The Life of Charlemagne by the Monk of St Gall

After the omnipotent ruler of the world, who orders alike the fate of kingdoms and the course of time, had broken the feet of iron and clay in one noble statue,[^54] to wit the Romans, he raised by the hands of the illustrious Charles the golden head of another, not less admirable, among the Franks. Now it happened, when he had begun to reign alone in the western parts of the world, and the pursuit of learning had been almost forgotten throughout all his realm, and the worship of the true Godhead was faint and weak, that two Scots came from Ireland to the coast of Gaul along with certain traders of Britain. These Scotchmen were unrivalled for their skill in sacred and secular learning: and day by day, when the crowd gathered round them for traffic, they exhibited no wares for sale, but cried out and said, “Ho, everyone that desires wisdom, let him draw near and take it at our hands; for it is wisdom that we have for sale.”

The almighty ruler of the world directs both the fate of kingdoms and the course of time. He had broken the feet of iron and clay on one noble statue,[^54] the statue of the Romans. Then, through the illustrious Charles, he raised the golden head of another, no less admirable statue among the Franks. Charles had begun to reign alone in the western parts of the world. At that time, learning had been almost forgotten throughout his realm, and the worship of the true God was faint and weak. Then two Scots came from Ireland to the coast of Gaul with some British traders. The two Scots were unmatched in their knowledge of sacred and secular learning. Each day, when crowds gathered around them to trade, they displayed no goods for sale. Instead, they called out, “Everyone who desires wisdom, come and receive it from us, for wisdom is what we have for sale.”

Now they declared that they had wisdom for sale because they said that the people cared not for what was given freely but only for what was sold, hoping that thus they might be incited to purchase wisdom along with other wares; and also perhaps hoping that by this announcement they themselves might become a wonder and a marvel to men: which indeed turned out to be the case. For so long did they make their proclamation that in the end those who wondered at these men, or perhaps thought them insane, brought the matter to the ears of King Charles, who always loved and sought after wisdom. Wherefore he ordered them to come with all speed into his presence and asked them whether it were true, as fame reported of them, that they had brought wisdom with them. They answered, “We both possess it and are ready to give it, in the name of God, to those who seek it worthily.” Again he asked them what price they asked for it; and they answered, “We ask no price, O king; but we ask only for a fit place for teaching and quick minds to teach; and besides food to eat and raiment to put on, for without these we cannot accomplish our pilgrimage.”[^55]

They announced that they had wisdom for sale because, they said, people cared only for what was sold, not what was given freely. They hoped that this would encourage people to buy wisdom along with other goods. Perhaps they also hoped that the announcement would make people regard them with wonder and amazement. And that is indeed what happened. They made their announcement for so long that eventually word reached King Charles. It was brought to him by people who marveled at the men, or perhaps thought them insane. The king had always loved and sought wisdom. So he ordered the men to come before him at once. He asked whether it was true, as people said, that they had brought wisdom with them. They answered, “We both possess wisdom and are ready to give it, in the name of God, to those who seek it worthily.” He then asked what price they wanted for it. They answered, “We ask no price, O king. We ask only for a suitable place to teach and quick minds to teach. We also need food and clothing, for without them we cannot complete our journey.”[^55]

This answer filled the king with a great joy, and first he kept both of them with him for a short time. But soon, when he must needs go to war, he made one of them named Clement reside in Gaul, and to him he sent many boys both of noble, middle and humble birth, and he ordered as much food to be given them as they required, and he set aside for them buildings suitable for study. But he sent the second scholar into Italy and gave him the monastery of Saint Augustine near Pavia, that all who wished might gather there to learn from him.

This answer filled the king with great joy. At first, he kept both scholars with him for a short time. But soon he had to go to war, so he sent one of them, Clement, to live in Gaul. He sent Clement many boys of noble, middle, and humble birth. He ordered that they be given as much food as they needed and set aside suitable buildings for their studies. He sent the second scholar to Italy and gave him the monastery of Saint Augustine near Pavia. There, all who wished could gather to learn from him.

2. But when Albinus (Alcuin), an Englishman, heard that that most religious Emperor Charles gladly entertained wise men, he entered into a ship and came to him.[^56] Now Albinus was skilled in all learning beyond all others of our times, for he was the disciple of that most learned priest Bede, who next to Saint Gregory was the most skilful interpreter of the scriptures. And Charles received Albinus kindly and kept him at his side to the end of his life, except when he marched with his armies to his vast wars: nay, Charles would even call himself Albinus’s disciple; and Albinus he would call his master. He appointed him to rule over the abbey of Saint Martin, near to the city of Tours: so that, when he himself was absent, Albinus might rest there and teach those who had recourse to him. And his teaching bore such fruit among his pupils that the modern Gauls or Franks came to equal the ancient Romans or Athenians.

2. When Albinus (Alcuin), an Englishman, heard that the deeply religious Emperor Charles welcomed wise men, he sailed to him.[^56] Albinus surpassed everyone else of his time in learning. He had been a pupil of the highly learned priest Bede, who was second only to Saint Gregory in interpreting the scriptures. Charles welcomed Albinus kindly and kept him at his side until the end of his life, except when Charles marched with his armies to fight his vast wars. Charles even called himself Albinus’s pupil and called Albinus his master. He put Albinus in charge of the abbey of Saint Martin, near the city of Tours. There, while Charles was away, Albinus could rest and teach those who came to him. His teaching benefited his pupils so much that the Gauls or Franks of his time came to equal the ancient Romans or Athenians.

3. Then when Charles came back, after a long absence, crowned with victory, into Gaul, he ordered the boys whom he had entrusted to Clement to come before him and present to him letters and verses of their own composition. Now the boys of middle or low birth presented him with writings garnished with the sweet savours of wisdom beyond all that he could have hoped, while those of the children of noble parents were silly and tasteless. Then the most wise Charles, imitating the judgment of the eternal Judge, gathered together those who had done well upon his right hand and addressed them in these words: “My children, you have found much favour with me because you have tried with all your strength to carry out my orders and win advantage for yourselves. Wherefore now study to attain to perfection; and I will give you bishoprics and splendid monasteries, and you shall be always honourable in my eyes.” Then he turned severely to those who were gathered on his left, and, smiting their consciences with the fire of his eyes, he flung at them in scorn these terrible words, which seemed thunder rather than human speech: “You nobles, you sons of my chiefs, you superfine dandies, you have trusted to your birth and your possessions and have set at naught my orders to your own advancement: you have neglected the pursuit of learning and you have given yourselves over to luxury and sport, to idleness and profitless pastimes.” Then solemnly he raised his august head and his unconquered right hand to the heavens and thus thundered against them, “By the King of Heaven, I take no account of your noble birth and your fine looks, though others may admire you for them. Know this for certain, that unless you make up for your former sloth by vigorous study, you will never get any favour from Charles.”

3. After a long absence, Charles returned to Gaul in triumph. He ordered the boys he had entrusted to Clement to come before him. They were to present letters and verses they had written themselves. The boys of middle or low birth presented writings rich with wisdom, far beyond anything he had hoped for. But the writings of the children of noble parents were foolish and dull. Then the very wise Charles followed the example of the eternal Judge. He gathered those who had done well on his right and said: “My children, I am very pleased with you. You have tried with all your strength to carry out my orders and improve yourselves. Now study until you reach perfection. I will give you bishoprics and splendid monasteries, and I will always hold you in honor.” Then he turned sternly to those gathered on his left. His fiery gaze struck their consciences as he scornfully hurled these terrible words at them. They sounded more like thunder than human speech: “You nobles, you sons of my chiefs, you pampered dandies! You have relied on your birth and your wealth. You have ignored my orders, though they were meant to help you advance. You have neglected your studies and given yourselves over to luxury and sport, idleness and useless pastimes.” Then he solemnly raised his majestic head and his unconquered right hand toward heaven. He thundered at them: “By the King of Heaven, I care nothing for your noble birth and fine looks, though others may admire you for them. Know this for certain: unless you make up for your past laziness by studying hard, you will never receive any favor from Charles.”

4. Charles used to pick out all the best writers and readers from among the poor boys that I have spoken of and transferred them to his chapel; for that was the name that the kings of the Franks gave to their private oratory, taking the word from the cope of St Martin, which they always took with them in war for a defence against their enemies. Now one day it was announced to this most wary King Charles that a certain bishop was dead; and, when the king asked whether the dead bishop had made any bequests for the good of his soul, the messenger replied, “Sire, he has bequeathed no more than two pounds of silver.” Thereupon one of his chaplains, sighing, and no longer able to keep the thoughts of his mind within his breast, spake in the hearing of the king these words: “That is a small provision for a long, a never-ending journey.”

4. Charles used to choose all the best writers and readers among the poor boys I have mentioned. He transferred them to his chapel. That was what the Frankish kings called their private place of worship. The name came from the cope of St Martin, which they always took to war to defend them against their enemies. One day, the ever watchful King Charles was told that a bishop had died. The king asked whether the bishop had left any bequests for the good of his soul. The messenger replied, “Sire, he has left no more than two pounds of silver.” One of the king’s chaplains sighed. He could no longer keep his thoughts to himself, and said within the king’s hearing, “That is a small provision for a long, never-ending journey.”

Then Charles, the mildest of men, deliberated a space, and said to the young man, “Do you think then, if you were to get the bishopric, you would care to make more provision for that same long journey?” These cautious words fell upon the chaplain as ripe grapes into the mouth of one who stands agape for them, and he threw himself at the feet of Charles and said, “Sire, the matter rests upon the will of God and your own power.” Said the king, “Stand behind the curtain, that hangs behind me, and mark what kind of help you would receive if you were raised to that honour.”

Then Charles, the gentlest of men, thought for a while and said to the young man, “If you got the bishopric, do you think you would take more care to prepare for that long journey?” These cautious words fell on the chaplain like ripe grapes into the mouth of someone standing open-mouthed beneath them. He threw himself at Charles’s feet and said, “Sire, the matter rests on God’s will and your power.” The king said, “Stand behind the curtain that hangs behind me. Watch what kind of help you would receive if you were raised to that honor.”

Now, when the officers of the palace, who were always on the watch for deaths or accidents, heard that the bishop was dead, one and all of them, impatient of delay and jealous of each other, began to make suit for the bishopric through the friends of the emperor. But Charles still persisted unmoved in his design; he refused everyone, and said that he would not disappoint his young friend. At last Queen Hildigard sent some of the nobles of the realm, and at last came in person, to beg the bishopric for a certain clerk of her own. The emperor received her petition very graciously and said that he would not and could not deny her anything; but that he thought it shame to deceive his little chaplain. But still the queen, woman-like, thought that a woman’s opinion and wish ought to outweigh the decrees of men; and so she concealed the passion that was rising in her heart; she sank her strong voice almost to a whisper; and with caressing gestures tried to soften the emperor’s unspoken mind. “My sire and king,” she said, “what does it matter if that boy does lose the bishopric? Nay, I beseech you, sweet sire, my glory and my refuge, give it to your faithful servant, my clerk.” Then that young man, who had heard the petitions from behind the curtain close to the king’s chair where he had been placed, embraced the king through the curtain and cried, “Sir king, stand fast and do not let anyone take from you the power that has been given you by God.”

The palace officers were always watching for deaths or accidents. When they heard that the bishop had died, every one of them began seeking the bishopric through the emperor’s friends. They were impatient and jealous of one another. But Charles remained firm in his plan. He refused everyone and said he would not disappoint his young friend. At last Queen Hildigard sent some nobles of the realm to request the bishopric for a clerk in her service. Finally, she came herself to beg for it. The emperor received her request graciously. He said he would not and could not deny her anything, but he thought it shameful to deceive his little chaplain. Still, the queen thought, as women do, that a woman’s opinion and wish should outweigh the decisions of men. So she hid her rising anger and lowered her strong voice almost to a whisper. With affectionate gestures, she tried to soften the emperor’s resolve, though he had not spoken it. “My lord and king,” she said, “what does it matter if that boy loses the bishopric? Please, sweet lord, my glory and my refuge, give it to your faithful servant, my clerk.” The young man had been placed behind the curtain close to the king’s chair, where he had heard the pleas. He embraced the king through the curtain and cried, “Sir king, stand firm and do not let anyone take from you the power God has given you.”

Then that strict lover of truth bade him come out, and said, “I intend you to have the bishopric; but you must be very careful to spend more and make fuller provision for that same long and unreturning journey both for yourself and for me.”

Then the strict lover of truth told him to come out. He said, “I intend to give you the bishopric. But you must be very careful to spend more and make better preparations for that long journey from which neither of us will return.”

5. Now there was at the king’s court a certain mean and humble clerk, very deficient also in a knowledge of letters. The most pious Charles pitied his poverty, and, though everyone hated him and tried to drive him from the court, he could never be persuaded to turn him away or dismiss him therefrom. Now it happened that, on the eve of Saint Martin, the death of a certain bishop was announced to the emperor. He summoned one of his clerks, a man of high birth and great learning, and gave him the bishopric. The new bishop, thereupon, bursting with joy, invited to his house many of the palace attendants, and also received with great pomp many who came from the diocese to greet him: and to all he gave a superb banquet.

5. At the king’s court there was a clerk of lowly and humble standing who knew very little about books. The deeply pious Charles pitied the clerk’s poverty. Everyone hated the clerk and tried to drive him from the court. Yet no one could persuade Charles to turn him away or dismiss him. On the eve of Saint Martin, the emperor was told that a bishop had died. He summoned one of his clerks, a man of noble birth and great learning, and made him bishop. The new bishop was bursting with joy. He invited many palace attendants to his house. He also welcomed, with great ceremony, many people who came from the diocese to greet him. He gave them all a splendid banquet.

It happened then that, loaded with food, drenched with liquor and buried in wine, he failed to go to the evening service on that most solemn eve. Now it was the custom for the chief of the choir to assign the day before to everyone the responsory or responsories which they were to chant at night. The response: Lord, if still I am useful to Thy people,[^57] had fallen to the lot of this man, who had the bishopric, as it were, in his grasp. Well, he was absent; and after the lesson a long pause followed, and each man urged his neighbour to take up the responsory, and each man answered that he was bound to chant only what had been assigned to him. At last the emperor said: “Come, one of you must chant it.” Then this mean clerk, strengthened by some divine inspiration, and encouraged by the command, took upon himself the responsory. The kindly king thinking that he would not be able to chant the whole of it ordered the others to help him and all began at once to chant. But from none of them could the poor creature learn the words, and, when the response was finished, he began to chant the Lord’s Prayer with the proper intonation. Then everyone wished to stop him; but the most wise Charles wanted to see where he would get to, and forbade anyone to interfere with him. He finished with Thy Kingdom come and the rest, willy-nilly, had to take it up and say Thy will be done.

It happened that he was stuffed with food, drenched in liquor, and buried in wine. As a result, he failed to attend the evening service on that most solemn eve. The chief of the choir usually assigned everyone their responsory or responsories the day before they were to chant them at night. The response, Lord, if I am still useful to your people,[^57] had been assigned to this man, who had the bishopric, as it were, in his grasp. But he was absent. After the lesson there was a long pause. Each man urged his neighbor to take up the responsory, but each answered that he was bound to chant only what he had been assigned. At last the emperor said, “Come, one of you must chant it.” Then this lowly clerk, strengthened by some divine inspiration and encouraged by the command, took up the responsory himself. The kindly king thought the clerk would not be able to chant the whole responsory and ordered the others to help him. All began to chant at once. But the poor fellow could not learn the words from any of them. When the response was finished, he began to chant the Lord’s Prayer with the proper intonation. Everyone wanted to stop him, but the very wise Charles wanted to see how far he would get. Charles forbade anyone to interfere. The clerk finished with your kingdom come, and the rest, whether they liked it or not, had to take up the prayer and say your will be done.

When the early lauds were finished, the king went back to his palace, or rather to his bedroom, to warm himself and dress for the coming festal ceremony. He ordered that miserable servant and unpractised chanter to come into his presence. “Who told you to chant that responsory?” he asked. “Sire, you ordered someone to sing,” said the other. “Well,” said the king (the emperor was called king at first), “who told you to begin in that particular responsory?” Then the poor creature, inspired as it is thought by God, spoke as follows, in the fashion which inferiors then used to superiors, whether for honour, appeal, or flattery:—“Blessed lord, and blessing-bestowing king, as I could not find out the right verse from anyone, I said to myself that I should incur the anger of your majesty if I introduced anything strange. So I determined to intone something the latter part of which usually came at the end of the responsories.”

When early lauds ended, the king returned to his palace, or rather, to his bedroom. There he warmed himself and dressed for the coming festive ceremony. He ordered the miserable servant, an inexperienced chanter, to appear before him. “Who told you to chant that responsory?” he asked. “Sire, you ordered someone to sing,” the servant replied. “Well,” said the king, “who told you to begin with that particular responsory?” The emperor was called king at first. Then the poor man spoke, inspired, it is thought, by God. He addressed the king as inferiors then addressed their superiors, whether to honor, appeal to, or flatter them: “Blessed lord, king who bestows blessings, I could not find out the right verse from anyone. I told myself that if I sang anything unfamiliar, I would anger Your Majesty. So I decided to sing something whose latter part usually came at the end of the responsories.”

The kindly emperor smiled gently upon him and thus spoke before all his nobles. “That proud man, who neither feared nor honoured God or his king who had befriended him, enough to refrain one night from dissipation and be in his place to chant the response which I am told fell to his share, is by God’s decree and mine deprived of his bishopric. You shall take it, for God gives it you, and I allow it; and be sure to administer it according to canonical and apostolic rules.”

The kind emperor smiled gently at him and spoke before all his nobles. “That proud man neither feared nor honored God or his king, who had befriended him. He did not respect either enough to give up his revelry for one night and be in his place. I am told that he was supposed to chant the response. By God’s decree and mine, he is deprived of his bishopric. You shall take it, for God gives it to you, and I approve. Be sure to administer the bishopric according to church and apostolic rules.”

