiam ad Graecos librum luculento sermone, evangelicis et canonicis testimoniis destruens eorum errores, et catholicae Ecclesiae fidem astruens. At si quis attendat cantus in honore sanctorum ab eo compositos, eum primo Gregorio papae merito comparabit.

He also wrote to the Greeks a book on these matters in a luculent style, demolishing their errors by evangelical and canonical testimonies, and establishing the faith of the Catholic Church. But if anyone attends to the chants in honor of the saints composed by him, he will rightly compare him to Pope Gregory the First.

CAP. CL. Humbertus, monachus Tullensis, a Leone papa propter scientiam litterarum Romam traductis, et cardinalis episcopus ordinatus Romae, missus ab eodem papa Constantinopolim propter confutandas Graecorum haereses, confutavit scripta Leonis Acridani, Bulgarorum archiepiscopi. Confutavit etiam scripta Nicetae Pectorati, eumque in praesentia imperatoris Constantini ideo devicit, ut ipse Niceta librum suum anathematizaret, et eum manu sua igni injiceret.

CHAPTER 150. Humbert, a monk of Toul, brought to Rome by Pope Leo for his learning in letters, and ordained a cardinal-bishop at Rome, was sent by the same pope to Constantinople to refute the heresies of the Greeks; he refuted the writings of Leo of Acre, archbishop of the Bulgarians. He also refuted the writings of Nicetas Pectoratus, and so overpowered him in the presence of Emperor Constantine that Nicetas himself anathematized his book and with his own hand cast it into the fire.

Et quidquid ibi dixit aut fecit, quasi per dialogum, sub persona Romani et Constantinopolitani, scripsit.

And whatever he there said or did, he wrote, as if by dialogue, under the personae of a Roman and a Constantinopolitan.

CAP. CLI. Paulus, quo interprete usi sunt Constantinopoli legati Romanae Ecclesiae, transtulit de Latino in Graecum, cooperante sibi filio suo Smaragdo, omnia quae Humbertus episcopus disputavit ibi aut scripsit; quae omnia, jubente Constantino Monomacho imperatore, reposita sunt in archivo Constantinopolitanae Ecclesiae.

CHAPTER 151. Paulus, whom the legates of the Roman Church used at Constantinople as interpreter, translated from Latin into Greek, cooperating with his son Smaragdus, all that Bishop Humbert there disputed or wrote; all of which, by order of Emperor Constantine Monomachus, were laid up in the archive of the Church of Constantinople.

CAP. CLII. Anselmus, Remensis monachus, scripsit Itinerarium noni Leonis papae a Roma in Gallias; ob hoc maxime, ut notificaret quanta auctoritate Remis, vel in aliis urbibus synodum celebrarit; quanta subtilitate et justitia examinarit causas ecclesiasticas; qua discretione peccantes correxerit; quomodo ei virtus Dei cooperata sit. Quod satis patuit in una causa Remensis synodi, ubi dum episcopus Frisingensis contumaciter ageret contra apostolicam auctoritatem, repente in oculis omnium obmutuit.

CHAPTER 152. Anselm, a monk of Reims, wrote an Itinerary of Pope Leo 9 from Rome into the Gauls; chiefly for this, that he might make known with what authority he had celebrated a synod at Reims, or in other cities; with what subtilty and justice he examined ecclesiastical causes; with what discretion he corrected sinners; how the virtue of God cooperated with him. Which was made sufficiently plain in one case of the synod of Reims, where, while the bishop of Freising was acting contumaciously against apostolic authority, he suddenly fell silent before the eyes of all.

CAP. CLIII. Almannus Grammaticus, ex clerico Leodiensi episcopus Brixiensis, scripsit ad Berengarium, Turonensem clericum, epistolam, arguens eum quod se divulserit ab unitate catholicae Ecclesiae, dogmatizando et verbis et scriptis quod corpus et sanguis Christi, quod quotidie in universa terra in altari immolatur, non sit verum corpus Christi, nec verus sanguis Christi, sed figura et similitudo corporis et sanguinis Christi. Scripsit super eadem re epistolam ad Paulum, Metensem primicerium, monens eum uti et ipse Berengarium communem amicum suum revocaret ab hac prava intentione.