6. When another prince of the Church died, the emperor appointed a young man in his place. When the bishop designate came out of the palace to take his departure, his servants, with all the decorum that was due to a bishop, brought forward a horse and steps to mount it: but he took it amiss that they should treat him as though he were decrepit; and leaped from the ground on to the horse’s back with such violence that he nearly fell off on the other side. The king looked on from the steps of the palace and had him summoned and thus addressed him: “My good sir, you are nimble and quick, agile and headstrong. You know yourself that the calm of our empire is disturbed on all sides by the tempests of many wars. Wherefore I want a priest like you at my court. Remain therefore as an associate in my labours as long as you can mount your horse with such agility.”

6. When another senior churchman died, the emperor appointed a young man to take his place. The newly appointed bishop came out of the palace to leave. His servants brought him a horse and mounting steps, with all the ceremony due to a bishop. But he resented being treated as if he were feeble. He leaped from the ground onto the horse’s back so forcefully that he nearly fell off the other side. The king watched from the palace steps. He summoned the young man and said: “My good sir, you are nimble and quick, agile and headstrong. You know that the peace of our empire is disturbed on all sides by the storms of many wars. So I want a priest like you at my court. Stay and share my labors as long as you can mount your horse so nimbly.”

7. While I was speaking about the arrangement of the responses I forgot to speak about the rules for reading and I must devote a few words to that subject here. In the palace of the most learned Charles there was no one to apportion to each reader the passages that were to be read; no one put a seal at the end of the passage or made ever such a little mark with his finger-nail. But all had to make themselves so well acquainted with the passage, which was set down for reading, that if they were suddenly called on to read they could perform their duty without incurring his censure. He indicated whom he wished to read by pointing his finger or his staff, or by sending some one of those who were sitting close by him to those at a distance. He marked the end of the reading by a guttural sound. And all watched so intently for this mark that whether it came at the end of a sentence or in the middle of a clause or a sub-clause, none dared go on for an instant, however strange the beginning or the end might seem. And thus it came to pass that all in the palace were excellent readers, even if they did not understand what they read. No foreigner and no celebrity dared enter his choir unless he could read and chant.

7. While discussing how the responses were arranged, I forgot to mention the rules for reading. I must say a few words about them here. At the court of the highly learned Charles, no one assigned each reader a passage. No one put a seal or even a small fingernail mark at the end of a passage. Instead, everyone had to know the assigned passage well enough to read it without earning Charles’s disapproval if suddenly called upon. He chose a reader by pointing with his finger or staff. For those farther away, he sent someone sitting nearby to summon them. He signaled the end of the reading with a sound from his throat. Everyone watched so closely for this signal that no one dared continue for an instant after hearing it. They stopped whether it came at the end of a sentence or in the middle of a clause or a subordinate clause. They stopped no matter how strange the beginning or ending seemed. As a result, everyone at court became an excellent reader, even if they did not understand what they read. No foreigner or celebrated person dared enter his choir unless he could read and chant.

8. When Charles one day came in his journeyings to a certain palace, a certain clerk from among the wandering monks entered the choir and being completely ignorant of these rules was soon forced to remain stupid and silent among the singers. Thereupon the choirmaster raised his wand and threatened to strike him unless he went on singing. Then the poor clerk, not knowing what to do or where to turn, and not daring to go out, twisted his neck into the shape of a bow and with open mouth and distended cheeks did his utmost to imitate the appearance of a singer. All the rest could not restrain their laughter, but the most valiant emperor, whose mind was never shaken from its firm base even by great events, seemed not to notice his mockery of singing and waited in due order until the end of the mass. But then he called the poor wretch before him and pitying his struggles and his anxiety soothed his fears with these words:—“Many thanks, good clerk, for your singing and your efforts.” Then he ordered a pound of silver to be given him to relieve his poverty.

8. One day, as Charles traveled, he came to a palace. A clerk from among the wandering monks entered the choir. He knew nothing of the rules and was soon forced to stand silent and bewildered among the singers. The choirmaster raised his wand and threatened to strike him unless he kept singing. The poor clerk did not know what to do or where to turn, and he did not dare leave. So he bent his neck like a bow, opened his mouth, and puffed out his cheeks. He did his best to look like a singer. Everyone else could not stop laughing. But the most valiant emperor, whose mind remained firm even during great events, seemed not to notice this imitation of singing. He waited until the mass was over. Then he called the poor man before him. Taking pity on his struggles and anxiety, he calmed his fears with these words: “Many thanks, good clerk, for your singing and your efforts.” Then he ordered that a pound of silver be given to him to relieve his poverty.

9. But I must not seem to forget or to neglect Alcuin; and will therefore make this true statement about his energy and his deserts: all his pupils without exception distinguished themselves by becoming either holy abbots or bishops. My master Grimald[^58] studied the literal arts under him, first in Gaul and then in Italy. But those who are learned in these matters may charge me with falsehood for saying “all his pupils without exception”; when the fact is that there were in his schools two young men, sons of a miller in the service of the monastery of Saint Columban, who did not seem fit and proper persons for promotion to the command of bishoprics or monasteries; but even these men were, by the influence probably of their teacher, advanced one after the other to the office of minister in the monastery of Bobbio, in which they displayed the greatest energy.

9. But I must not appear to forget or neglect Alcuin. So I will say something true about his energy and his merits: all his pupils without exception became distinguished as holy abbots or bishops. My master Grimald[^58] studied the liberal arts under him, first in Gaul and then in Italy. But those familiar with these matters may accuse me of lying when I say “all his pupils without exception.” Two young men in his schools were sons of a miller employed by the monastery of Saint Columban. They did not seem fit to lead bishoprics or monasteries. Yet even these men were appointed, one after the other, to the office of minister at the monastery of Bobbio. This was probably through their teacher’s influence. In that office, they showed the greatest energy.

So the most glorious Charles saw the study of letters flourishing throughout his whole realm, but still he was grieved to find that it did not reach the ripeness of the earlier fathers; and so, after superhuman labours, he broke out one day with this expression of his sorrow: “Would that I had twelve clerks so learned in all wisdom and so perfectly trained as were Jerome and Augustine.” Then the learned Alcuin, feeling himself ignorant indeed in comparison with these great names, rose to a height of daring, that no man else attained to in the presence of the terrible Charles, and said, with deep indignation in his mind but none in his countenance, “The Maker of heaven and earth has not many like to those men and do you expect to have twelve?”

The most glorious Charles saw learning flourish throughout his whole realm. But he was still saddened to find that it did not reach the heights achieved by the early Church Fathers. So, after superhuman labors, he expressed his sorrow one day: “I wish I had twelve clerics as wise and as thoroughly trained as Jerome and Augustine.” The learned Alcuin felt ignorant indeed beside these great men. Yet he dared to do what no one else dared in the presence of the formidable Charles. Deeply indignant, though his face showed none of it, he said, “The Maker of heaven and earth does not have many like those men, and you expect to have twelve?”

10. Here I must report something which the men of our time will find it difficult to believe; for I myself who write it could hardly believe it, so great is the difference between our method of chanting and the Roman, were it not that we must trust rather the accuracy of our fathers than the false suggestions of modern sloth. Well then, Charles, that never-wearied lover of the service of God, when he could congratulate himself that all possible progress had been made in the knowledge of letters, was grieved to observe how widely the different provinces—nay, not the provinces only but districts and cities—differed in the praise of God, that is to say in their method of chanting. He therefore asked of Pope Stephen[^59] of blessed memory—the same who, after Hilderich King of the Franks had been deposed and tonsured, had anointed Charles to be ruler of the kingdom after the ancestral custom of the people—he asked of Pope Stephen, I say, that he should provide him with twelve clerks deeply learned in divine song. The Pope yielded assent to his virtuous wish and his divinely inspired design and sent to him in Frankland from the apostolic see clerks skilled in divine song, and twelve in number, according to the number of the twelve apostles.

10. Here I must report something that people in our time will find hard to believe. I who write this could hardly believe it myself, so different is our way of chanting from the Roman way. But we must trust the accuracy of our fathers rather than the false suggestions of modern laziness. Charles never tired of his love for the service of God. When he could be satisfied that all possible progress had been made in learning, he noticed something that grieved him. The ways of praising God through chant varied widely, not only among provinces but even among districts and cities. He therefore made a request of Pope Stephen[^59] of blessed memory. This was the same Pope Stephen who had anointed Charles to rule the kingdom, following the ancestral custom of the people. He had done so after Hilderich, King of the Franks, had been deposed and had his head shaved. Charles asked Pope Stephen to provide him with twelve clerks who were deeply learned in sacred song. The Pope agreed to his virtuous wish and divinely inspired plan. From the apostolic see, he sent Charles twelve clerks skilled in sacred song. He sent them to Frankland, and their number matched the number of the twelve apostles.

Now, when I said Frankland just above, I meant all the provinces north of the Alps; for as it is written: “In those days ten men shall take hold out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew,” so at that time, by reason of the glory of Charles, Gauls, Aquitanians, Æduans, Spaniards, Germans, and Bavarians thought that no small honour was paid to them, if they were thought worthy to be called the servants of the Franks.

When I said Frankland just above, I meant all the provinces north of the Alps. As it is written: “In those days ten men from all the languages of the nations shall take hold of the hem of a Jewish man's garment.” So, at that time, because of Charles's glory, many peoples considered it a great honor to be thought worthy of being called servants of the Franks. These included Gauls, Aquitanians, Æduans, Spaniards, Germans, and Bavarians.

Now when the aforementioned clerks were departing from Rome, being, like all Greeks and Romans, torn with envy of the glory of the Franks, they took counsel among themselves, and determined so to vary their method of singing that his kingdom and dominion should never have cause to rejoice in unity and agreement. So when they came to Charles they were received most honourably and despatched to the chief places. And thereupon each in his allotted place began to chant as differently as possible, and to teach others to sing in like fashion, and in as false a manner as they could invent. But as the most cunning Charles celebrated one year the feast of the Birth and Coming of Christ at Trèves or Metz, and most carefully and cleverly grasped and understood the style of the singing; and then the next year passed the same solemn season at Paris or Tours, but found that the singing was wholly different from what he had heard in the preceding year; as moreover he found that those whom he had sent into different places were also at variance with one another; he reported the whole matter to Pope Leo, of holy memory, who had succeeded Stephen.[^60] The Pope summoned the clerks back to Rome and condemned them to exile or perpetual imprisonment, and then said to Charles: “If I send you others they will be blinded with the same malice as their predecessors and will not fail to cheat you. But I think I can satisfy your wishes in this way. Send me two of the cleverest clerks that you have by you, in such a way that those who are with me may not know that they belong to you, and, with God’s help, they shall attain to as perfect a knowledge of those things as you desire.” So said, so done. Soon the Pope sent them back excellently trained to Charles. One of them he kept at his own court: the other upon the petition of his son Drogo, Bishop of Metz,[^61] he sent to that cathedral. And not only did his energy show itself powerful in that city, but it soon spread so widely throughout all Frankland, that now all in these regions who use the Latin tongue call the ecclesiastical chant Metensian; or, if they use the Teutonic or Teuthiscan tongue, they call it Mette; or if the Greek form is used it is called Mettisc.[^62] The most pious emperor also ordered Peter, the singer who had come to reside with him, to reside for a while in the monastery of St Gall. There too Charles established the chanting as it is to-day, with an authentic song-book, and gave most careful instructions, being always a warm champion of Saint Gall, that the Roman method of singing should be both taught and learnt. He gave to the monastery also much money and many lands: he gave too relics, contained in a reliquary made of solid gold and gems, which is called the Shrine of Charles.

When the clerks mentioned above were leaving Rome, they were torn with envy of the glory of the Franks, as all Greeks and Romans were. They consulted one another and decided to vary their singing so that Charles’s kingdom and dominion would never enjoy unity and agreement. When they reached Charles, he received them with great honor and sent them to the chief places. Each then began to chant as differently as possible in his assigned place. Each taught others to sing in the same way, using the most incorrect manner he could devise. But the very shrewd Charles celebrated the feast of the Birth and Coming of Christ one year at Trèves or Metz. There he studied the style of singing carefully and came to understand it. The next year he spent the same solemn season at Paris or Tours. There he found that the singing was completely different from what he had heard the year before. He also found that the men he had sent to different places disagreed with one another. So he reported the whole matter to Pope Leo, of holy memory, who had succeeded Stephen.[^60] The Pope summoned the clerks back to Rome and sentenced them to exile or imprisonment for life. He then said to Charles: “If I send you others, they will be blinded by the same malice as their predecessors and will certainly deceive you. But I think I can fulfill your wishes in this way. Send me two of the cleverest clerks you have with you. Send them so that the people with me will not know they belong to you. With God’s help, they will gain as perfect a knowledge of these things as you desire.” It was done as the Pope said. Soon he sent the two clerks back to Charles, excellently trained. Charles kept one of them at his own court. At the request of his son Drogo, Bishop of Metz,[^61] he sent the other to the cathedral there. This clerk’s efforts had a powerful effect not only in Metz. Their influence soon spread so widely throughout all Frankland that everyone in these regions who uses Latin now calls the church chant Metensian. Those who use the Teutonic or Teuthiscan tongue call it Mette. If the Greek form is used, it is called Mettisc.[^62] The most pious emperor also ordered Peter, the singer who had come to live with him, to stay for a while at the monastery of St Gall. There Charles established the chanting as it is today, with an authentic song-book. He gave the monks the most careful instructions to teach and learn the Roman method of singing. He was always a devoted champion of Saint Gall. He also gave the monastery much money and many lands. He gave it relics as well, contained in a reliquary made of solid gold and gems, called the Shrine of Charles.

11. It was the habit of the most religious and temperate Charles to take food during Lent[^63] at the seventh hour of the day after having been present at the celebration of mass and evening lauds: and in so doing he was not violating the fast for he was following the Lord’s command in taking food at an earlier hour than usual. Now a certain bishop, who offended against the precept of Solomon in being just but foolish, took him unwisely to task for this. Whereupon the most wise Charles concealed his wrath, and received the bishop’s admonition in all humility, saying, “Good sir bishop, your admonition is good; and now my advice to you is that you should take no food until the very humblest of my servants, who stand in my court, have been fed.” Now while Charles was eating he was waited upon by dukes and rulers and kings of various peoples; and when his banquet was ended then those who served him fed and they were served by counts and præfects and nobles of different ranks. And when these last had made an end of eating then came the military officers and the scholars of the palace: then the chiefs of the various departments of the palace; then their subordinates, then the servants of those servants. So that the last comers did not get a mouthful of food before the middle of the night. When therefore Lent was nearly ended, and the bishop in question had endured this punishment all the time, the most merciful Charles said to him: “Now, sir bishop, I think you have found out that it is not lack of self-restraint but care for others which makes me dine in Lent before the hour of evening.”

11. The deeply religious and temperate Charles had a habit during Lent[^63]. After attending mass and evening lauds, he ate at the seventh hour of the day. By doing so, he was not breaking the fast. He was following the Lord’s command by eating earlier than usual. Now a certain bishop unwisely scolded him for this. The bishop had offended against Solomon’s precept by being righteous but foolish. The very wise Charles concealed his anger and humbly accepted the bishop’s advice. He said, “Good sir bishop, your advice is sound. Now my advice to you is to eat nothing until the humblest servants in my court have been fed.” When Charles ate, he was waited on by dukes, rulers, and kings of various peoples. After his banquet, those who had served him ate. They were served by counts, prefects, and nobles of different ranks. When these nobles had finished eating, the military officers and palace scholars ate. Then came the heads of the various palace departments, followed by their subordinates, and then their servants’ servants. So the last to eat did not get a mouthful before midnight. When Lent was nearly over, the bishop had endured this punishment the whole time. Then the most merciful Charles said to him, “Now, sir bishop, I think you have learned why I dine before evening during Lent. It is not a lack of self-restraint, but concern for others.”

12. Once he asked a bishop for his blessing and he thereupon, after blessing the bread, partook of it first himself and then wanted to give it to the most honourable Charles: who, however, said to him: “You may keep all the bread for yourself”; and much to the bishop’s confusion he refused to receive his blessing.

12. Once, Charles asked a bishop for his blessing. The bishop blessed the bread, ate some himself first, and then offered it to the most honorable Charles. But Charles said to him, “You may keep all the bread for yourself.” He refused to receive the bishop’s blessing, much to the bishop’s embarrassment.

13. The most careful Charles would never give more than one county to any of his counts unless they happened to live on the borders or marches of the barbarians; nor would he ever give a bishop any abbacy or church that was in the royal gift unless there were very special reasons for doing it. When his councillors or friends asked him the reason for this he would answer: “With that revenue or that estate, with that little abbey or that church I can secure the fidelity of some vassal, as good a man as any bishop or count, and perhaps better.” But when there were special reasons he would give several benefices to one man; as he did for instance to Udalric, brother of the great Hildigard, the mother of kings and emperors. Now Udalric, after Hildigard’s death, was deprived of his honours for a certain offence; and a buffoon thereupon said in the hearing of the most merciful Charles: “Now has Udalric, by the death of his sister, lost all his honours both in east and west.” Charles was touched by these words and restored to him at once all his former honours. He opened his hands, most widely and liberally, when justice bade him, to certain holy places, as will appear in the sequel.

13. The very careful Charles never gave any count more than one county, unless the count lived on the borders or marches of the barbarians. He also never gave a bishop an abbey or church under royal control, unless there were very special reasons. When his councillors or friends asked why, he would answer: “With that income or estate, that little abbey or church, I can secure a vassal’s loyalty. He may be as good a man as any bishop or count, and perhaps better.” But when there were special reasons, Charles would give several benefices to one man. He did so, for example, for Udalric, brother of the great Hildigard, mother of kings and emperors. After Hildigard’s death, Udalric lost his honours because of an offence. A jester then said within the hearing of the most merciful Charles: “Now, with his sister dead, Udalric has lost all his honours in both east and west.” Charles was touched by these words and immediately restored all Udalric’s former honours. When justice called for it, Charles gave to certain holy places with the greatest generosity, as will be seen later.

14. There was a certain bishopric which lay full in Charles’s path when he journeyed, and which indeed he could hardly avoid: and the bishop of this place, always anxious to give satisfaction, put everything that he had at Charles’s disposal. But once the emperor came quite unexpectedly and the bishop in great anxiety had to fly hither and thither like a swallow, and had not only the palaces and houses but also the courts and squares swept and cleaned: and then, tired and irritated, came to meet him. The most pious Charles noticed this, and after examining all the various details, he said to the bishop: “My kind host, you always have everything splendidly cleaned for my arrival.” Then the Bishop, as if divinely inspired, bowed his head and grasped the king’s never-conquered right hand, and hiding his irritation, kissed it and said: “It is but right, my lord, that, wherever you come, all things should be thoroughly cleansed.” Then Charles, of all kings the wisest, understanding the state of affairs said to him: “If I empty I can also fill.” And he added: “You may have that estate which lies close to your bishopric, and all your successors may have it until the end of time.”

14. One bishopric lay directly on Charles’s route when he traveled, and he could hardly avoid it. The bishop there was always anxious to please him and put everything he had at Charles’s disposal. But once the emperor arrived quite unexpectedly. The bishop rushed about anxiously like a swallow. He had not only the palaces and houses swept and cleaned, but also the courtyards and squares. Then he came to meet Charles, tired and irritated. The most pious Charles noticed the bishop’s mood and looked over all the preparations. He said to the bishop: “My kind host, you always have everything splendidly cleaned for my arrival.” Then the bishop, as if divinely inspired, bowed his head and took the king’s unconquered right hand. Hiding his irritation, he kissed it and said: “It is only right, my lord, that everything should be thoroughly cleaned wherever you come.” Charles, the wisest of all kings, understood the situation and said to him: “If I empty, I can also fill.” He added: “You may have the estate that lies close to your bishopric. All your successors may have it until the end of time.”

15. In the same journey too he came to a bishop who lived in a place through which he must needs pass. Now on that day, being the sixth day of the week, he was not willing to eat the flesh of beast or bird; and the bishop, being by reason of the nature of the place unable to procure fish upon the sudden, ordered some excellent cheese, rich and creamy, to be placed before him. And the most self-restrained Charles, with the readiness which he showed everywhere and on all occasions, spared the blushes of the bishop and required no better fare: but taking up his knife cut off the skin, which he thought unsavoury, and fell to on the white of the cheese. Thereupon the bishop, who was standing near like a servant, drew closer and said, “Why do you do that, lord emperor? You are throwing away the very best part.” Then Charles, who deceived no one, and did not believe that anyone would deceive him, on the persuasion of the bishop put a piece of the skin in his mouth, and slowly ate it and swallowed it like butter. Then approving of the advice of the bishop, he said: “Very true, my good host,” and he added: “Be sure to send me every year to Aix two cart-loads of just such cheeses.” The bishop was alarmed at the impossibility of the task and, fearful of losing both his rank and his office, he rejoined:—“My lord, I can procure the cheeses, but I cannot tell which are of this quality and which of another. Much I fear lest I fall under your censure.” Then Charles from whose penetration and skill nothing could escape, however new or strange it might be, spoke thus to the bishop, who from childhood had known such cheeses and yet could not test them. “Cut them in two,” he said, “then fasten together with a skewer those that you find to be of the right quality and keep them in your cellar for a time and then send them to me. The rest you may keep for yourself and your clergy and your family.” This was done for two years and the king ordered the present of cheeses to be taken in without remark: then in the third year the bishop brought in person his laboriously collected cheeses. But the most just Charles pitied his labour and anxiety and added to the bishopric an excellent estate whence he and his successors might provide themselves with corn and wine.

15. On the same journey, Charles came to a bishop who lived in a place he had to pass through. It was Friday, and Charles would not eat the flesh of animals or birds. Because of the nature of the place, the bishop could not get fish at short notice. So he ordered some excellent, rich, creamy cheese to be placed before Charles. Charles, who was always self-restrained, readily spared the bishop embarrassment and asked for nothing better. He took his knife, cut off the rind, which he thought unpleasant, and began eating the white part of the cheese. The bishop, who stood nearby like a servant, came closer and said, “Why are you doing that, lord emperor? You are throwing away the very best part.” Charles deceived no one and did not believe anyone would deceive him. So, persuaded by the bishop, he put a piece of the rind in his mouth. He slowly ate it and swallowed it like butter. Approving of the bishop’s advice, he said, “Quite right, my good host.” He added, “Be sure to send me two cartloads of just such cheeses every year at Aix.” The bishop was alarmed because the task was impossible. Fearing that he would lose both his rank and his office, he replied, “My lord, I can get the cheeses, but I cannot tell which are of this quality and which are not. I fear I may earn your disapproval.” Nothing escaped Charles’s insight and skill, however new or strange it might be. So he spoke to the bishop, who had known such cheeses since childhood but still could not test them. “Cut them in two,” he said. “Then fasten the ones you find to be of the right quality back together with a skewer. Keep them in your cellar for a time, and then send them to me. You may keep the rest for yourself, your clergy, and your family.” The bishop did this for two years, and the king ordered the gift of cheeses to be accepted without comment. In the third year, the bishop brought the cheeses he had gathered with such effort in person. But the just Charles took pity on his work and anxiety. He added an excellent estate to the bishopric, so that the bishop and his successors could provide themselves with corn and wine.

16. As we have shown how the most wise Charles exalted the humble, let us now show how he brought low the proud. There was a bishop who sought above measure vanities and the fame of men. The most cunning Charles heard of this and told a certain Jewish merchant, whose custom it was to go to the land of promise and bring from thence rare and wonderful things to the countries beyond the sea, to deceive or cheat this bishop in whatever way he could. So the Jew caught an ordinary household mouse and stuffed it with various spices, and then offered it for sale to the bishop, saying that he had brought this most precious never-before-seen animal from Judea. The bishop was delighted with what he thought a stroke of luck, and offered the Jew three pounds of silver for the precious ware. Then said the Jew, “A fine price indeed for so precious an article! I had rather throw it into the sea than let any man have it at so cheap and shameful a price.” So the bishop, who had much wealth and never gave anything to the poor, offered him ten pounds of silver for the incomparable treasure. But the cunning rascal, with pretended indignation, replied: “The God of Abraham forbid that I should thus lose the fruit of my labour and journeyings.” Then our avaricious bishop, all eager for the prize, offered twenty pounds. But the Jew in high dudgeon wrapped up the mouse in the most costly silk and made as if he would depart. Then the bishop, as thoroughly taken in as he deserved to be, offered a full measure of silver for the priceless object. And so at last our trader yielded to his entreaties with much show of reluctance: and, taking the money, went to the emperor and told him everything. A few days later the king called together all the bishops and chief men of the province to hold discourse with him; and, after many other matters had been considered, he ordered all that measure of silver to be brought and placed in the middle of the palace. Then thus he spoke and said:—“Fathers and guardians, bishops of our Church, you ought to minister to the poor, or rather to Christ in them, and not to seek after vanities. But now you act quite contrary to this; and are vainglorious and avaricious beyond all other men.” Then he added: “One of you has given a Jew all this silver for a painted mouse.” Then the bishop, who had been so wickedly deceived, threw himself at Charles’s feet and begged pardon for his sin. Charles upbraided him in suitable words and then allowed him to depart in confusion.

16. We have shown how the wise Charles raised up the humble. Now let us show how he brought down the proud. There was a bishop who cared far too much for vanities and the praise of others. The cunning Charles heard of this and spoke to a Jewish merchant. The merchant regularly traveled to the Promised Land and brought rare and wonderful things back to countries across the sea. Charles told him to trick or cheat the bishop in any way he could. So the merchant caught an ordinary household mouse and stuffed it with various spices. He then offered it to the bishop for sale. He said he had brought this precious animal from Judea and that no one had ever seen one before. The bishop was delighted by what he thought was a stroke of luck. He offered the merchant three pounds of silver for the precious goods. The merchant said, “A fine price for such a precious item! I would rather throw it into the sea than let anyone have it at such a cheap and shameful price.” The bishop was very wealthy and never gave anything to the poor. He offered ten pounds of silver for the incomparable treasure. But the cunning rascal pretended to be offended and replied, “The God of Abraham forbid that I should lose the reward of my labor and travels like that.” Our greedy bishop was eager to have the prize, so he offered twenty pounds. But the merchant, acting deeply offended, wrapped the mouse in the costliest silk and made as if to leave. Then the bishop, thoroughly fooled as he deserved to be, offered a full measure of silver for the priceless object. At last the trader gave in to his pleas, making a great show of reluctance. He took the money, went to the emperor, and told him everything. A few days later, the king called together all the bishops and leading men of the province to speak with him. After they had discussed many other matters, he ordered the whole measure of silver brought in. He had it placed in the middle of the palace. Then he said, “Fathers and guardians, bishops of our Church, you ought to serve the poor, or rather Christ in them. You should not pursue vanities. But now you do just the opposite. You are more vain and greedy than all other men.” He added, “One of you has given a Jew all this silver for a painted mouse.” Then the bishop, who had been so wickedly deceived, threw himself at Charles’s feet and begged forgiveness for his sin. Charles scolded him in fitting words and then allowed him to leave in disgrace.

17. This same bishop was left to take care of Hildigard,[^64] when the most warlike Charles was engaged in campaigns against the Huns. He was so puffed up by his intimacy with her that he had the audacity to ask her to allow him to use the golden sceptre of the incomparable Charles on festal days instead of his episcopal staff. She deceived him cleverly, and said that she dare not give it to anyone, but that she would carry his request faithfully to the king. So, when Charles came back, she jestingly told him of the mad request of the bishop. He kindly promised to do what she wished and even more. So, when all Europe, so to speak, had come together to greet Charles after his victory over so mighty a people, he pronounced these words in the hearing of small and great: “Bishops should despise this world and inspire others by their example to seek after heavenly things. But now they are misled by ambition beyond all the rest of mankind; and one of them not content with holding the first episcopal see in Germany has dared without my approval to claim my golden sceptre, which I carry to signify my royal will, in order that he might use it as his pastoral staff.” The guilty man acknowledged his sin, received pardon and retired.

17. This same bishop was left to care for Hildigard,[^64] while the most warlike Charles was campaigning against the Huns. His closeness to her made him so proud that he dared to make a request. He asked her to let him use the golden sceptre of the incomparable Charles on feast days instead of his bishop’s staff. She cleverly deceived him. She said she did not dare give the sceptre to anyone, but would faithfully carry his request to the king. So, when Charles returned, she jokingly told him about the bishop’s mad request. He kindly promised to do what she wished and even more. So, when all Europe, so to speak, had gathered to greet Charles after his victory over so mighty a people, he spoke. Great and small alike heard him say: “Bishops should despise this world and inspire others by their example to seek heavenly things. But now ambition leads them astray more than anyone else. One of them holds the highest bishop’s seat in Germany, but that is not enough for him. Without my approval, he has dared to claim my golden sceptre for use as his bishop’s staff. I carry that sceptre to show my royal authority.” The guilty man confessed his wrongdoing, received pardon, and withdrew.

18. Now, my Lord Emperor Charles, I much fear that through my desire to obey your orders I may incur the enmity of all who have taken vows and especially of the highest clergy of all. But for all this I do not greatly care, if only I be not deprived of your protection.

18. My Lord Emperor Charles, I fear that by trying to obey your orders, I may make enemies of all who have taken religious vows, especially the highest clergy of all. But I do not care much about their enmity, as long as I do not lose your protection.

Once that most religious Emperor Charles gave orders that all bishops throughout his wide domains should preach in the nave of their cathedral before a certain day, which he appointed, under penalty of being deprived of the episcopal dignity, if they failed to comply with the order.—But why do I say “dignity” when the apostle protests: “He that desires a bishopric desires a good work”? But in truth, most serene of kings, I must confess to you that there is great “dignity” in the office, but not the slightest “good work” is required. Well, the aforementioned bishop was at first alarmed at this command, because gluttony and pride were all his learning, and he feared that if he lost his bishopric he would lose at the same time his soft living. So he invited two of the chiefs of the palace on the festal day, and after the reading of the lesson mounted the pulpit as though he were going to address the people. All the people ran together in wonder at so unexpected an occurrence, except one poor red-headed fellow, who had his head covered with clouts, because he had no hat, and was foolishly ashamed of his red hair. Then the bishop—bishop in name but not in deed—called to his doorkeeper or rather his scario (whose dignity and duties went by the name of the ædileship among the ancient Romans) and said: “Bring me that man in the hat who is standing there near the door of the church.” The doorkeeper made haste to obey, seized the poor man and began to drag him towards the bishop. But he feared some heavy penalty for daring to stand in the house of God with covered head, and struggled with all his might to avoid being brought before the tribunal of the terrible judge. But the bishop, looking from his perch, now addressing his vassals and now chiding the poor knave, bawled out and preached as follows:—“Here with him! don’t let him slip! Willy-nilly you’ve got to come.” When at last force or fear brought him near, the bishop cried: “Come forward; nay, you must come quite close.” Then he snatched the head-covering from his captive and cried to the people:—“Lo and behold all ye people; the boor is red-headed.” Then he returned to the altar and performed the ceremony, or pretended to perform it.

Once, the deeply religious Emperor Charles ordered all bishops throughout his vast domains to preach in their cathedral naves. He set a deadline and decreed that any bishop who failed to obey would lose his episcopal dignity. But why do I say “dignity” when the apostle declares: “He who desires to be a bishop desires a good work”? In truth, most serene of kings, I must confess that the office carries great “dignity”, but requires not the slightest “good work”. The bishop mentioned earlier was alarmed by this order. Gluttony and pride were all he knew, and he feared losing his comfortable life along with his bishopric. So he invited two palace officials to attend on the feast day. After the lesson was read, he went up to the pulpit as if he were going to address the people. Everyone came running, amazed by such an unexpected event. Only one poor red-haired man stayed behind. He had covered his head with rags because he had no hat and was foolishly ashamed of his red hair. Then the bishop, a bishop in name but not in deed, called to his doorkeeper, or rather his scario. Among the ancient Romans, the dignity and duties of this office were known as the aedileship. The bishop said: “Bring me that man in the hat who is standing there near the church door.” The doorkeeper hurried to obey, seized the poor man, and began to drag him toward the bishop. But the man feared a harsh punishment for daring to stand in God’s house with his head covered. He struggled with all his might to avoid being brought before the terrible judge. From his perch, the bishop shouted out this sermon, now addressing his servants, now scolding the poor fellow: “Bring him here! Don’t let him get away! You have to come, whether you like it or not.” When force or fear finally brought the man near, the bishop cried: “Come forward. No, you must come right up close.” Then he snatched the covering from the man’s head and cried to the people: “Look, everyone! The fool has red hair.” Then he returned to the altar and performed the ceremony, or pretended to perform it.

When the mass was thus scrambled through his guests passed into his hall, which was decorated with many-coloured carpets, and cloths of all kinds; and there a magnificent banquet, served in gold and silver and jewelled cups, was provided, calculated to tickle the appetite of the fastidious or the well-fed. The bishop himself sat on the softest of cushions, clad in precious silks and wearing the imperial purple, so that he seemed a king except for the sceptre and the title. He was surrounded by troops of rich knights, in comparison with whom the officers of the palace (nobles though they were) of the unconquered Charles seemed to themselves most mean. When they asked leave to depart after this wonderful and more than royal banquet he, desiring to show still more plainly his magnificence and his glory, ordered skilled musicians to come forward, the sound of whose voices could soften the hardest hearts or turn to ice the swiftly flowing waters of the Rhine. And at the same time every kind of choice drink, subtly and variously compounded, was offered them in bowls of gold and gems, whose sheen was mixed with that of the flowers and leaves with which they were crowned: but their stomachs could contain no more so that the glasses lay idle in their hands. Meanwhile pastry cooks and sausage makers, servers and dressers offered preparations of exquisite art to stimulate their appetite, though their stomachs could contain no more: it was a banquet such as was never offered even to the great Charles himself.

After the mass was hurried through, the guests entered the bishop’s hall. It was decorated with multicolored carpets and all kinds of cloth. A magnificent banquet awaited them, served in gold, silver, and jeweled cups. It was designed to tempt even the fussiest or best-fed guests. The bishop himself sat on the softest cushions, dressed in costly silks and imperial purple. He looked like a king, except that he had neither a scepter nor the title. He was surrounded by crowds of wealthy knights. Beside them, the palace officers of the unconquered Charles felt quite shabby, though they were nobles themselves. After this splendid banquet, grander than any royal feast, the guests asked permission to leave. But the bishop wanted to display his splendor and glory even more plainly. He ordered skilled musicians to come forward. Their voices could soften the hardest hearts or freeze the swiftly flowing waters of the Rhine. At the same time, the guests were offered every kind of choice drink, mixed in many subtle ways. The drinks were served in bowls of gold and gems. The bowls shone among the flowers and leaves with which the guests were crowned. But the guests’ stomachs could hold no more, so the cups sat idle in their hands. Meanwhile, pastry cooks, sausage makers, servers, and food preparers offered exquisitely crafted dishes to tempt their appetites. But their stomachs could hold no more. It was a banquet such as had never been offered even to the great Charles himself.

When morning came and the bishop returned some way towards soberness, he thought with fear of the luxury that he had paraded before the servants of the emperor. So he called them into his presence, loaded them with presents worthy of a king, and implored them to speak to the terrible Charles of the goodness and simplicity of his life; and above all to tell him how he had preached publicly before them in his cathedral.

When morning came and the bishop had sobered up somewhat, he fearfully remembered the luxury he had shown the emperor's servants. So he summoned them and gave them gifts fit for a king. He begged them to tell the terrible Charles about the goodness and simplicity of his life. Above all, he begged them to say how he had preached publicly before them in his cathedral.