CHAPTER 153. Almannus the Grammarian, from a cleric of Liège made bishop of Brescia, wrote a letter to Berengarius, a Turonensian cleric, accusing him of having separated himself from the unity of the catholic Church, dogmatizing both in words and in writings that the body and blood of Christ, which is daily throughout the whole earth sacrificed on the altar, are not the true body of Christ nor the true blood of Christ, but a figure and likeness of the body and blood of Christ. He wrote on the same matter a letter to Paul, the Metensian primicerius, admonishing him to use his authority and to recall Berengarius, their mutual friend, from this perverse intention.

CAP. CLIV. Berengarius Turonensis, liberalium artium et amplius dialecticae peritia insignis, scripsit fastuoso stylo contra Almannum grammaticum et episcopum, non agnoscens amici corrigentis benevolentiam, sed defendens suam de mysteriis Christi sententiam. Et quia multi ad eum vel contra eum super hac re scripserunt, scripsit et ipse ad vel contra eos, et dum dialecticis sophismatibus contra simplicitatem apostolicae fidei abutitur, nec se excusare, nec alios aedificare videtur, quia magis interpolat clara quam dilucidat obscura.

CHAPTER 154. Berengarius of Tours, distinguished in the liberal arts and moreover in the skill of dialectic, wrote in a boastful style against Almannus the grammarian and bishop, not acknowledging the benevolence of a friend correcting him, but defending his own opinion about the mysteries of Christ. And because many had written to him or against him concerning this matter, he himself likewise wrote to or against them, and while he abuses dialectical sophisms against the simplicity of the apostolic faith, he seems neither to excuse himself nor to edify others, because he more interpolates the clear than elucidates the obscure.

CAP. CLV. Lanfrancus, dialecticus et Cantuariensis archiepiscopus, Paulum apostolum exposuit, et ubicunque opportunitas locorum occurrit, secundum leges dialecticae proponit, assumit, concludit. Scripsit laudes, triumphos et res gestas Guillelmi Northmannorum comitis, qui regnum Anglorum primus invasit.

CHAPTER 155. Lanfranc, a dialectician and Archbishop of Canterbury, expounded Paul the Apostle, and wherever the opportunity of places presented itself, according to the laws of dialectic he proposed, assumed, and concluded. He wrote praises, triumphs, and the deeds of William, count of the Normans, who first invaded the kingdom of the English.

Scripsit invectivas contra Berengarium Turonensem epist las, refellens scripta ejus de corpore et sanguine Christi Jesu. Qui Berengarius a Nicolao papa Romae in concilio nonaginta trium episcoporum adeo convictus fuit, ut ipse suis manibus ignem accenderit, et scripta sua combusserit, jurans se non amplius talia dicturum, non docturum, non scripturum. Quia tamen, neglecto juramento, postea scripsit contra praefatam synodum, contra catholicam veritatem, contra omnium Ecclesiarum opinionem, et nominatim contra Humbertum cardinalem Rom.

He wrote invective letters against Berengarius of Tours, refuting his writings concerning the body and blood of Christ Jesus. Berengarius was so convicted by Pope Nicholas at Rome in a council of ninety-three bishops that he himself with his own hands kindled a fire and burned his writings, swearing that he would no longer say, teach, or write such things. Yet, having neglected his oath, he afterwards wrote against the aforesaid synod, against catholic truth, against the opinion of all the Churches, and expressly against Humbert, cardinal of Rome.

episcopum, Lanfrancus ad ea rescripsit, et, posito alternatim suo et Berengarii nomine, alterutras sententias distinxit.

to the bishop Lanfranc replied to those matters, and, having placed alternately his own and Berengarius’s name, he distinguished the two sententiae (opinions).

CAP. CLVI. Berno abbas Augiensis, in humana et divina scientia claruit. Praetereo ea quae de humana scientia scripsit, in quibus eminet hoc quod in arte musica praepollens de regulis symphoniarum et tonorum scripsit, et quod in mensurando monochordo ultra regulam Boetii, sed assensu minoris Boetio Guidonis supposuit unum tonum tetrachordohypaton, et contra usum majorum in ipso tetrachordohypato inseruit utiliter synemmenon.

CHAPTER 156. Berno, abbot of Augiensis, shone in human and divine learning. I pass over those things which he wrote concerning human learning, in which he is eminent because, preeminent in the art of music, he wrote on the rules of symphonies and tones, and that in measuring with the monochord beyond the rule of Boethius, yet with the assent of the lesser Boethius, Guido, he posited one tone of the tetrachord hypaton, and against the use of the majors in that same tetrachord hypaton he usefully inserted the synemmenon.