Upon their return Charles asked them why the bishop had invited them. Thereupon they fell at his feet and said: “Master, it was that he might honour us as your representatives, far beyond our humble deserts.” “He is,” they went on, “in every way the best and the most faithful of bishops and most worthy of the highest rank in the Church. For, if you will trust our poor judgment, we profess to your sublime majesty that we heard him preach in his church in the most stirring fashion.” Then the emperor who knew the bishop’s lack of skill pressed them further as to the manner of his preaching; and they, perforce, revealed all. Then the emperor saw that he had made an effort to say something rather than disobey the imperial order; and he allowed him, in spite of his unworthiness, to retain the bishopric.

When they returned, Charles asked them why the bishop had invited them. They fell at his feet and said: “Master, he wanted to honor us as your representatives, far beyond what we deserved.” “He is,” they continued, “in every way the best and most faithful of bishops, and most worthy of the highest rank in the Church. If you will trust our poor judgment, we assure your majesty that we heard him preach in his church. He preached in the most stirring way.” The emperor knew that the bishop was not a skilled preacher, so he questioned them further about how the bishop had preached. They had no choice but to reveal everything. The emperor then saw that the bishop had made an effort to say something rather than disobey the imperial order. So, despite the bishop’s unworthiness, he allowed him to keep his position.

19. Shortly after a young man, a relation of the emperor’s, sang, on the occasion of some festival, the Alleluia admirably: and the Emperor turned to this same bishop and said: “My clerk is singing very well.” But the stupid man, thought that he was jesting and did not know that the clerk was the emperor’s relation; and so he answered: “Any clown in our countryside drones as well as that to his oxen at their ploughing.” At this vulgar answer the emperor turned on him the lightning of his flashing eyes and dashed him terror-stricken to the very ground.[^65]

19. Shortly afterward, a young man related to the emperor sang the Alleluia beautifully at a festival. The emperor turned to the same bishop and said: “My clerk is singing very well.” But the stupid man thought the emperor was joking. He did not know that the clerk was related to the emperor, so he answered: “Any fool in our countryside drones just as well to his oxen as they plow.” At this vulgar answer, the emperor turned his flashing eyes on him. His lightning glare sent the bishop crashing to the ground in terror.[^65]

――――

――――

26. But though the rest of mankind may be deceived by the wiles of the devil and his angels, it is pleasant to consider the word of our Lord, who in recognition of the bold confession of Saint Peter said:—“Thou art Peter, and upon this rock will I build my church; and the gates of hell shall not prevail against it.” Wherefore even in these times of great peril and wickedness he has allowed the Church to remain unshaken and unmoved.

26. But although the rest of humanity may be deceived by the tricks of the devil and his angels, it is comforting to remember the words of our Lord. In response to Saint Peter’s bold confession, he said: “You are Peter, and on this rock I will build my church. The gates of hell will not prevail against it.” So even in these times of great danger and wickedness, he has allowed the Church to remain firm and unshaken.

Now since envy always rages among the envious so it is customary and regular with the Romans to oppose or rather to fight against all strong Popes, who are from time to time raised to the apostolic see. Whence it came to pass that certain of the Romans, themselves blinded with envy, charged the above-mentioned Pope Leo[^66] of holy memory with a deadly crime and tried to blind him. But they were frightened and held back by some divine impulse, and after trying in vain to gouge out his eyes, they slashed them across the middle with knives. The Pope had news of this carried secretly by his servants to Michael, Emperor of Constantinople; but he refused all assistance saying: “The Pope has an independent kingdom and one higher than mine; so he must act his own revenge upon his enemies.” Thereupon the holy Leo invited the unconquered Charles to come to Rome; following in this the ordinance of God, that, as Charles was already in very deed ruler and emperor over many nations, so also by the authority of the apostolic see he might have now the name of Emperor, Cæsar and Augustus. Now Charles, being always ready to march and in warlike array, though he knew nothing at all of the cause of the summons, came at once with his attendants and his vassals; himself the head of the world he came to the city that had once been the head of the world. And when the abandoned people heard of his sudden coming, at once, as sparrows hide themselves when they hear the voice of their master, so they fled and hid in various hiding-places, cellars, and dens. Nowhere however under heaven could they escape from his energy and penetration; and soon they were captured and brought in chains to the Cathedral of St Peter. Then the undaunted Father Leo took the gospel of our Lord Jesus Christ and held it over his head, and then in the presence of Charles and his knights, in presence also of his persecutors, he swore in the following words:—“So on the day of the great judgment may I partake in the promises, as I am innocent of the charge that is falsely laid against me.” Then many of the prisoners asked to be allowed to swear upon the tomb of St Peter that they also were innocent of the charge laid against them. But the Pope knew their falseness and said to Charles: “Do not, I pray you, unconquered servant of God, give assent to their cunning; for well they know that Saint Peter is always ready to forgive. But seek among the tombs of the martyrs the stone upon which is written the name of St Pancras,[^67] that boy of thirteen years; and if they will swear to you in his name you may know that you have them fast.” It was done as the Pope ordered. And when many people drew near to take the oath upon this tomb, straightway some fell back dead and some were seized by the devil and went mad. Then the terrible Charles said to his servants: “Take care that none of them escapes.” Then he condemned all who had been taken prisoner either to some kind of death or to perpetual imprisonment.

Envy always rages among the envious. So it is customary for the Romans to oppose, or rather fight, all strong Popes who are raised to the apostolic see from time to time. Thus certain Romans, blinded by envy, accused the Pope Leo[^66] mentioned above, of holy memory, of a deadly crime and tried to blind him. But some divine impulse frightened and held them back. After trying in vain to gouge out his eyes, they slashed them across the middle with knives. The Pope had his servants secretly carry news of the attack to Michael, Emperor of Constantinople. But Michael refused all help, saying: “The Pope has an independent kingdom, higher than mine. So he must take his own revenge on his enemies.” Then the holy Leo invited the unconquered Charles to come to Rome. In doing so, he followed God’s ordinance. Charles was already ruler and emperor over many nations in fact, and now, by the authority of the apostolic see, he could also have the title of Emperor, Cæsar and Augustus. Charles was always ready to march and equipped for war. Though he knew nothing of the reason for the summons, he came at once with his attendants and vassals. He, the head of the world, came to the city that had once been the head of the world. When the abandoned people heard of his sudden arrival, they fled at once. Like sparrows hiding when they hear their master’s voice, they concealed themselves in various hiding places, cellars, and dens. But nowhere under heaven could they escape his energy and keen perception. Soon they were captured and brought in chains to the Cathedral of St Peter. Then the fearless Father Leo took the gospel of our Lord Jesus Christ and held it over his head. In the presence of Charles, his knights, and Leo’s persecutors, he swore: “May I share in the promises on the day of the great judgment, as surely as I am innocent of the charge falsely made against me.” Then many prisoners asked to swear on the tomb of St Peter that they too were innocent of the charge against them. But the Pope knew they were false, and he said to Charles: “I beg you, unconquered servant of God, do not give in to their cunning. They know well that Saint Peter is always ready to forgive. Instead, search among the martyrs’ tombs for the stone bearing the name of St Pancras,[^67] that thirteen-year-old boy. If they swear to you in his name, you may know that you have them fast.” The Pope’s order was carried out. When many people came forward to swear on this tomb, some immediately fell back dead. Others were seized by the devil and went mad. Then the terrible Charles said to his servants: “Make sure none of them escapes.” He then condemned all the prisoners either to some kind of death or to imprisonment for life.

As Charles stayed in Rome for a few days, the bishop of the apostolic see called together all who would come from the neighbouring districts and then, in their presence and in the presence of all the knights of the unconquered Charles, he declared him to be Emperor and Defender of the Roman Church.[^68] Now Charles had no guess of what was coming; and, though he could not refuse what seemed to have been divinely preordained for him, nevertheless he received his new title with no show of thankfulness. For first he thought that the Greeks would be fired by greater envy than ever and would plan some harm against the kingdom of the Franks; or at least would take greater precautions against a possible sudden attack of Charles to subdue their kingdom, and add it to his own empire. And further the magnanimous Charles recalled how ambassadors from the King of Constantinople had come to him and had told him that their master wished to be his loyal friend; and that, if they became nearer neighbours, he had determined to treat him as his son and relieve the poverty of Charles from his resources: and how, upon hearing this, Charles was unable to contain any longer the fiery ardour of his heart and had exclaimed: “Oh, would that pool were not between us; for then we would either divide between us the wealth of the east, or we would hold it in common.”

Charles stayed in Rome for a few days. During that time, the bishop of the apostolic see gathered everyone who would come from the neighboring districts. In their presence and before all the knights of the unconquered Charles, he declared Charles Emperor and Defender of the Roman Church.[^68] Charles had no idea this was coming. Though he could not refuse what seemed to have been divinely ordained for him, he showed no gratitude for his new title. He feared that the Greeks would become more envious than ever and plan some harm against the kingdom of the Franks. Or at least, they would take greater precautions against a possible surprise attack by Charles. In such an attack, he might subdue their kingdom and add it to his own empire. The magnanimous Charles also remembered a visit from ambassadors of the King of Constantinople. They had told Charles that their master wished to be his loyal friend. If they became closer neighbors, the king had resolved to treat Charles as his son. He would also relieve Charles's poverty with his own resources. On hearing this, Charles could no longer contain the fiery passion in his heart and exclaimed: “Oh, if only that pool were not between us! Then we would either divide the wealth of the east between us or hold it in common.”

But the Lord, who is both the giver and the restorer of health, so showed his favour to the innocency of the blessed Leo that he restored his eyes to be brighter than they were before that wicked and cruel cutting; except only that, in token of his virtue, a bright scar (like a very fine thread) marked his eyelids.

But the Lord, who both gives and restores health, showed his favor to the innocent blessed Leo. He restored Leo's eyes, making them brighter than before the wicked and cruel cutting. Only a bright scar, like a very fine thread, marked his eyelids as a sign of his virtue.

27. The foolish may accuse me of folly because just now I made Charles say that the sea, which that mighty emperor called playfully a little pool, lay between us and the Greeks; but I must tell my critics that at that date the Bulgarians and the Huns and many other powerful races barred the way to Greece with forces yet unattacked and unbroken. Soon afterwards, it is true, the most warlike Charles either hurled them to the ground, as he did the Slavs and the Bulgars; or else utterly destroyed them, as was the case with the Huns, that race of iron and adamant. And I will go on to speak of these exploits as soon as I have given a very slight account of the wonderful buildings which Charles (Emperor, Augustus and Cæsar), following the example of the all-wise Solomon, built at Aix, either for God, or for himself, or for the bishops, abbots, counts and all guests that came to him from all quarters of the world.

27. The foolish may call me foolish because I just had Charles say that the sea lay between us and the Greeks. That mighty emperor playfully called the sea a little pool. But I must tell my critics that, at the time, the Bulgarians, the Huns, and many other powerful peoples blocked the way to Greece. Their forces had not yet been attacked or defeated. Soon afterward, it is true, the warlike Charles either crushed them, as he did the Slavs and the Bulgars, or destroyed them completely. He destroyed the Huns, that race of iron and adamant. I will go on to describe these exploits after giving a brief account of the wonderful buildings Charles built at Aix. Charles, Emperor, Augustus and Cæsar, followed the example of the all-wise Solomon. He built them for God, for himself, and for the bishops, abbots, counts, and all the guests who came to him from every part of the world.

28. When the most energetic Emperor Charles could rest awhile he sought not sluggish ease, but laboured in the service of God. He desired therefore to build upon his native soil a cathedral finer even than the works of the Romans, and soon his purpose was realised. For the building thereof he summoned architects and skilled workmen from all lands beyond the seas; and above all he placed a certain knavish abbot whose competence for the execution of such tasks he knew, though he knew not his character. When the august emperor had gone on a certain journey, this abbot allowed anyone to depart home who would pay sufficient money: and those who could not purchase their discharge, or were not allowed to return by their masters, he burdened with unending labours, as the Egyptians once afflicted the people of God. By such knavish tricks he gathered together a great mass of gold and silver and silken robes; and, exhibiting in his chamber only the least precious articles, he concealed in boxes and chests all the richest treasures. Well, one day there was brought to him on a sudden the news that his house was on fire. He ran, in great excitement, and pushed his way through the bursting flames into the strong room where his boxes, stuffed with gold, were kept: he was not satisfied to take one away, but would only leave after he had loaded his servants with a box apiece. And as he was going out a huge beam, dislodged by the fire, fell on the top of him; and then his body was burnt by temporal and his soul by eternal flames. Thus did the judgment of God keep watch for the most religious Emperor Charles, when his attention was withdrawn by the business of his kingdom.

28. When the energetic Emperor Charles had time to rest, he did not spend it in idleness. Instead, he worked in the service of God. He wanted to build a cathedral in his homeland, finer even than the works of the Romans. Soon he achieved his purpose. He summoned architects and skilled workers from all lands beyond the seas. He put a dishonest abbot in charge of them all. Charles knew the abbot was capable of managing such work, but he did not know his character. While the emperor was away on a journey, the abbot let anyone go home who paid him enough money. He forced the others to work without end. These were people who could not buy their release or whose masters would not allow them to return. He oppressed them just as the Egyptians once oppressed the people of God. Through such dishonest tricks, he collected a great quantity of gold, silver, and silk robes. He displayed only the least valuable items in his room and hid all the richest treasures in boxes and chests. One day, he suddenly received news that his house was on fire. In great excitement, he ran to the house and pushed through the raging flames. He entered the strong room where his boxes full of gold were kept. He was not content to take one box away. He would leave only after he had loaded each of his servants with a box. As he was going out, a huge beam, loosened by the fire, fell on him. His body was then burned by earthly flames, and his soul by eternal flames. In this way, God's judgment kept watch for the devout Emperor Charles while the affairs of his kingdom occupied his attention.

29. There was another workman, the most skilled of all in the working of brass and glass. Now this man (his name was Tancho and he was at one time a monk of St Gall) made a fine bell and the emperor was delighted with its tone. Then said that most distinguished, but most unfortunate worker in brass: “Lord emperor, give orders that a great weight of copper be brought to me that I may refine it; and instead of tin give me as much silver as I shall need—a hundred pounds at least; and I will cast such a bell for you that this will seem dumb in comparison to it.” Then Charles, the most liberal of monarchs, who “if riches abounded set not his heart upon them” readily gave the necessary orders, to the great delight of the knavish monk. He smelted and refined the brass; but he used, not silver, but the purest sort of tin, and soon he made a bell, much better than the one that the emperor had formerly admired, and, when he had tested it, he took it to the emperor, who admired its exquisite shape and ordered the clapper to be inserted and the bell to be hung in the bell-tower. That was soon done; and then the warden of the church, the attendants and even the boys of the place tried, one after the other, to make the bell sound. But all was in vain; and so at last the knavish maker of the bell came up, seized the rope, and pulled at the bell. When, lo and behold! down from on high came the brazen mass; fell on the very head of the cheating brass-founder; killed him on the spot; and passed straight through his carcass and crashed to the ground carrying his bowels with it. When the aforementioned weight of silver was found, the most righteous Charles ordered it to be distributed among the poorest servants of the palace.

29. There was another craftsman, the most skilled of all at working with brass and glass. His name was Tancho, and he had once been a monk of St Gall. He made a fine bell, and the emperor was delighted with its tone. Then this highly distinguished but most unfortunate brassworker said: “Lord emperor, order a great weight of copper to be brought to me so that I can refine it. And instead of tin, give me as much silver as I need, at least a hundred pounds. I will cast you a bell that will make this one seem silent by comparison.” Charles, the most generous of monarchs, “if riches abounded set not his heart upon them.” He readily gave the necessary orders, to the great delight of the deceitful monk. Tancho smelted and refined the brass. But instead of silver, he used the purest tin. He soon made a bell much better than the one the emperor had admired before. After testing it, he took it to the emperor. Charles admired its exquisite shape and ordered the clapper inserted and the bell hung in the bell tower. That was soon done. Then the church warden, the attendants, and even the local boys tried, one after another, to sound the bell. But all their efforts failed. At last, the deceitful bell-maker himself came forward, seized the rope, and pulled. And then, lo and behold, the great brass bell fell from high above. It struck the cheating brass-founder on the head and killed him on the spot. It passed straight through his body and crashed to the ground, carrying his bowels with it. When the weight of silver mentioned earlier was found, the most righteous Charles ordered it distributed among the poorest palace servants.

30. Now it was a rule at that time that if the imperial mandate had gone out that any task was to be accomplished, whether it was the making of bridges, or ships or causeways, or the cleansing or paving or filling up of muddy roads, the counts might execute the less important work by the agency of their deputies or servants; but for the greater enterprises, and especially such as were of an original kind, no duke or count, no bishop or abbot could possibly get himself excused. The arches of the great bridge at Mainz bear witness to this; for all Europe, so to speak, laboured at this work in orderly co-operation, and then the knavery of a few rascals, who wanted to steal merchandise from the ships that passed underneath, destroyed it.

30. At that time, the emperor sometimes ordered work to be done. The work might involve building bridges, ships, or causeways, or clearing, paving, or filling in muddy roads. Counts could have their deputies or servants carry out the less important work. But no duke or count, bishop or abbot could be excused from greater projects, especially those of a new kind. The arches of the great bridge at Mainz bear witness to this rule. All Europe, so to speak, worked together in an orderly way to build the bridge. Then the trickery of a few rascals destroyed it. They wanted to steal merchandise from the ships passing underneath.

If any churches, within the royal domain, wanted decorating with carved ceilings or wall paintings, the neighbouring bishops and abbots had to take charge of the task; but if new churches had to be built then all bishops, dukes and counts, all abbots and heads of royal churches and all who were in occupation of any public office had to work at it with never-ceasing labour from its foundations to its roof. You may see the proof of the emperor’s skill in the cathedral at Aix, which seems a work half human and half divine; you may see it in the mansions of the various dignitaries which, by Charles’s device, were built round his own palace in such a way that from the windows of his chamber he could see all who went out or came in, and what they were doing, while they believed themselves free from observation; you may see it in all the houses of his nobles, which were lifted on high from the ground in such a fashion that beneath them the retainers of his nobles and the servants of those retainers and every class of man could be protected from rain or snow, from cold or heat, while at the same time they were not concealed from the eyes of the most vigilant Charles. But I am a prisoner within my monastery walls and your ministers are free; and I will therefore leave to them the task of describing the cathedral, while I return to speak of how the judgment of God was made manifest in the building of it.

If churches within the royal domain needed carved ceilings or wall paintings, the neighboring bishops and abbots had to oversee the work. But if new churches had to be built, everyone in public office had to work on them without rest, from foundation to roof. This included all bishops, dukes, counts, abbots, and heads of royal churches. You can see proof of the emperor’s skill in the cathedral at Aix. It seems a work half human and half divine. You can also see his skill in the mansions of the various dignitaries. Charles arranged for them to be built around his own palace. From his chamber windows, he could see everyone coming and going and what they were doing. Yet they believed no one was watching them. You can also see his skill in all the houses of his nobles. These were raised high above the ground. Beneath them, the nobles’ retainers, their servants, and people of every class could shelter from rain, snow, cold, or heat. Yet they remained in view of the ever-watchful Charles. But I am a prisoner within my monastery walls, while your ministers are free. So I will leave them to describe the cathedral. Instead, I will return to how God’s judgment was revealed during its construction.

31. The most careful Charles ordered certain nobles of the neighbourhood to support with all their power the workmen whom he had set to their task, and to supply everything that they required for it. Those workmen who came from a distance he gave in charge to a certain Liutfrid, the steward of his palace, telling him to feed and clothe them and also most carefully to provide anything that was wanting for the building. The steward obeyed these commands for the short time that Charles remained in that place; but after his departure neglected them altogether, and by cruel tortures collected such a mass of money from the poor workmen that Dis and Pluto would require a camel to carry his ill-gotten gains to hell. Now this was found out in the following way.

31. The ever careful Charles ordered certain local nobles to support the workers he had assigned to the task with all their power. They were to supply everything the workers needed. He put the workers who came from far away in the care of Liutfrid, the steward of his palace. Charles told Liutfrid to feed and clothe them and to take great care to supply anything needed for the building. The steward obeyed these orders for the short time Charles remained there. But after Charles left, Liutfrid neglected them altogether. He cruelly tortured the poor workers to collect so much money from them that Dis and Pluto would need a camel to carry his ill-gotten gains to hell. This was discovered in the following way.

The most glorious Charles used to go to lauds at night in a long and flowing cloak, which is now neither used nor known: then when the morning chant was over he would go back to his chamber and dress himself in his imperial robes. All the clerks used to come ready dressed to the nightly office, and then they would wait for the emperor’s arrival, and for the celebration of mass either in the church or in the porch which then was called the outer court. Sometimes they would remain awake, or if anyone had need of sleep he would lean his head on his companion’s breast. Now one poor clerk, who used often to go to Liutfrid’s house to get his clothes (rags I ought to call them) washed and mended, was sleeping with his head on a friend’s knees, when he saw in a vision a giant, taller than the adversary of Saint Anthony,[^69] come from the king’s court and hurry over the bridge, that spanned a little stream, to the house of the steward; and he led with him an enormous camel, burdened with baggage of inestimable value. He was, in his dream, struck with amazement and he asked the giant who he was and whither he wished to go. And the giant made answer: “I come from the house of the king and I go to the house of Liutfrid; and I shall place Liutfrid on these packages and I shall take him and them down with me to hell.”

The most glorious Charles used to go to lauds at night wearing a long, flowing cloak. That kind of cloak is now neither used nor known. When the morning chant was over, he would return to his chamber and put on his imperial robes. All the clerks used to come fully dressed to the nightly office. They would then wait for the emperor to arrive and for mass to be celebrated. They waited either in the church or in the porch, which was then called the outer court. Sometimes they stayed awake. If anyone needed sleep, he would rest his head on a companion’s chest. One poor clerk often went to Liutfrid’s house to have his clothes washed and mended. I should call them rags. He was sleeping with his head on a friend’s knees when he saw a vision. A giant, taller than the adversary of Saint Anthony,[^69] came from the king’s court. The giant hurried across the bridge over a small stream to the steward’s house. He was leading an enormous camel loaded with baggage of immeasurable value. In his dream, the clerk was amazed. He asked the giant who he was and where he wanted to go. The giant answered: “I come from the king’s house, and I am going to Liutfrid’s house. I will put Liutfrid on these packages and take him and them down to hell with me.”

Thereupon the clerk woke up, in a fright lest Charles should find him sleeping. He lifted up his head and urged the others to wakefulness and cried: “Hear, I pray you, my dream. I seemed to see another Polyphemus, who walked on the earth and yet touched the stars, and passed through the Ionian Sea without wetting his sides. I saw him hasten from the royal court to the house of Liutfrid with a laden camel. And when I asked the cause of his journey, he said: ‘I am going to put Liutfrid on the top of the load, and then take him to hell.’”

Then the clerk woke up, afraid that Charles might find him asleep. He lifted his head, urged the others to wake up, and cried: “Please listen to my dream. I thought I saw another Polyphemus. He walked on the earth but reached the stars. He crossed the Ionian Sea without getting his sides wet. I saw him hurry from the royal court to Liutfrid’s house with a loaded camel. When I asked why he was going there, he said: ‘I am going to put Liutfrid on top of the load and take him to hell.’”

The story was hardly finished when there came from that house, which they all knew so well, a girl who fell at their feet and asked them to remember her friend Liutfrid in their prayers. And, when they asked the reason for her words, she said: “My lord, he went out but now in good health, and, as he stayed a long time, we went in search of him, and found him dead.”

The story had hardly ended when a girl came out of the house they all knew so well. She fell at their feet and asked them to remember her friend Liutfrid in their prayers. When they asked why, she said: “My lord, he went out just now in good health. He was gone a long time, so we went to look for him and found him dead.”

When the emperor heard of his sudden death, and was informed by the workmen and his servants of his grasping avarice, he ordered his treasures to be examined. They were found to be of priceless worth, and when the emperor, after God the greatest of judges, found by what wickedness they had been collected he gave this public judgment: “Nothing of that which was gained by fraud must go to the liberation of his soul from purgatory. Let his wealth be divided among the workmen of this our building, and the poorer servants of our palace.

When the emperor heard of the man’s sudden death, the workers and his servants told him of the man’s greed. He ordered the man’s treasures examined. They were found to be of priceless value. The emperor, the greatest of judges after God, learned of the wicked acts by which the treasures had been acquired. He then gave this public judgment: “None of what was gained by fraud must be used to free his soul from purgatory. Let his wealth be divided among the workers on this building of ours and the poorer servants of our palace.

32. Now I must speak of two things which happened in that same place.[^70] There was a deacon who followed the Italian custom and resisted the course of nature. For he went to the baths and had himself closely shaved, polished his skin, cleaned his nails, and had his hair cut as short as if it had been done by a lathe. Then he put on linen and a white robe, and then, because he must not miss his turn, or rather desiring to make a fine show, he proceeded to read the gospel before God and His holy angels, and in the presence of the most watchful king; his heart in the meantime being unclean, as events were to show. For while he was reading, a spider came down from the ceiling by a thread, hooked itself on to the deacon’s head, and then ran up again. The most observant Charles saw this happen a second and a third time, but pretended not to notice it, and the clerk, because of the emperor’s presence, dare not keep off the spider with his hand, and moreover did not know that it was a spider attacking him, but thought that it was merely the tickling of a fly. So he finished the reading of the gospel, and also went through the rest of the office. But when he left the cathedral he soon began to swell up, and died within an hour. But the most scrupulous Charles, inasmuch as he had seen his danger and had not prevented it, thought himself guilty of manslaughter and did public penance.

32. Now I must tell of two things that happened in that same place.[^70] There was a deacon who followed the Italian custom and went against nature. He went to the baths and had himself closely shaved. He polished his skin, cleaned his nails, and had his hair cut as short as if by a lathe. Then he put on linen and a white robe. Because he had to take his turn, or rather because he wanted to make a fine show, he went to read the gospel. He read it before God and his holy angels, and in the presence of the ever-watchful king. Meanwhile, his heart was unclean, as events would show. While he was reading, a spider came down from the ceiling on a thread. It attached itself to the deacon’s head, then climbed back up. The observant Charles saw the spider do this a second and a third time, but pretended not to notice. The deacon did not dare brush it away with his hand because the emperor was present. Besides, he did not know that a spider was attacking him. He thought it was only the tickle of a fly. So he finished reading the gospel and performed the rest of the service. But soon after he left the cathedral, he began to swell up, and he died within an hour. The scrupulous Charles thought himself guilty of manslaughter because he had seen the danger and had not prevented it. So he did public penance.

33. Now the most glorious Charles had in his suite a certain clerk who was unsurpassed in every respect. And of him that was said which was never said of any other mortal man: for it was said that he excelled all mankind in knowledge of both sacred and profane literature; in song whether ecclesiastical or festive; in the composition and rendering of poems and in the sweet fulness of his voice and in the incredible pleasure which he gave. [Other men have had drawbacks to compensate for their excellences]:[^71] for Moses, the lawgiver filled with wisdom by the teaching of God, complains nevertheless that “he is not eloquent” but slow of speech, and “of a slow tongue,” and sent therefore Joshua to take counsel with Eleasar, the high priest, who by the authority of the God, who dwelt within him, commanded even the heavenly bodies: and our Master Christ did not allow John the Baptist to work any miracle while in the body, though he bare witness that “among them that are born of women there hath not arisen a greater” than he: and He bade Peter revere the wisdom of Paul, though Peter by the revelation of the Father recognised Him and received from Him the keys of the kingdom of heaven: and He allowed John His best-loved disciple to fall into so great a terror that he did not dare to come to the place of His sepulchre, though weak women paid many visits to it.

33. The most glorious Charles had a clerk in his company who was unmatched in every respect. Something was said of this clerk that was never said of any other mortal. He was said to surpass all mankind in knowledge of both sacred and secular literature. He also surpassed everyone in singing, whether in church or at celebrations. The same was said of his writing and reciting poetry, his sweet, full voice, and the incredible pleasure he gave. [Other men have had shortcomings to offset their strengths]:[^71] Moses, the lawgiver, was filled with wisdom by God’s teaching. Yet he complained that he was “not eloquent,” but spoke slowly and was “of a slow tongue.” He therefore sent Joshua to consult Eleasar, the high priest. Eleasar commanded even the heavenly bodies by the authority of God, who dwelt within him. Our Master Christ did not allow John the Baptist to work any miracle while alive. Yet Christ testified that “among them that are born of women there hath not arisen a greater” than John. He also told Peter to respect Paul’s wisdom. Yet Peter had recognized Christ through the Father’s revelation and received from him the keys to the kingdom of heaven. Christ also allowed John, his best-loved disciple, to become so afraid that he dared not visit Christ’s tomb. Yet weak women visited it many times.

But as the scriptures say: “To him that hath shall be given”; and those, who know from whom they have the little which they possess, succeed; while he who knows not the giver of his possessions, or, if he knows it, gives not due thanks to the Giver, loses all. For, while this wonderful clerk was standing in friendly fashion near the most glorious emperor, suddenly he disappeared. The unconquered Emperor Charles was dumfoundered at so unheard of and incredible an occurrence: but, after he had made the sign of the cross, he found in the place where the clerk had stood something that seemed to be a foul-smelling coal, which had just ceased to burn.

But as the scriptures say: “To him who has, more will be given.” Those who know who gave them the little they possess succeed. But those who do not know who gave them their possessions lose all. So do those who know but do not give the giver due thanks. For this remarkable clerk was standing in a friendly manner near the most glorious emperor when he suddenly disappeared. The unconquered Emperor Charles was stunned by such an unheard of and incredible event. But after making the sign of the cross, he found something where the clerk had stood. It looked like a foul-smelling coal that had just stopped burning.

34. The mention of the trailing garment that the emperor wore at night has diverted us from his military array. Now the dress and equipment of the old Franks was as follows:—Their boots were gilt on the outside and decorated with laces three cubits long. The thongs round the legs were red, and under them they wore upon their legs and thighs linen of the same colour, artistically embroidered. The laces stretched above these linen garments and above the crossed thongs, sometimes under them and sometimes over them, now in front of the leg and now behind. Then came a rich linen shirt and then a buckled sword-belt. The great sword was surrounded first with a sheath, then with a covering of leather, and lastly with a linen wrap hardened with shining wax.

34. Mentioning the long garment the emperor wore at night has diverted us from his military dress. The old Franks dressed and equipped themselves as follows: Their boots were gilded on the outside and decorated with laces three cubits long. The straps around their legs were red. Under the straps, they wore linen garments of the same color over their legs and thighs, skillfully embroidered. The laces ran over these linen garments and across the crossed straps. They passed sometimes under the straps and sometimes over them, now in front of the leg and now behind it. Next came a fine linen shirt, followed by a sword belt with a buckle. The great sword was enclosed first in a sheath, then in a leather covering, and finally in a linen wrap hardened with shining wax.

The last part of their dress was a white or blue cloak in the shape of a double square; so that when it was placed upon the shoulders it touched the feet in front and behind, but at the side hardly came down to the knees. In the right hand was carried a stick of apple-wood, with regular knots, strong and terrible; a handle of gold or silver decorated with figures was fastened to it. I myself am lazy and slower than a tortoise, and so never got into Frankland; but I saw the King of the Franks[^72] in the monastery of Saint Gall, glittering in the dress that I have described.

The last part of their clothing was a white or blue cloak shaped like a double square. When placed over the shoulders, it reached the feet in front and behind. But at the sides it barely reached the knees. In the right hand, they carried a strong, fearsome apple-wood stick with evenly spaced knots. It had a gold or silver handle decorated with figures. I am lazy and slower than a tortoise, so I never reached Frankland. But I saw the King of the Franks[^72] at the monastery of Saint Gall, glittering in the clothes I have described.

But the habits of man change; and when the Franks, in their wars with the Gauls, saw the latter proudly wearing little striped cloaks, they dropped their national customs and began to imitate the Gauls. At first the strictest of emperors did not forbid the new habit, because it seemed more suitable for war: but, when he found that the Frisians were abusing his permission, and were selling these little cloaks at the same price as the old large ones, he gave orders that no one should buy from them, at the usual price, anything but the old cloaks, broad, wide and long: and he added: “What is the good of those little napkins? I cannot cover myself with them in bed and when I am on horseback I cannot shield myself with them against wind and rain.”

But people’s habits change. During their wars with the Gauls, the Franks saw them proudly wearing small striped cloaks. The Franks abandoned their own customs and began to imitate the Gauls. At first, the strictest of emperors did not forbid the new fashion, because it seemed better suited to war. But then he discovered that the Frisians were taking advantage of his permission. They were selling the small cloaks at the same price as the old large ones. So he ordered that, at the usual price, no one should buy anything from them except the old cloaks, broad, wide, and long. He added: “What good are those little napkins? I cannot cover myself with them in bed. And when I am on horseback, I cannot use them to shelter myself from the wind and rain.”

In the preface to this little work I said I would follow three authorities only. But as the chief of these, Werinbert, died seven days ago and to-day (the thirteenth of May) we, his bereaved sons and disciples, are going to pay solemn honour to his memory, here I will bring this book to an end, concerning the piety of Lord Charles and his care of the Church, which has been taken from the lips of this same clerk, Werinbert.

In the preface to this little work, I said I would rely on only three authorities. But the chief of these, Werinbert, died seven days ago. Today, the thirteenth of May, we, his grieving sons and disciples, are going to honor his memory. So I will end this book here. Its account of Lord Charles’s piety and care for the Church came from Werinbert himself, a cleric.

The next book which deals with the wars of the most fierce Charles is founded on the narrative of Werinbert’s father, Adalbert. He followed his master Kerold in the Hunnish, Saxon and Slavic wars, and when I was quite a child, and he a very old man, I lived in his house and he used often to tell me the story of these events. I was most unwilling to listen and would often run away; but in the end by sheer force he made me hear.

The next book tells of the wars of the fiercely warlike Charles. It is based on the account of Werinbert’s father, Adalbert. He followed his master Kerold in the Hunnish, Saxon, and Slavic wars. When I was a young child and Adalbert was a very old man, I lived in his house. He often told me the story of those events. I was very unwilling to listen and often ran away, but in the end he forced me to hear it.

As I am going to found this narrative on the story told by a man of the world, who had little skill in letters, I think it will be well that I should first recount something of earlier history on the credit of written books. When Julian,[^73] whom God hated, was slain in the Persian war by a blow from heaven, not only did the transmarine provinces fall away from the Roman Empire, but also the neighbouring provinces of Pannonia, Noricum, Rhætia, or in other words the Germans and the Franks or Gauls. Then too the kings of the Franks (or Gauls) began to decay in power because they had slain Saint Didier, Bishop of Vienna, and had expelled those most holy visitors, Columban and Gall. Whereupon the race of the Huns,[^74] who had already often ravaged Francia and Aquitania (that is to say the Gauls and the Spains), now poured out with all their forces, devastated the whole land like a wide-sweeping conflagration, and then carried off all their spoils to a very safe hiding-place. Now Adalbert, whom I have already mentioned, used to explain the nature of this hiding-place as follows:—“The land of the Huns,” he would say, “was surrounded by nine rings.”[^75] I could not think of any rings except our ordinary wicker rings for sheepfolds; and so I asked: “What, in the name of wonder, do you mean, sire?” “Well,” he said, “it was fortified by nine hedges.” I could not think of any hedges except those that protect our cornfields, so again I asked and he answered: “One ring was as wide, that is, it contained as much within it, as all the country between Tours and Constance. It was fashioned with logs of oak and ash and yew and was twenty feet wide and the same in height. All the space within was filled with hard stones and binding clay; and the surface of these great ramparts was covered with sods and grass. Within the limits of the ring shrubs were planted of such a kind that, when lopped and bent down, they still threw out twigs and leaves. Then between these ramparts hamlets and houses were so arranged that a man’s voice could be made to reach from one to the other. And opposite to the houses, at intervals in those unconquerable walls, were constructed doors of no great size; and through these doors the inhabitants from far and near would pour out on marauding expeditions. The second ring was like the first and was distant twenty Teutonic miles (or forty Italian) from the third ring: and so on to the ninth: though of course the successive rings were each much narrower than the preceding one. But in all the circles the estates and houses were everywhere so arranged that the peal of the trumpet would carry the news of any event from one to the other.”