Sed non praeteribo quod scripsit de jejuniis Quatuor Temporum, de quibus celebrandis est inter multos dissonantia; dum alii secundum considerationem temporum, ad jejunium quartae et sextae feriae accipiunt dies Februarii, vel Maii, vel Septembris, et Sabbato in Kalendis proveniente terminant jejunium; alii vero sine consideratione temporum non jejunant, nisi quarta et sexta feria jejunii, cum ipso Sabbato in Martio, vel Junio, vel Octobri proveniant. Et talem jejunandi ritum auctorizant multi, et maxime Teutones, his Bernonis scriptis.

But I will not pass over what he wrote concerning the Fasts of the Four Times, about the keeping of which there is among many a dissonance; for while some, according to a consideration of the seasons, assign to the fast of the Wednesday and Friday the days in February, or May, or September, and when Saturday falls on the Kalends they terminate the fast; others, however, without regard to the seasons do not fast except the Wednesday and Friday of the fast when the Saturday itself occurs in March, or June, or October. And many, and especially the Teutons, authorize such a rite of fasting by these writings of Berno.

CAP. CLVII. Arnulfus monachus, excipiens de Proverbiis Salomonis convenientiores sententias, et litteram et allegoriam metrico lepore scripsit et digessit.

CHAPTER 157. Arnulfus the monk, taking from Solomon’s Proverbs the more fitting sentences, wrote and arranged both the letter and the allegory with metrical grace.

CAP. CLVIII. Marbodus, Redonensis episcopus, Cantica canticorum ad integrum exposuit metrico lepore, et litteram et allegoriam exornans. Scripsit metrice passionem S. Laurentii.

CHAPTER 158. Marbodus, bishop of Redon, expounded the Song of Songs in full with metrical charm, adorning both the literal sense and the allegory. He wrote the metrical passion of St. Lawrence.

Scripsit metrice passionem Thebaeornm, quasi pedibus vadens in sententiam Eucherii Lugdunensis episcopi, qui eam urbana prosa scripserat ad Silvium episcopum.

He wrote metrically the passion of Thebaeornm, as though going on foot into the view of Eucherius, bishop of Lugdunum, who had written it in urbane prose to Bishop Silvius.

CAP. CLIX. Marianus Scottus, peregrinans pro Christo in Gallias, et factus monachus apud Moguntiam, multis annis inclusus, scripsit Chronicam a nativitate Christi usque ad annum nati Christi millesimum octogesimum secundum, mira subtilitate ostendens errorem priorum Chronographorum, ita ponentium nativitatem Christi, ut annus passionis ejus, quantum ad rationem computi, non concordet veritati evangelicae. Unde ipse apponens XXIII annos illi anno ubi priores scribunt fuisse natum Christum, ponit in margine paginae alternatim hinc annos evangelicae veritatis, illinc annos falsae priorum computationis, ut non solum intellectu, sed etiam visu possit discerni veritas et falsitas.

CHAPTER 159. Marianus Scottus, a pilgrim for Christ into the Gauls, and made a monk at Moguntia, long enclosed for many years, wrote a Chronicle from the birth of Christ up to the year of Christ’s birth 1082, showing with wondrous subtlety the error of the earlier chronographers, thus setting forth the nativity of Christ so that the year of his passion, as to the rule of calculation, does not agree with evangelical truth. Wherefore he himself, appending 23 years to that year in which the earlier writers say Christ was born, places in the margin of the page alternately on this side the years of evangelical truth, on the other side the years of the false prior computation, so that truth and falsity may be discerned not only by intellect but also by sight.

CAP. CLX. Henricus, ex scholastico Trevirensi episcopus Vercellensis, scripsit librum sub persona Theoderici Virdunensis episcopi, ad Hildebrandum sive Gregorium papam, De discordia regni et sacerdotii, non eum increpans, sed ut seniorem obsecrans et Patrem, et amicabili inductione quasi affectu dolentis, suggerens ei omnia quae contra jus legum et fas religionis cum fecisse et dixisse divulgabat loquax fama.

CHAPTER 160. Henry, from the scholastic school of Trier, bishop of Vercelli, wrote a book under the person of Theoderic, bishop of Verdun, to Hildebrand, or Gregory, the pope, De discordia regni et sacerdotii, not reproaching him, but beseeching him as an elder and Father, and by a friendly inducement as the affection of one who grieves, suggesting to him all the things which, contrary to the right of laws and the sacred law of religion, talkative rumor was spreading that he had done and said.

CAP. CLXI. Anselmus, Lucensis episcopus, vir litterarum scientia clarus, scripsit super Jeremiam prophetam. Fecit tractatus super Psalmos.

CHAPTER 161. Anselm, bishop of Lucca, a man renowned for the knowledge of letters, wrote on the prophet Jeremiah. He composed a treatise on the Psalms.

Ipse, indefessus cooperator papae Gregorii, scripsit pro eo contra Guibertum, superordinatum ei ab Henrico imperatore. Doctrinam Gregorii VII libro testimoniis Scripturarum deflorato confirmavit.

He himself, the tireless cooperator of Pope Gregory, wrote on his behalf against Guibert, whom Emperor Henry had set over him. He confirmed the doctrine of Gregory VII in a book, purified by testimonies of the Scriptures.

CAP. CLXII. Petrus Damiani, Romanae Ecclesiae septimus levita, scripsit Vitam Odilonis, quarti Cluniacensium abbatis. Inveniuntur etiam homeliae ab eo luculento sermone conscriptae.

CHAPTER 162. Peter Damian, seventh levite of the Roman Church, wrote the Life of Odilo, the fourth abbot of the Cluniacs. Also found are homilies written by him in a luculent, eloquent discourse.

CAP. CLXIII. Anselmus, clericus Legiensis, scripsit Gesta pontificum Legiensium, et in eo libro Vitam Guazonis episcopi veraciter sibi notam plene descripsit.

CHAPTER 163. Anselm, a cleric of Le Mans, wrote the Gesta of the bishops of Le Mans, and in that book he fully and truthfully described the Life of Guazo the bishop, well known to him.

CAP. CLXIV. Franco, scholasticus Leodiensis, religione et utraque litterarum scientia nominatus, quantum valuerit scribendo notificavit posteris. Amatores scientiae saecularis taxent ejus scientiam ex libro quem scripsit, ad Hermannum Coloniae archiepiscopum, de quadratura circuli, de qua Aristoteles ait: «Quadratura circuli, si est scibile, scientia quidem nondum est.» Ob illud vero scibile conferant, vel etiam praeferant eum saeculares philosophi, nos laudamus eum, quia divinae Scripturae invigilavit, et plura scripsit, ut de ratione computi librum unum, et alia quae ab aliis habentur.

CHAPTER 164. Franco, a scholastic of Liège, celebrated for piety and for both branches of literary learning, declared to posterity by his writing how much he was worth. Let lovers of secular learning judge his science by the book which he wrote to Hermann, archbishop of Cologne, on the squaring of the circle, about which Aristotle said: «The squaring of the circle, if it is knowable, is not yet a science.» Because of that knowable matter let the secular philosophers compare him, or even prefer him; we praise him, however, because he kept watch over divine Scripture, and wrote many things, as for example one book on the method of computation, and other works that are held by others.

CAP. CLXV. Bernardus, monachus de gente Saxonum, scripsit luculento quidem, sed amaro stylo, ad Harduinum, Magdeburgensem archiepiscopum, librum contra Henricum, quartum hujus nominis imperatorem, cujus solius verba sufficiunt omnibus ad intelligendum quam gravis et odiosus fuerit ipse imperator Saxonibus.

CHAPTER 165. Bernard, a monk of the Saxon people, wrote, indeed in a lucid but bitter style, to Harduinus, Archbishop of Magdeburg, a book against Henry, the fourth emperor of that name, whose words alone suffice for everyone to understand how grievous and odious that emperor was to the Saxons.

CAP. CLXVI. Gunterus, monachus Sancti Amandi, scripsit martyrium sancti Cyriaci metrico stylo.

CHAPTER 166. Gunterus, a monk of Saint Amand, wrote the martyrdom of Saint Cyriacus in metrical style.

CAP. CLXVII. Ivo, Carnotensis episcopus, scripsit ad Hugonem, Lugdunensem archiepiscopum et apostolicae Ecclesiae legatum, epistolam non multum prolixam, sed multum canonicis et catholicis testimoniis auctorizatam, pro dissidio regni et sacerdotii, et pro inusitatis Ecclesiae Romanae decretis. Scripsit et ad diversos amicos utiles valde epistolas; composuit etiam insigne volumen canonum.