I am going to base this account on the story of a man of the world who knew little about books. So I think it best to begin with some earlier history, drawing on written books. When Julian,[^73] whom God hated, was killed in the Persian war by a blow from heaven, the provinces across the sea broke away from the Roman Empire. So did the neighboring provinces of Pannonia, Noricum, and Rhætia, in other words, the Germans and the Franks or Gauls. At that time, too, the kings of the Franks (or Gauls) began to lose power. This was because they had killed Saint Didier, Bishop of Vienna, and driven out the most holy visitors Columban and Gall. Then the Huns,[^74] who had often ravaged Francia and Aquitania (that is, the Gauls and the Spains), poured out in full force. They devastated the whole land like a sweeping fire, then carried all their plunder to a very safe hiding place. Adalbert, whom I have already mentioned, used to describe this hiding place as follows: “The land of the Huns,” he would say, “was surrounded by nine rings.”[^75] I could only think of the ordinary wicker rings we use for sheepfolds, so I asked: “What in the world do you mean, sire?” “Well,” he said, “it was fortified by nine hedges.” I could only think of the hedges that protect our cornfields, so I asked again. He answered: “One ring was as wide as all the country between Tours and Constance. That is, it enclosed an area that large. It was made of oak, ash, and yew logs and was twenty feet wide and twenty feet high. All the space inside was filled with hard stones and clay to bind them. The surface of these great ramparts was covered with sod and grass. Within the ring, shrubs were planted of a kind that still put out twigs and leaves when cut back and bent down. Between the ramparts, hamlets and houses were arranged so that a man’s voice could reach from one to another. Opposite the houses, small doors were built at intervals in those unconquerable walls. Through these doors, the inhabitants from far and near would pour out on raids. The second ring was like the first and lay twenty Teutonic miles (or forty Italian miles) from the third ring. The rings continued like this up to the ninth, though of course each was much narrower than the one before it. But in all the circles, estates and houses were arranged so that a trumpet blast could carry news of any event from one to another.”

For two hundred years and more the Huns had swept the wealth of the western states within these fortifications, and as the Goths and Vandals were disturbing the repose of the world at the same time the western world was almost turned into a desert. But the most unconquerable Charles so subdued them in eight years that he allowed scarcely any traces of them to remain. He withdrew his hand from the Bulgarians, because after the destruction of the Huns they did not seem likely to do any harm to the kingdom of the Franks. All the booty of the Huns, which he found in Pannonia, he divided most liberally among the bishoprics and the monasteries.

For more than two hundred years, the Huns had carried the wealth of the western states into these fortifications. At the same time, the Goths and Vandals were disturbing the peace of the world. As a result, the western world was almost turned into a desert. But the unconquerable Charles subdued the Huns in eight years, leaving scarcely any trace of them. He left the Bulgarians alone because, after the destruction of the Huns, they seemed unlikely to harm the kingdom of the Franks. He generously distributed all the Huns' treasure that he found in Pannonia among the bishoprics and monasteries.

2. In the Saxon war in which he was engaged in person for some considerable time, two private men (whose names I know, but modesty forbids me to give them) organised a storming party, and destroyed with great courage the walls of a very strong city and fortification. When the most just Charles saw this he made one of them, with the consent of his master Kerold, commander of the country between the Rhine and the Italian Alps and the other he enriched with gifts of land.

2. Charles personally took part in the Saxon war for quite some time. During the war, two ordinary men organized a storming party. I know their names, but modesty prevents me from giving them. With great courage, they destroyed the walls of a strongly fortified city. When the most just Charles saw this, he made one of them commander of the land between the Rhine and the Italian Alps, with the consent of his master Kerold. He rewarded the other with gifts of land.

3. At the same time there were the sons of two nobles whose duty it was to watch at the door of the king’s tent. But one night they lay as dead, soaked in liquor; while Charles, wakeful as usual, went the round of the camp, and came back to his tent without anyone having noticed him. When morning came he called to him the chiefs of his kingdom, and asked them what punishment seemed due to those who betrayed the King of the Franks into the hands of the enemy. Then these nobles, quite ignorant of what had occurred, declared that such a man was worthy of death. But Charles merely upbraided them bitterly and let them go unharmed.

3. At the same time, the sons of two nobles were assigned to guard the entrance to the king’s tent. But one night, they lay there dead drunk. Charles, awake as usual, made his rounds of the camp and returned to his tent without anyone noticing him. In the morning, he summoned the leaders of his kingdom. He asked what punishment was due to those who betrayed the King of the Franks into enemy hands. The nobles knew nothing of what had happened. They declared that anyone who did such a thing deserved death. But Charles merely scolded them bitterly and let them go unharmed.

4. There were also with him two bastards, the children of a concubine. As they had fought in battle most bravely, the emperor asked them whose children they were, and where they were born. When he was informed of the facts, he called them to his tent at midday and said: “My good fellows, I want you to serve me, and me only.” They exclaimed that they were there for no other purpose than to take even the lowest place in his service. “Well then,” said Charles, “you must serve in my chamber.” They concealed their indignation and said they would be glad to do so; but soon they seized the moment when the emperor had begun to sleep soundly, and then rushed out to the camp of the enemy and, in the fray that followed, wiped out the taint of servitude in their own blood and that of the enemy.

4. Two illegitimate sons of a concubine were also with him. They had fought very bravely in battle, so the emperor asked whose sons they were and where they were born. When he learned the facts, he called them to his tent at midday and said: “My good fellows, I want you to serve me, and me alone.” They exclaimed that they had come for no other purpose than to take even the lowest place in his service. “Well then,” said Charles, “you must serve in my chamber.” They hid their anger and said they would be glad to do so. But soon, when the emperor had fallen into a deep sleep, they seized their chance and rushed into the enemy camp. In the fighting that followed, they washed away the stain of servitude with their own blood and the enemy’s.

5. But occupations such as these did not prevent the high-souled emperor from sending frequent messengers, carrying letters and presents, to the kings of the most distant regions; and they sent him in turn whatever honours their lands could bestow. From the theatre of the Saxon war he sent messengers to the King of Constantinople; who asked them whether the kingdom of “his son Charles” was at peace or was being invaded by the neighbouring peoples. Then the leader of the embassy made answer that peace reigned everywhere, except only that a certain race called the Saxons were disturbing the territories of the Franks by frequent raids. Whereupon the sluggish and unwarlike Greek king answered: “Pooh! why should my son take so much trouble about a petty enemy that possesses neither fame nor valour? I will give you the Saxon race and all that belong to it.” When the envoy on his return gave this message to the most warlike Charles, he smiled and said: “The king would have shown greater kindness to you if he had given you a leg-wrap for your long journey.”

5. But these activities did not stop the noble emperor from often sending messengers with letters and gifts to kings in distant regions. In return, the kings sent him whatever honors their lands could offer. From the Saxon war, he sent messengers to the King of Constantinople. The king asked them whether the kingdom of “his son Charles” was at peace or under attack from neighboring peoples. The leader of the embassy answered that peace reigned everywhere, except that a people called the Saxons were frequently raiding Frankish lands. The sluggish and unwarlike Greek king replied: “Pooh! Why should my son take so much trouble over a minor enemy with neither fame nor courage? I will give you the Saxon people and everything belonging to them.” When the envoy returned, he gave this message to the ever warlike Charles. Charles smiled and said: “The king would have shown you greater kindness if he had given you a leg-wrap for your long journey.”

6. I must not conceal the wise answer which the same envoy gave during his embassy to Greece. He came with his companions to one of the royal towns in the autumn; the party was divided for entertainment, and the envoy of whom I speak was quartered on a certain bishop. This bishop was given up to fasting and prayer, and left the envoy to perish of almost continuous hunger: but, with the first smile of spring, he presented the envoy to the king. The king asked him his opinion of the bishop. Then the envoy sighed from the very bottom of his heart and said: “That bishop of yours reaches the highest point of holiness that can be attained to without God.” The king was amazed, and said: “What! can a man be holy without God?” Then said the envoy: “It is written, ‘God is love,’ and in that grace he is entirely lacking.”

6. I must not leave out the wise answer this same envoy gave during his embassy to Greece. He and his companions came to one of the royal towns in the autumn. The party was divided among different hosts, and the envoy I speak of stayed with a bishop. The bishop devoted himself to fasting and prayer and left the envoy almost constantly starving. But at the first sign of spring, the bishop presented the envoy to the king. The king asked the envoy what he thought of the bishop. The envoy sighed from the bottom of his heart and said: “Your bishop has reached the highest level of holiness possible without God.” The king was amazed and said: “What! Can a man be holy without God?” The envoy replied: “It is written, ‘God is love,’ and he has none of that grace.”

Thereupon the King of Constantinople invited him to his banquet and placed him among his nobles. Now these had a law that no guest at the king’s table, whether a native or a foreigner, should turn over any animal or part of an animal: he must eat only the upper part of whatever was placed before him. Now, a river fish, covered with spice, was brought and placed on the dish before him. He knew nothing of the custom and turned the fish over whereupon all the nobles rose up and cried: “Master, you are dishonoured, as no king ever was before you.” Then the king groaned and said to our envoy: “I cannot resist them: you must be put to death at once: but ask me any other favour you like and I will grant it.” He thought awhile and then in the hearing of all pronounced these words: “I pray you, lord emperor, that in accordance with your promise you will grant me one small petition.” And the king said: “Ask what you will, and you shall have it: except only that I may not give you your life, for that is against the law of the Greeks.” Then said the envoy: “With my dying breath I ask one favour; let everyone who saw me turn that fish over be deprived of his eyes.” The king was amazed at the stipulation, and swore, by Christ, that he had seen nothing, but had only trusted the word of others. Then the queen began to excuse herself: “By the beneficent Mother of God, the Holy Mary, I noticed nothing.” Then the other nobles, in their desire to escape from the danger, swore, one by the keeper of the keys of heaven, and another by the apostle of the Gentiles, and all the rest by the virtue of the angels and the companies of the saints, that they were beyond the reach of the stipulation. And so the clever Frank beat the empty-headed Greeks in their own land and came home safe and sound.

The King of Constantinople then invited the envoy to a banquet and seated him among his nobles. They had a law that no guest at the king’s table, native or foreign, could turn over an animal or any part of one. Each guest had to eat only the upper part of whatever was placed before him. A river fish covered with spices was brought and placed on the envoy’s dish. He knew nothing of the custom and turned the fish over. At once, all the nobles stood up and cried: “Master, you have been dishonored as no king ever was before.” The king groaned and said to the envoy: “I cannot resist them. You must be put to death at once. But ask me any other favor you like, and I will grant it.” The envoy thought for a while. Then, so that everyone could hear, he said: “I ask you, lord emperor, to grant me one small request, as you promised.” The king said: “Ask whatever you wish, and you shall have it. But I cannot spare your life, for that is against the law of the Greeks.” The envoy said: “With my dying breath, I ask one favor. Let everyone who saw me turn that fish over have his eyes put out.” The king was amazed by the request and swore by Christ that he had seen nothing. He had only taken the others’ word for it. Then the queen began to excuse herself: “By the blessed Mother of God, the Holy Mary, I noticed nothing.” The other nobles were eager to escape the danger. So one swore by the keeper of the keys of heaven, another by the apostle of the Gentiles, and all the rest by the power of the angels and the companies of the saints. They swore that the envoy’s request did not apply to them. And so the clever Frank defeated the empty-headed Greeks in their own land and came home safe and sound.

A few years later the unwearied Charles sent to Greece a certain bishop remarkable both for his physical and mental gifts, and with him the most noble Duke Hugo. After a long delay they were at last brought into the presence of the king and then sent about to all manner of places. But at last they got their dismissal and returned, after paying heavily for their journey by sea and land.

A few years later, the tireless Charles sent a bishop to Greece, along with the most noble Duke Hugo. The bishop was remarkable for both his physical and mental gifts. After a long delay, they were finally brought before the king. They were then sent to all sorts of places. At last, they were allowed to leave and returned, having paid heavily for their journey by sea and land.

Soon afterwards the Greek king sent his envoy to the most glorious Charles. It so happened that the bishop and the duke whom I have mentioned were just then with the emperor. When it was announced that the envoys were coming they advised the most wise Charles to have them led round through mountains and deserts, so that they should only come into the emperor’s presence when their clothes had been worn and wasted, and their money was entirely spent.

Soon afterward, the Greek king sent his envoy to the most glorious Charles. The bishop and the duke I mentioned were with the emperor at the time. When their arrival was announced, the bishop and duke advised the wise Charles to take the envoys through mountains and deserts. That way, the envoys would not meet the emperor until their clothes were worn out and their money was entirely spent.

This was done; and, when at last they arrived, the bishop and his comrade bade the count of the stables take his seat on a high throne in the midst of his underlings, so that it was impossible to believe him anyone lower than the emperor. When the envoys saw him they fell upon the ground and wanted to worship him. But they were prevented by the ministers and forced to go farther. Then they saw the count of the palace presiding over a gathering of the nobles and again they thought it was the emperor and flung themselves to earth. But those who were present drove them forward with blows and said: “That is not the emperor.” Next they saw the master of the royal table surrounded by his noble band of servants; and again they fell to the ground thinking that it was the emperor. Driven thence they found the chamberlains of the emperor and their chief in council together; and then they did not doubt but that they were in the presence of the first of living men. But this man too denied that he was what they took him for; and yet he promised that he would use his influence with the nobles of the palace, so that if possible the envoys might come into the presence of the most august emperor. Then there came servants from the imperial presence to introduce them with full honours. Now Charles, the most gracious of kings, was standing by an open window leaning upon Bishop Heitto, for that was the name of the bishop who had been sent to Constantinople. The emperor was clad in gems and gold and glittered like the sun at its rising: and round about him stood, as it were the chivalry of heaven, three young men, his sons,[^76] who have since been made partners in the kingdom; his daughters and their mother decorated with wisdom and beauty as well as with pearls; leaders of the Church, unsurpassed in dignity and virtue; abbots distinguished for their high birth and their sanctity; nobles, like Joshua when he appeared in the camp of Gilgal; and an army like that which drove back the Syrians and Assyrians out of Samaria. So that if David had been there he might well have sung: “Kings of the earth and all people; princes and all judges of the earth; both young men and maidens; old men and children let them praise the name of the Lord.” Then the envoys of the Greeks were astonished; their spirit left them and their courage failed; speechless and lifeless they fell upon the ground. But the most kindly emperor raised them, and tried to cheer them with encouraging words. At last life returned to them; but when they saw Heitto, whom they had once despised and rejected, now in so great honour, again they grovelled on the ground in terror; until the king swore to them by the King of Heaven that he would do them no harm. They took heart at this promise and began to act with a little more confidence; and so home they went and never came back again.

This was done. When they finally arrived, the bishop and his companion told the count of the stables to sit on a high throne. He sat surrounded by his subordinates, so that no one could believe he was less than the emperor. When the envoys saw him, they fell to the ground and wanted to worship him. But the officials stopped them and made them go farther. Then they saw the count of the palace presiding over a gathering of nobles. Again, they thought he was the emperor and threw themselves to the ground. But those present drove them onward with blows, saying, “That is not the emperor.” Next they saw the master of the royal table, surrounded by his noble servants. Again they fell to the ground, thinking he was the emperor. Driven onward, they found the emperor’s chamberlains meeting with their chief. This time they had no doubt that they were in the presence of the greatest man alive. But the chief chamberlain also denied that he was the man they took him for. Still, he promised to use his influence with the nobles of the palace. If possible, he would bring the envoys into the presence of the most revered emperor. Then servants came from the emperor to escort them in with full honors. Charles, the most gracious of kings, was standing by an open window, leaning on Bishop Heitto. This was the bishop who had been sent to Constantinople. The emperor wore gems and gold and glittered like the rising sun. Around him stood his three young sons,[^76] like the knights of heaven. They have since been made partners in the kingdom. There too were his daughters and their mother, adorned with wisdom and beauty as well as pearls. There were Church leaders, unsurpassed in dignity and virtue, and abbots distinguished by their noble birth and holiness. There were nobles like Joshua when he appeared in the camp of Gilgal. There was also an army like the one that drove the Syrians and Assyrians out of Samaria. If David had been there, he might well have sung: “Kings of the earth and all people; princes and all judges of the earth; both young men and maidens; old men and children let them praise the name of the Lord.” Then the Greek envoys were astonished. Their spirit left them and their courage failed. Speechless and lifeless, they fell to the ground. But the kind emperor raised them and tried to cheer them with encouraging words. At last they came back to life. But then they saw Heitto, whom they had once despised and rejected, now held in such high honor. Again they grovelled on the ground in terror. They stayed there until the king swore to them by the King of Heaven that he would do them no harm. The promise gave them heart, and they began to act with a little more confidence. So they went home and never came back.

7. And here I must repeat that the most illustrious Charles had men of the greatest cleverness in all offices. When the morning lauds had been celebrated before the emperor on the octave of the Epiphany, the Greeks proceeded privately to sing to God in their own language psalms with the same melody and the same subject matter as “Veterem hominem” and the following words in our missal. Thereupon the emperor ordered one of his chaplains, who understood the Greek tongue, to adopt that psalm in Latin to the same melody, and to take special care that a separate syllable corresponded to every separate note, so that the Latin and Greek should resemble one another as far as the nature of the two languages allowed. So it came to pass that all of them have been written in the same rhythm, and in one of them conteruit has been substituted for “contrivit.”