CHAPTER 167. Ivo, bishop of Chartres, wrote to Hugo, archbishop of Lyon and legate of the Apostolic Church, a letter not very long, but much authorized by canonical and catholic testimonies, concerning the dissension between kingly and priestly authority, and concerning the unusual decrees of the Church of Rome. He also wrote very useful letters to various friends; he likewise compiled a notable volume of canons.

CAP. CLXVIII. Anselmus, Cantuariorum archiepiscopus, scripsit librum De Spiritu sancto adversus quosdam Graecos negantes Spiritum sanctum esse aequalem Patri et Filio. Scripsit et librum quem intitulavit: Cur Deus homo; et alium De meditanda Divinitatis essentia, quem intitulavit Monologium; alium similiter de eadem materia, quem intitulavit Proslogion; in quorum primo exemplum meditandi de ratione fidei, in secundo fides intellectum quaerens dignoscitur; alium De incarnatione Verbi, ad Urbanum papam; alium De peccato originali et conceptu virginali; alium De veritate, alium De libero arbitrio, alium De casu diaboli, alium aliis quantitate minorem De pane sacrificii contra Graecos.

CHAPTER 168. Anselm, archbishop of Canterbury, wrote a book De Spiritu sancto against certain Greeks denying that the Holy Spirit is equal to the Father and the Son. He also wrote a book which he titled: Cur Deus homo; and another De meditanda Divinitatis essentia, which he titled Monologium; another likewise on the same matter, which he titled Proslogion; in the first of which an example of meditating on the raison of faith, in the second faith seeking understanding is discerned; another De incarnatione Verbi, to Pope Urban; another De peccato originali et conceptu virginali; another De veritate, another De libero arbitrio, another De casu diaboli, another, smaller in quantity than the others, De pane sacrificii against the Greeks.

Scripsit et volumen grandiusculum meditationum, vel orationum; alium librum introducendis ad dialecticam admodum utilem, cujus initium est: De grammatica, etc. Qui ejus notitia vel praesentia usi sunt, eum etiam alia plura scripsisse dicunt

He also wrote a rather large volume of meditations, or prayers; another book, very useful for introducing one to dialectic, the beginning of which is: De grammatica, etc. Those who made use of his acquaintance or presence say that he likewise wrote many other works.

CAP. CLXIX. Bernardus, Ultrajectensis clericus, super Eclogas Theodoli commentatus, divinas historias et saeculares fabulas allegorica expositione dilucidavit

CHAPTER 169. Bernardus, a cleric of Utrecht, having commented on the Eclogues of Theodoli, elucidated divine histories and secular fables by allegorical exposition.

CAP. CLXX. Theodericus, monachus et abbas Sancti Trudonis, Vitas sanctorum Bavonis, Trudonis et Rumoldi urbaniore stylo melioravit, et eleganti ingenio multa breviter quidem, sed laudabiliter metrice scripsit.

CHAPTER 170. Theodericus, a monk and abbot of Saint Trudo, improved the Lives of the saints Bavon, Trudo, and Rumold in a more urbane style, and with elegant talent wrote many things, briefly indeed but laudably, metrically.

CAP. CLXXI. Sigebertus, Gemblacensis monachus, multa scripsi opuscula Metis positus in prima aetate in ecclesia Sancti Vincentii, ad instruendos pueros. Scripsi Vitam Theoderici episcopi, conditoris ipsius ecclesiae et abbatiae, in qua etiam per digressionem laudem ipsius urbis heroico metro declamavi.

CHAPTER 171. Sigebert, a monk of Gemblacensis, I wrote many little works while placed at Metz in my earliest age in the church of Saint Vincent, for instructing boys. I wrote the Life of Theoderic the bishop, founder of that very church and abbey, in which also, by way of digression, I declaimed the praise of that city in heroic meter.

Scripsi Passionem sanctae Luciae, quae ibi requiescit, alcaico metro. Quibusdam etiam reprehendentibus illam sanctae Luciae prophetiam, Annuntio vobis pacem Ecclesiae Dei datam, Diocletiono ejecto de regno suo, et Maximiano hodie mortuo, respondi diligenter considerata temporum ratione, et rerum veritate. Scripsi nihilominus sermonem in laudem ipsius virginis, in quo translationes ipsius a Sicilia in Corfinium, civitatem Italiae, et a Corfinio in Metim, urbem Galliae, ordinata temporum consequentia, digessi.

I have written the Passion of Saint Lucia, who rests there, in alcaic meter. To some who reproached that prophecy of Saint Lucia, "I announce to you that peace of the Church of God is given, Diocletian being expelled from his kingdom, and Maximian having died today," I replied after carefully considering the circumstances of the times and the truth of things. Nevertheless I wrote a discourse in praise of the virgin herself, in which I set forth her translations from Sicily to Corfinium, a city of Italy, and from Corfinium to Metim, a city of Gaul, arranged in the consequent order of times.

Scripsi Vitam Sigeberti regis, conditoris ecclesiae et abbatiae Sancti Martini, extra civitatem Metensem sitae. Regressus ad monasterium Gemblacense, scripsi Passionem Thebaeorum, patronorum nostrorum, heroico carmine. Scripsi Vitam sancti Guiberti confessoris, fundatoris ecclesiae nostrae Gemblacensis, de qua excerpsi lectiones competenti ordine in ejus depositione; arte autem musica antiphonas et responsoria de sanctis Maclovo et Guiberto mellificavi.

I wrote the Life of King Sigebert, founder of the church and abbey of Saint Martin, situated outside the city of Metz. Having returned to the Gemblacensian monastery, I wrote the Passion of the Thebans, our patrons, in heroic verse. I wrote the Life of Saint Guibert the confessor, founder of our Gemblacensian church, from which I excerpted readings in due order for his deposition; and with musical art I made mellifluous antiphons and responsories concerning Saints Maclovo and Guibert.

Scripsi et Gesta abbatum Gemblacensium; Vitas sanctorum Maclovi et Theodardi urbaniore stylo melioravi. Vitam quoque sancti Lantberti cum in primis urbane meliorassem, postea rogatu Henrici archidiaconi et decani ecclesiae sancti Lantberti, defloravi comparationibus antiquorum, juxta consequentiam rerum, quamvis priorem, utpote simplicem, quidam magis amplectantur, et curiosius transcribant; est enim sensu apertior et verbis clarior. Rogatu etiam praedicti viri, validis Patrum argumentis respondi epistolae Hildebrandi papae, quam scripsit ad Hermanum Metensem episcopum, in potestatis regiae calumniam.

I also wrote the Gesta of the abbots of Gemblacensians; I improved the Lives of the saints Maclovius and Theodard in a more urbane style. The life likewise of Saint Lantbert, which I had at first chiefly refined in an urbane manner, I afterwards, at the request of Henry the archdeacon and dean of the church of Saint Lantbert, abridged by comparisons with the ancients, according to the consequent order of things; although some prefer the earlier, as more simple, and transcribe it more fastidiously; for it is broader in sense and clearer in words. At the request likewise of the aforesaid man, with the strong arguments of the Fathers I replied to the letter of Pope Hildebrand which he wrote to Herman, bishop of Metz, concerning the calumny against royal authority.

Scripsi ad ipsum Henricum apologiam, contra eos qui calumniantur missas conjugatorum sacerdotum. Ipso etiam rogante, respondi epistolae Paschalis papae, qui Leodiensem ecclesiam, aeque ut Cameracensem, a Roberto Flandrensium comite jubebat perditum iri. Nihilominus ipso poscente respondi Treverensibus de jejunio Quatuor Temporum, qui regulas cujusdam Bernonis, secundum allegoriam, ut sibi videtur, bene concinnatas, observant, et a consuetudine Leodiensium discordant.

I wrote an apology to Henry himself, against those who slander the Masses of married priests. At his very request I also replied to the letter of Pope Paschal, who was ordering that the church of Liège, as likewise that of Cambrai, should be laid waste by Robert, count of the Flemings. Nevertheless, at his asking I answered the people of Trier on the fast of the Four Times (Quatuor Temporum), who observe the rules of a certain Berno, well‑fitted according to allegory, as it seems to him, and are at variance with the custom of the people of Liège.

Descripsi heroico metro Ecclesiasten, quem opere stromateo tripliciter digessi, ad litteram, allegorice, mythologice. Imitatus Eusebium Pamphili, qui primus apud Graecos Chronica tempore Abrahae digessit, ipse quoque a loco intermissionis ejus usque ad annum omnem consequentiam temporum, et rerum gestarum, quanta potui styli temperantia, ordinavi. Cum diligenter Bedam De temporibus relegerem, et ab eo notam ironiae Dionysio cyclorum scriptori infligi viderem, quia male dispositis annis Dominicae passionis, in terminis paschalibus contraire per omnia videretur Evangelio Joannis, dignum mihi visum est, altius repetendo, omnem dimovere nubem erroris, et verum diligentibus infundere lumen veritatis.