7. I must repeat here that the most illustrious Charles had extremely clever men in every office. On the octave of the Epiphany, morning lauds were celebrated before the emperor. Afterward, the Greeks privately sang psalms to God in their own language. The psalms had the same melody and subject matter as “Veterem hominem” and the words that follow it in our missal. The emperor then ordered one of his chaplains, who knew Greek, to adapt that psalm into Latin to the same melody. The chaplain was to take special care that each syllable matched a separate note. In this way, the Latin and Greek would resemble each other as closely as the two languages allowed. As a result, all of them have been written in the same rhythm. In one of them, conteruit has been substituted for “contrivit.”

These same Greek envoys brought with them every kind of organ, as well as other instruments of various kinds. All of these were covertly inspected by the workmen of the most wise Charles, and then exactly reproduced. The chief of these was that musicians’ organ, wherein the great chests were made of brass: and bellows of ox-hide blew through pipes of brass, and the bass was like the roaring of the thunder, and in sweetness it equalled the tinkling of lyre or cymbal. But I must not, here and now, speak of where it was set up, and how long it lasted, and how it perished at the same time as other losses fell upon the state.

These same Greek envoys brought every kind of organ with them, as well as many other kinds of instruments. The workmen of the very wise Charles secretly examined them all and then reproduced them exactly. The chief among them was the musicians’ organ, whose great chests were made of brass. Bellows made of oxhide blew air through brass pipes. Its bass was like the roar of thunder, and its sweetness equaled the tinkling of a lyre or cymbal. But I must not speak here and now of where the organ was set up, how long it lasted, or how it perished at the same time as other losses befell the state.

8. About the same time also envoys of the Persians were sent to him. They knew not where Frankland lay; but because of the fame of Rome, over which they knew that Charles had rule, they thought it a great thing when they were able to reach the coast of Italy. They explained the reason of their journey to the Bishops of Campania and Tuscany, of Emilia and Liguria, of Burgundy and Gaul and to the abbots and counts of those regions; but by all they were either deceitfully handled or else actually driven off; so that a whole year had gone round before, weary and footsore with their long journey, they reached Aix at last and saw Charles, the most renowned of kings by reason of his virtues. They arrived in the last week of Lent, and, on their arrival being made known to the emperor, he postponed their presentation until Easter Eve. Then when that incomparable monarch was dressed with incomparable magnificence for the chief of festivals, he ordered the introduction of the envoys of that race that had once held the whole world in awe.[^77] But they were so terrified at the sight of the most magnificent Charles that one might think they had never seen king or emperor before. He received them however most kindly, and granted them this privilege—that they might go wherever they had a mind to, even as one of his own children, and examine everything and ask what questions and make what inquiries they chose. They jumped with joy at this favour, and valued the privilege of clinging close to Charles, of gazing upon him, of admiring him, more than all the wealth of the east.

8. About the same time, envoys from Persia were sent to Charles. They did not know where Frankland was. But they knew that Charles ruled Rome, and because of the city’s fame, reaching the coast of Italy seemed a great achievement. They explained why they had come to the bishops of Campania and Tuscany, Emilia and Liguria, Burgundy and Gaul. They also explained their journey to the abbots and counts of those regions. But all of them either deceived the envoys or actually drove them away. A whole year passed before the envoys finally reached Aix, weary and footsore from their long journey. There they saw Charles, the king most renowned for his virtues. They arrived in the last week of Lent. When the emperor was told of their arrival, he postponed receiving them until Easter Eve. Then the incomparable monarch dressed with incomparable magnificence for the greatest of festivals. He ordered the envoys to be brought before him. They came from a people who had once held the whole world in awe.[^77] But the sight of the magnificent Charles terrified them so much that one might think they had never seen a king or emperor before. Charles received them most kindly, however. He granted them the freedom to go wherever they wished, just like one of his own children. They could examine everything and ask whatever questions they chose. The envoys jumped for joy at this favor. They valued the privilege of staying close to Charles, gazing at him, and admiring him more than all the wealth of the east.

They went up into the ambulatory that runs round the nave of the cathedral and looked down upon the clergy and the nobles; then they returned to the emperor, and, by reason of the greatness of their joy, they could not refrain from laughing aloud; and they clapped their hands and said:—“We have seen only men of clay before: here are men of gold.” Then they went to the nobles, one by one, and gazed with wonder upon arms and clothes that were strange to them; and then came back to the emperor, whom they regarded with wonder still greater. They passed that night and the next Sunday continuously in church; and, upon the most holy day itself, they were invited by the most munificent Charles to a splendid banquet, along with the nobles of Frankland and Europe. There they were so struck with amazement at the strangeness of everything that they had hardly eaten anything at the end of the banquet.

They went up to the gallery that ran around the cathedral’s nave and looked down at the clergy and nobles. Then they returned to the emperor, laughing aloud with joy. They clapped their hands and said: “Until now we have seen only men of clay. Here are men of gold.” They went to the nobles one by one, marveling at their unfamiliar weapons and clothes. Then they returned to the emperor and gazed at him with even greater wonder. They spent that night and the following Sunday in church without leaving. On that most holy day, the very generous Charles invited them to a splendid banquet with the nobles of Frankland and Europe. They were so amazed by how unfamiliar everything was that, by the end of the banquet, they had hardly eaten anything.

then Charles, who would never endure idleness and sloth, went out to the woods to hunt the bison and the urochs; and made preparations to take the Persian envoys with him. But when they saw the immense animals they were stricken with a mighty fear and turned and fled. But the undaunted hero Charles, riding on a high-mettled charger, drew near to one of these animals and drawing his sword tried to cut through its neck. But he missed his aim, and the monstrous beast ripped the boot and leg-thongs of the emperor; and, slightly wounding his calf with the tip of its horn, made him limp slightly: after that, furious at the failure of its stroke, it fled to the shelter of a valley, which was thickly covered with stones and trees. Nearly all his servants wanted to take off their own hose to give to Charles, but he forbade it saying: “I mean to go in this fashion to Hildigard.” Then Isambard, the son of Warin (the same Warin that persecuted your patron Saint Othmar),[^78] ran after the beast and not daring to approach him more closely, threw his lance and pierced him to the heart between the shoulder and the wind-pipe, and brought the beast yet warm to the emperor. He seemed to pay no attention to the incident; but gave the carcass to his companions and went home. But then he called the queen and showed her how his leg-coverings were torn, and said: “What does the man deserve who freed me from the enemy that did this to me?” She made answer: “He deserves the highest boon.” Then the emperor told the whole story and produced the enormous horns of the beast in witness of his truth: so that the empress sighed and wept and beat her breast. But when she heard that it was Isambard, who had saved him from this terrible enemy, Isambard, who was in ill favour with the emperor and who had been deprived of all his offices—she threw herself at his feet and induced him to restore all that had been taken from him; and a largess was given to him besides.

Then Charles, who would never tolerate idleness or laziness, went into the woods to hunt bison and aurochs. He prepared to take the Persian envoys with him. But when they saw the enormous animals, they were terrified and turned and fled. Undaunted, the heroic Charles rode his spirited horse close to one of the animals. He drew his sword and tried to cut through its neck. But he missed, and the monstrous beast tore the emperor’s boot and leg straps. It slightly wounded his calf with the tip of its horn, making him limp a little. Furious that its blow had failed, it fled for shelter into a valley thick with stones and trees. Nearly all his servants wanted to take off their own stockings and give them to Charles. But he forbade them, saying: “I intend to go to Hildigard like this.” Then Isambard, the son of Warin, ran after the beast. This was the same Warin who persecuted your patron Saint Othmar.[^78] Isambard did not dare approach the beast more closely, so he threw his lance. He pierced its heart between the shoulder and the windpipe and brought it to the emperor while it was still warm. Charles seemed to pay no attention to what had happened. He gave the carcass to his companions and went home. Then he called the queen, showed her his torn leg coverings, and said: “What does the man deserve who freed me from the enemy that did this to me?” She answered: “He deserves the highest reward.” Then the emperor told her the whole story. He showed her the beast’s enormous horns as proof that he was telling the truth. The empress sighed, wept, and beat her breast. But then she heard that Isambard had saved him from this terrible enemy. Isambard was out of favor with the emperor and had been stripped of all his offices. The empress threw herself at the emperor’s feet and persuaded him to restore everything taken from Isambard. Isambard was also given a generous gift.

These same Persian envoys brought the emperor an elephant, monkeys, balsam, nard, unguents of various kinds, spices, scents and many kinds of drugs: in such profusion that it seemed as if the east had been left bare that the west might be filled. They came by-and-by to stand on very familiar terms with the emperor; and one day, when they were in a specially merry mood and a little heated with strong beer, they spoke in jest as follows:—“Sir emperor, your power is indeed great; but much less than the report of it which is spread through all the kingdoms of the east.” When he heard this he concealed his deep displeasure and asked jestingly of them: “Why do you say that, my children? How did that idea get into your heads?” Then they went back to the beginning and told him everything that had happened to them in the lands beyond the sea; and they said:—“We Persians and the Medes, Armenians, Indians, Parthians, Elamites, and all the inhabitants of the east fear you much more than our own ruler Haroun.[^79] And the Macedonians and all the Greeks (how shall we express it?) they are beginning to fear your overwhelming greatness more than the waves of the Ionian Sea. And the inhabitants of all the islands through which we passed were as ready to obey you, and as much devoted to your service, as if they had been reared in your palace and loaded with your favours. But the nobles of your own kingdom, it seems to us, care very little about you except in your presence: for when we came as strangers to them, and begged them to show us some kindness for the love of you, to whom we desired to make our way, they gave no heed to us and sent us away empty-handed.” Then the emperor deposed all counts and abbots, through whose territories those envoys had come, from all the offices that they held; and fined the bishops in a huge sum of money. Then he ordered the envoys to be taken back to their own country with all care and honour.

These same Persian envoys brought the emperor an elephant, monkeys, balsam, nard, various ointments, spices, perfumes, and many kinds of drugs. They brought so much that it seemed the east had been stripped bare to fill the west. In time, they became very familiar with the emperor. One day, when they were especially cheerful and a little drunk on strong beer, they joked: “Sir emperor, your power is indeed great, but much less than its reputation throughout all the kingdoms of the east.” The emperor hid his deep displeasure and asked them jokingly: “Why do you say that, my children? How did you get that idea?” They then went back to the beginning and told him everything that had happened to them in the lands across the sea. “We Persians and the Medes, Armenians, Indians, Parthians, Elamites, and all the inhabitants of the east fear you much more than our own ruler Haroun.[^79] And the Macedonians and all the Greeks, how shall we put it? They are beginning to fear your overwhelming greatness more than the waves of the Ionian Sea. The inhabitants of all the islands we passed through were just as ready to obey you and serve you. They seemed as devoted as if they had been raised in your palace and showered with your favors. But the nobles of your own kingdom seem to care very little about you except when you are present. We came to them as strangers and begged them to show us some kindness for your sake, since we wished to reach you. But they paid us no attention and sent us away empty-handed.” The emperor then removed all the counts and abbots whose territories the envoys had passed through from every office they held. He also fined the bishops a huge sum of money. He then ordered that the envoys be taken back to their own country with all care and honor.

9. There came to him also envoys from the King of the Africans, bringing a Marmorian lion and a Numidian bear, with Spanish iron and Tyrian purple, and other noteworthy products of those regions. The most munificent Charles knew that the king and all the inhabitants of Africa were oppressed by constant poverty; and so, not only on this occasion but all through his life, he made them presents of the wealth of Europe, corn and wine and oil, and gave them liberal support; and thus he kept them constantly loyal and obedient to himself, and received from them a considerable tribute.

9. Envoys from the King of the Africans also came to Charles. They brought a Marmorian lion, a Numidian bear, Spanish iron, Tyrian purple, and other notable products of those regions. The very generous Charles knew that the king and all the inhabitants of Africa suffered from constant poverty. So throughout his life, not just on this occasion, he gave them gifts of European wealth, including grain, wine, and oil. He also gave them generous support. In this way, he kept them loyal and obedient to him and received a substantial tribute from them.

Soon after the unwearied emperor sent to the emperor of the Persians horses and mules from Spain; Frisian robes, white, grey, red and blue; which in Persia, he was told, were rarely seen and highly prized. Dogs too he sent him of remarkable swiftness and fierceness, such as the King of Persia had desired, for the hunting and catching of lions and tigers. The King of Persia cast a careless eye over the other presents, but asked the envoys what wild beasts or animals these dogs were accustomed to fight with. He was told that they would pull down quickly anything they were set on to. “Well,” he said, “experience will test that.” Next day the shepherds were heard crying loudly as they fled from a lion. When the noise came to the palace of the king, he said to the envoys: “Now, my friends of Frankland, mount your horses and follow me.” Then they eagerly followed after the king as though they had never known toil or weariness. When they came in sight of the lion, though he was yet at a distance, the satrap of the satraps said to them: “Now set your dogs on to the lion.” They obeyed and eagerly galloped forward; the German dogs caught the Persian lion, and the envoys slew him with swords of northern metal, which had already been tempered in the blood of the Saxons.

Soon afterward, the tireless emperor sent the emperor of the Persians horses and mules from Spain. He also sent Frisian robes in white, gray, red, and blue. He had been told that such robes were rarely seen and highly prized in Persia. He also sent dogs of remarkable speed and ferocity, as the King of Persia had requested. The king wanted them to hunt and catch lions and tigers. The King of Persia glanced indifferently at the other gifts. But he asked the envoys what wild beasts or animals the dogs were used to fighting. They told him that the dogs would quickly bring down anything they were set on. “Well,” he said, “we shall put that to the test.” The next day, shepherds were heard shouting loudly as they fled from a lion. When the noise reached the king’s palace, he said to the envoys: “Now, my friends from Frankland, mount your horses and follow me.” They eagerly followed the king as though they had never known hard work or weariness. When they came within sight of the lion, though it was still far away, the satrap of satraps spoke. “Now set your dogs on the lion,” he said. They obeyed and eagerly galloped forward. The German dogs caught the Persian lion, and the envoys killed it with swords of northern metal. The swords had already been tempered in the blood of the Saxons.

At this sight Haroun, the bravest inheritor of that name, understood the superior might of Charles from very small indications, and thus broke out in his praise:—“Now I know that what I heard of my brother Charles is true: how that by the frequent practice of hunting, and by the unwearied training of his body and mind, he has acquired the habit of subduing all that is beneath the heavens. How can I make worthy recompense for the honours which he has bestowed upon me? If I give him the land which was promised to Abraham and shown to Joshua, it is so far away that he could not defend it from the barbarians: or if, like the high-souled king that he is, he tried to defend it I fear that the provinces which lie upon the frontiers of the Frankish kingdom would revolt from his empire. But in this way I will try to show my gratitude for his generosity. I will give that land into his power; and I will rule over it as his representative. Whenever he likes or whenever there is a good opportunity he shall send me envoys; and he will find me a faithful manager of the revenue of that province.”

At this sight, Haroun, the bravest man to bear that name, recognized Charles's greater power from very small signs. He burst out in praise: “Now I know that what I heard about my brother Charles is true. Through frequent hunting and tireless training of body and mind, he has learned to subdue everything under heaven. How can I properly repay him for the honors he has given me? If I give him the land promised to Abraham and shown to Joshua, it is too far away. He could not defend it from the barbarians. Or, if he tried to defend it, as the noble king he is, I fear the provinces on the borders of the Frankish kingdom would revolt against his empire. But I will try to show my gratitude for his generosity in this way. I will give him power over that land, and I will govern it as his representative. He may send me envoys whenever he wishes or whenever there is a good opportunity. And he will find that I faithfully manage the revenue of that province.”

Thus was brought to pass what the poet spoke of as an impossibility:—

So what the poet said was impossible came to pass:

for through the energy of the most vigorous Charles it was found not merely possible but quite easy for his envoys to go and return; and the messengers of Haroun, whether young or old, passed easily from Parthia into Germany and returned from Germany to Parthia. (And the poet’s words are true, whatever interpretation the grammarians put on “the river Arar,”[^80] whether they think it an affluent of the Rhone or the Rhine; for they have fallen into confusion on this point through their ignorance of the locality). I could call on Germany to bear witness to my words; for in the time of your glorious father Lewis the land was compelled to pay a penny for every acre of land held under the law towards the redemption of Christian captives in the Holy Land; and they made their wretched appeal in the name of the dominion anciently held over that land by your great-grandfather Charles and your grandfather Lewis.

For the energetic and vigorous Charles made it not merely possible, but quite easy, for his envoys to travel and return. Haroun’s messengers, whether young or old, also traveled easily from Parthia to Germany and back. (And the poet’s words are true, whatever the grammarians make of “the river Arar,”[^80] whether they think it is a tributary of the Rhone or the Rhine. Their ignorance of the region has confused them on this point.) I could call on Germany to bear witness to my words. In the time of your glorious father Lewis, the land was required to pay a penny for every acre held under the law. The money was to ransom Christian captives in the Holy Land. And they made their desperate appeal in the name of the dominion once held over that land by your great-grandfather Charles and your grandfather Lewis.

10. Now as the occasion has arisen to make honourable mention of your never-sufficiently-praised father,[^81] I should like to recall some prophetic words which the most wise Charles is known to have uttered about him. When he was six years old and had been most carefully reared in the house of his father, he was thought (and justly) to be wiser than men sixty years of age. His father then, hardly thinking it possible that he could bring him to see his grandfather, nevertheless took him from his mother, who had reared him with the most tender care, and began to instruct him how to conduct himself with propriety and modesty in the presence of the emperor; and how if he were asked a question he was to make answer and show in all things deference to his father. Thereafter he took him to the palace; and, on the first or second day, the emperor noted him with interest standing among the rest of the courtiers. “Who is that little fellow?” he said to his son; and he had for answer: “He is mine, sire; and yours if you deign to have him.” So he said: “Give him to me”; and, when that was done, he took the little fellow and kissed him and sent him back to the place where he had formerly stood. But now he knew his own rank; and thought it shame to stand lower than any one who was lower in rank than the emperor; so with perfect composure of mind and body he took his place on terms of equality with his father. The most prophetic Charles noticed this; and, calling his son Lewis, told him to find out the name of the boy; and why he acted in this way; and what it was that made him bold enough to claim equality with his father. The answer that Lewis got was founded on good reason: “When I was your vassal,” he said, “I stood behind you and among soldiers of my own rank, as I was bound to do: but now I am your ally and comrade in arms, and so I rightly claim equality with you.” When Lewis reported this to the emperor, the latter gave utterance to words something like these:—“If that little fellow lives he will be something great.” (I have borrowed these words from the Life of Saint Ambrose,[^82] because the actual words that Charles used cannot be translated directly into Latin. And it seems fair to apply the prophecy which was made of Saint Ambrose to Lewis; for Lewis closely resembled the saint, except in such points as are necessary to an earthly commonwealth, as for instance marriage and the use of arms; and in the power of his kingdom and his zeal for religion, Lewis was, if I may say so, superior to Saint Ambrose. He was a Catholic in faith, devoted to the worship of God, and the unwearied ally, protector, and defender of the servants of Christ.