I described Ecclesiastes in heroic meter, which in a patchwork treatise I divided threefold: ad litteram, allegorice, mythologice. I imitated Eusebius Pamphilus, who first among the Greeks arranged the Chronicles down to the time of Abraham; I likewise, from the place of his omission up to the year, ordered the whole sequence of times and of deeds, with as much moderation of style as I could. When I had diligently reread Bede’s De temporibus, and saw that a mark of irony seemed to be attached to Dionysius the writer of cycles, because by ill-arranged years of the Lord’s Passion he appeared in all paschal determinations to be contrary to the Gospel of John, it seemed to me fitting, by going back more deeply, to remove every cloud of error and to pour the light of truth upon those who are diligent.

Siquidem Marianus Scotus, vir suo aevo longe disertus, hoc idem ingressus erat, et Chronicam suam texens a nativitate Christi usque ad statum sui temporis, hinc annos Christi juxta fidem Evangelii, inde a regione juxta Dionysium ordinaverat, ut diligentiae lectoris pateret quantum ipse Dionysius a veritate Evangelii deviaret. Ego autem, considerans fautores Dionysii semel imbibita non leviter descire, ita cautelam ingenioli mei aequa lance libravi, ut medius horum incedens omnes annos ab origine mundi decursos, vel in futurum decursuros, inscripta ratione juxta Hebraicam veritatem, colligerem: scilicet per cyclos lunares, qui novemdecim annis, et per cyclos solares, qui XXVIII annis clauduntur, et per alterum multiplicati magnum cyclum quingentorum triginta duorum annorum conficiunt: lineatim distinctis hinc inde annis Adae, epactis concurrentibus terminis paschalibus, diebus Dominicis Paschae, eadem via incedens qua Dionysius, sed non eisdem vestigiis. Quod diligens lector facile inveniet, si curiosus fuerit.

For Marianus Scotus, a man far eloquent for his age, had entered upon this very thing, and weaving his Chronicle from the nativity of Christ to the state of his own time had ordered the years of Christ on one side according to the faith of the Gospel, and on the other by the scheme according to Dionysius, so that it might be open to the reader’s diligence how much Dionysius deviated from the truth of the Gospel. I, however, considering that the adherents of Dionysius, once imbued, lightly stray, thus balanced with an even scale the caution of my little wit, so that, taking a middle course between these, I might collect all the years run from the origin of the world, or to be run in the future, with the inscription of their reckoning according to the Hebrew truth: namely by lunar cycles, which close in 19 years, and by solar cycles, which close in 28 years, and by another multiplied they make up a great cycle of 532 years; the years of Adam being marked off line by line on this side and that, with epacts coinciding, paschal terms, Sundays of Easter, proceeding the same way as Dionysius, but not by the same footsteps. Which the diligent reader will easily find, if he be inquisitive.

Et quia decem magnis cyclis, qui singuli quingentis XXXII annis constant, opus omne distinxi, ipsum librum hoc titulo praenotavi, ut Decemnovennalis vocetur. Prologum etiam in morem dialogi anteposui, quem tribus tomellis divisi, indicans, sub persona interrogantis et respondentis, intentionem et utilitatem ipsius operis, et ad quam partem philosophiae pertineat, scilicet ad physicam. Subjunxi etiam utiles regulas inveniendi annos, et terminos et indictiones, secundum dispositiones ipsius.

And because I divided the whole work into ten great cycles, each consisting of 532 years, I entitled the book itself with this title, so that it might be called Decemnovennalis. I also prefixed a prologue in the manner of a dialogue, which I divided into three little volumes, indicating, under the persons of the questioner and the respondent, the intention and usefulness of the work, and to which part of philosophy it pertains, namely to physics. I likewise subjoined useful rules for finding years, and the terms and indictions, according to its dispositions.

Imitatus etiam Hieronymum et Gennadium, scripsi ultimum hunc libellum De illustribus viris, quantum notitia meae investigationis exquirere potui.

Imitating also Jerome and Gennadius, I wrote this final little book On Illustrious Men, as much as the knowledge of my investigation could ascertain.