10. Now that the occasion has arisen to honor your father, who can never be praised enough,[^81] I would like to recall some prophetic words that the very wise Charles is known to have spoken about him. At six years old, the boy had been brought up with great care in his father’s house. He was thought, justly, to be wiser than men of sixty. His father hardly thought he could bring the boy to see his grandfather. Still, he took him from his mother, who had raised him with the tenderest care. He began to teach him how to behave properly and modestly before the emperor. He also taught him how to answer questions and show deference to his father in everything. Then his father took him to the palace. On the first or second day, the emperor noticed him with interest among the other courtiers. “Who is that little fellow?” he asked his son. His son answered, “He is mine, sire, and yours if you wish to have him.” The emperor said, “Give him to me.” When his son had done so, the emperor took the boy, kissed him, and sent him back to his former place. But the boy now knew his own rank. He thought it shameful to stand below anyone except the emperor. So, perfectly calm in mind and body, he took his place as his father’s equal. The prophetic Charles noticed this. He called his son Lewis and told him to find out the boy’s name and why he was acting this way. He also wanted to know what made the boy bold enough to claim equality with his father. The answer Lewis received was well reasoned. “When I was your vassal,” the boy said, “I stood behind you and among soldiers of my own rank, as I was bound to do. But now I am your ally and comrade in arms, so I rightly claim equality with you.” When Lewis reported this to the emperor, the emperor said something like this: “If that little fellow lives he will be something great.” (I have borrowed these words from the Life of Saint Ambrose,[^82] because Charles’s actual words cannot be translated directly into Latin. It seems fair to apply the prophecy made about Saint Ambrose to Lewis. Lewis closely resembled the saint, except in matters necessary to an earthly state, such as marriage and the use of arms. In the power of his kingdom and his zeal for religion, Lewis was, if I may say so, superior to Saint Ambrose. He was a Catholic in faith, devoted to the worship of God, and the tireless ally, protector, and defender of the servants of Christ.

Here is an instance of this. When our faithful Abbot Hartmuth—who is now your hermit—reported to him that the little endowment of Saint Gall, which was due not to royal munificence but to the petty offerings of private people, was not defended by any special charter such as other monasteries have, nor even by the laws that are common to all people, and so was unable to procure any defender or advocate, King Lewis himself resisted all our opponents, and was not ashamed to proclaim himself the champion of our weakness in the presence of all his nobles. At the same time too he wrote a letter to your genius directing that we should have licence to make petition, after taking a special vote, for whatever we would through your authority. But alas, what a stupid creature I am! I have been probably drawn aside by my personal gratitude for the special kindness he showed us, away from his general and indescribable goodness and greatness and nobleness.)

Here is an example. Our faithful Abbot Hartmuth, who is now your hermit, reported to King Lewis about Saint Gall's small endowment. The endowment came from the modest gifts of private people, not from royal generosity. It was not protected by a special charter like those other monasteries had. It was not even protected by the laws that applied to everyone. So Saint Gall could not find a defender or advocate. King Lewis himself stood against all our opponents. He was not ashamed to declare himself the champion of our weakness before all his nobles. At the same time, he wrote to your genius. He directed that, after a special vote, we should be allowed to petition for whatever we wished through your authority. But alas, what a fool I am! My personal gratitude for the special kindness he showed us has probably led me away from his general and indescribable goodness, greatness, and nobility.)

11. Now Lewis, King and Emperor of all Germany, of the provinces of Rhætia and of ancient Francia, of Saxony too and of Thuringia, of the provinces of Pannonia and of all northern nations, was of large build and handsome; his eyes sparkled like the stars, his voice was clear and manly. His wisdom was quite out of the common, and he added to it by constantly applying his singularly acute intellect to the study of the scriptures. He showed wonderful quickness too in anticipating or overcoming the plots of his enemies, in bringing to an end the quarrels of his subjects, and in procuring every kind of advantage for those who were loyal to him. More even than his ancestors he came to be a terror to all the heathen that stood round about his kingdom. And he deserved his good fortune; for he never defiled his tongue by condemning, nor his hands by shedding Christian blood: except once only, and then upon the most absolute necessity. But I dare not tell that story until I see a little Lewis or a Charles standing by your side.[^83] After that one slaughter, nothing could induce him to condemn anyone to death. But the measure of compulsion which he used against those who were accused of disloyalty or plots was merely this: he deprived them of office, and no new circumstance and no length of time could then soften his heart so as to restore them to the former rank. He surpassed all men in his zealous devotion to prayer, religious fasting and the care of the service of God; and like Saint Martin, whatever he was doing, he prayed to God as though he were face to face with Him. On certain days he abstained from flesh and all pleasant food. At the time of litanies he used to follow the cross with unshod feet from his palace as far as the cathedral; or if he were at Regensburg as far as the church of Saint Hemmeramm.[^84] In other places he followed the customs of those whom he was with. He built new oratories of wonderful workmanship at Frankfurt and Regensburg. In the latter place, as stones were wanting to complete the immense fabric, he ordered the walls of the city to be pulled down; and in certain holes in the wall they found bones of men long dead, wrapped in so much gold, that not only did it serve to decorate the cathedral, but also he was able to furnish certain books that were written on the subject with cases of the same material nearly a finger thick. No clerk could stay with him, or even come into his presence, unless he were able to read and chant. He despised monks who broke their vows, and loved those who kept them. He was so full of sweet-tempered mirth, that, if anyone came to him in a morose mood, merely to see him and exchange a few words with him sent the visitor away with raised spirits. If anything evil or foolish was done in his presence, or if it happened that he were told of it, then a single glance of his eyes was enough to check everything, so that what is written of the eternal Judge who sees the hearts of men (viz. “A King that sitteth on the throne of judgment, scattereth away all evil with His eyes”) might be fairly said to have begun in him, beyond what is usually granted to mortals.

11. Lewis was king and emperor of all Germany, the provinces of Rhætia and ancient Francia, Saxony, Thuringia, the provinces of Pannonia, and all the northern nations. He was large and handsome. His eyes sparkled like stars, and his voice was clear and manly. His wisdom was exceptional. He increased it by constantly applying his remarkably sharp mind to the study of scripture. He was also wonderfully quick to anticipate or overcome his enemies’ plots and settle quarrels among his subjects. He was equally quick to secure every kind of advantage for those loyal to him. Even more than his ancestors, he became a terror to all the heathen peoples surrounding his kingdom. He deserved his good fortune. He never defiled his tongue by condemning Christians or his hands by shedding their blood, except once, when it was absolutely necessary. But I dare not tell that story until I see a little Lewis or a Charles standing by your side.[^83] After that one slaughter, nothing could persuade him to condemn anyone to death. His only punishment for those accused of disloyalty or plotting was to remove them from office. Afterward, no new development and no passage of time could soften his heart enough to restore their former rank. He surpassed all men in his devotion to prayer, religious fasting, and the service of God. Like Saint Martin, whatever he was doing, he prayed to God as if he were face to face with him. On certain days he abstained from meat and all enjoyable food. During litanies, he followed the cross barefoot from his palace to the cathedral. If he was in Regensburg, he went as far as the church of Saint Hemmeramm.[^84] Elsewhere, he followed the customs of the people he was with. He built new oratories of wonderful workmanship at Frankfurt and Regensburg. At Regensburg, there were not enough stones to complete the immense building, so he ordered the city walls pulled down. In certain holes in the wall, workers found the bones of men long dead, wrapped in a great quantity of gold. There was enough gold not only to decorate the cathedral but also to make cases for certain books written on the subject. The gold cases were nearly a finger thick. No clerk could stay with him or even come into his presence unless he could read and chant. He despised monks who broke their vows and loved those who kept them. His good-natured cheer was so great that anyone who came to him in a gloomy mood left in better spirits. The visitor needed only to see him and exchange a few words with him. If anything evil or foolish was done in his presence, or if he was told of such an act, a single glance from him was enough to stop it all. It could fairly be said that what is written of the eternal Judge, who sees into human hearts, had begun to be true of Lewis beyond what is usually granted to mortals: “A King that sitteth on the throne of judgment, scattereth away all evil with His eyes”.

All this I have written by way of digression, hoping that, if life lasts and Heaven is propitious, I may in time to come write much more concerning him.

I have written all this as a digression. I hope that, if I live and Heaven favors me, I may write much more about him in the future.

12. But I must return to my subject. While Charles was detained for a little at Aix by the arrival of many visitors and the hostility of the unconquered Saxons and the robbery and piracy of the Northmen and Moors, and while the war against the Huns was being conducted by his son Pippin, the barbarous nations of the north attacked Noricum and eastern Frankland and ravaged a great part of it. When he heard of this he humiliated them in his own person; and he gave orders that all the boys and children of the invaders should be “measured with the sword”; and if anyone exceeded that measurement he should be shortened by a head.

12. But I must return to my subject. Charles was delayed for a while at Aix by the arrival of many visitors. He was also delayed by the hostility of the unconquered Saxons and the raids and piracy of the Northmen and Moors. Meanwhile, his son Pippin was fighting the Huns. At that time, the barbarian nations of the north attacked Noricum and eastern Frankland and ravaged much of that region. When Charles heard of the attack, he personally humbled them. He ordered that all the boys and children of the invaders be “measured with the sword”. If anyone was taller than the sword, he was to be beheaded.

This incident led to another much greater and more important. For, when your imperial majesty’s most holy grandfather departed from life, certain giants (like to those who, Scripture tells us, were begotten by the sons of Seth from the daughters of Cain), blown up with the spirit of pride and doubtless like to those who said, “What part have we in David and what inheritance in the son of Esau?”—these mighty men, I say, despised the most worthy children of Charles, and each tried to seize for himself the command in the kingdom and themselves to wear the crown. Then some of the middle class were moved by the inspiration of God to declare that, as the renowned Emperor Charles had once measured the enemies of Christianity with the sword, so, as long as any of his progeny could be found of the length of a sword, he must rule over the Franks and over all Germany too: thereupon that devilish group of conspirators was as it were struck with a thunderbolt, and scattered in all directions.

This incident led to another that was far greater and more important. Your imperial majesty’s most holy grandfather died, and certain giants became swollen with pride. They were like those whom Scripture says were born to the sons of Seth and the daughters of Cain. No doubt they were also like those who said, “What part have we in David and what inheritance in the son of Esau?” These mighty men despised Charles’s most worthy children. Each tried to seize power in the kingdom and wear the crown himself. Then God inspired some of the middle class to speak out. They declared that the renowned Emperor Charles had once measured the enemies of Christianity with the sword. So, as long as any of his descendants could be found who was as tall as a sword was long, that descendant must rule over the Franks and all Germany too. At that, the devilish group of conspirators scattered in all directions, as if struck by a thunderbolt.

But, after conquering the external foe, Charles was attacked at the hands of his own people in a remarkable but unavailing plot.[^85] For on his return from the Slavs into his own kingdom he was nearly captured and put to death by his son, whom a concubine had borne to him and who had been called by his mother by the ill-omened name of the most glorious Pippin. The plot was found out in the following manner. This son of Charles had been plotting the death of the emperor with a gathering of nobles, in the church of Saint Peter; and when their debate was over, fearful of every shadow, he ordered search to be made, to see whether anyone was hidden in the corners or under the altar. And behold they found, as they feared, a clerk hidden under the altar. They seized him and made him swear that he would not reveal their conspiracy. To save his life, he dared not refuse to take the oath which they dictated: but, when they were gone, he held his wicked oath of small account and at once hurried to the palace. With the greatest difficulty he passed through the seven bolted gates, and coming at length to the emperor’s chamber knocked upon the door. The most vigilant Charles fell into a great astonishment, as to who it was that dared to disturb him at that time of night. He however ordered the women (who followed in his train to wait upon the queen and the princesses) to go out and see who was at the door and what he wanted. When they went out and found the wretched creature, they bolted the door in his face and then, bursting with laughter and stuffing their dresses into their mouths, they tried to hide themselves in the corners of the apartments. But that most wise emperor, whose notice nothing under heaven could escape, asked straitly of the women who it was and what he wanted. When he was told that it was a smooth-faced, silly, half-mad knave, dressed only in shirt and drawers, who demanded an audience without delay, Charles ordered him to be admitted. Then he fell at the emperor’s feet and showed all that had happened. So all the conspirators, entirely unsuspicious of danger, were seized before the third hour of the day and most deservedly condemned to exile or some other form of punishment. Pippin himself, a dwarf and a hunchback, was cruelly scourged, tonsured, and sent for some time as a punishment to the monastery of Saint Gall; the poorest, it was judged, and the straitest in all the emperor’s broad dominions.

But after conquering his foreign enemy, Charles was attacked by his own people in a remarkable but unsuccessful plot.[^85] On his return to his kingdom from the land of the Slavs, he was nearly captured and killed by his son. The son had been born to him by a concubine, who had given him the ill-omened name of the most glorious Pippin. The plot was discovered in the following way. Charles’s son had been plotting the emperor’s death with a group of nobles in the church of Saint Peter. When their discussion ended, he was afraid of every shadow. He ordered a search of the corners and the space under the altar for anyone hiding there. And indeed, just as they feared, they found a clerk hiding under the altar. They seized him and made him swear not to reveal their conspiracy. To save his life, he dared not refuse the oath they dictated. But once they had gone, he thought little of his wicked oath and hurried to the palace. With great difficulty, he passed through the seven bolted gates. At last he reached the emperor’s chamber and knocked on the door. The ever watchful Charles was astonished that anyone dared disturb him at that hour of the night. He ordered the women to go out and see who was there and what he wanted. These women traveled with him to attend the queen and the princesses. When they found the wretched creature, they bolted the door in his face. Then they burst out laughing and tried to hide in the corners of the rooms, stuffing their dresses into their mouths. But that most wise emperor, whose notice nothing under heaven could escape, pressed the women to tell him who it was and what he wanted. They told him it was a smooth-faced, silly, half-mad knave, dressed only in a shirt and drawers. The man was demanding an immediate audience, so Charles ordered them to admit him. The clerk fell at the emperor’s feet and told him everything that had happened. Before the third hour of the day, all the conspirators were seized, while they were completely unsuspecting of danger. They were most deservedly sentenced to exile or some other punishment. Pippin himself, a dwarf and a hunchback, was cruelly whipped and tonsured. As punishment, he was sent for a time to the monastery of Saint Gall. It was considered the poorest and most austere monastery in all the emperor’s vast dominions.

A short time afterwards some of the Frankish nobles sought to do violence to their king. Charles was well aware of their intentions, and yet did not wish to destroy them; because, if only they were loyal, they might be a great protection to all Christian men. So he sent messengers to this Pippin and asked him his advice in the matter.

A short time later, some Frankish nobles planned to harm their king. Charles knew their intentions, but he did not want to destroy them. If they were loyal, they could offer great protection to all Christians. So he sent messengers to Pippin and asked for his advice on the matter.

They found him in the monastery garden, in the company of the elder brothers, for the younger ones were detained by their work.[^86] He was digging up nettles and other weeds with a hoe, that the useful herbs might grow more vigorously. When they had explained to him the reason of their coming he sighed deeply, from the very bottom of his heart, and said in reply:—“If Charles thought my advice worth having he would not have treated me so harshly. I give him no advice. Go, tell him what you found me doing.” They were afraid to go back to the dreaded emperor without a definite answer, and again and again asked him what message they should convey to their lord. Then at last he said in anger:—“I will send him no message except—what I am doing! I am digging up the useless growths in order that the valuable herbs may be able to develop more freely.”

They found him in the monastery garden with the older brothers. The younger brothers were busy with their work.[^86] He was using a hoe to dig up nettles and other weeds so that the useful herbs could grow better. When the visitors explained why they had come, he sighed deeply, from the bottom of his heart. He replied, “If Charles thought my advice was worth having, he would not have treated me so harshly. I have no advice for him. Go and tell him what you found me doing.” They were afraid to return to the dreaded emperor without a definite answer. Again and again, they asked him what message they should take to their lord. At last he said angrily, “I will send him no message except what I am doing! I am digging up the useless plants so that the valuable herbs can grow more freely.”

So they went away sorrowfully thinking that they were bringing back a foolish answer. When the emperor asked them upon their arrival what answer they were bringing, they answered sorrowfully that after all their labour and long journeying they could get no definite information at all. Then that most wise king asked them carefully where they had found Pippin, what he was doing, and what answer he had given them; and they said: “We found him sitting on a rustic seat turning over the vegetable garden with a hoe. When we told him the cause of our journey we could extract no other reply than this, even by the greatest entreaties: ‘I give no message, except—what I am doing! I am digging up the useless growths in order that the valuable herbs may be able to develop more freely.’” When he heard this the emperor, not lacking in cunning and mighty in wisdom, rubbed his ears and blew out his nostrils and said: “My good vassals, you have brought back a very reasonable answer.” So while the messengers were fearing that they might be in peril of their lives, Charles was able to divine the real meaning of the words. He took all those plotters away from the land of the living; and so gave to his loyal subjects room to grow and spread, which had previously been occupied by those unprofitable servants. One of his enemies, who had chosen as his part of the spoil of the empire the highest hill in France and all that could be seen from it, was, by Charles’s orders, hanged upon a high gallows on that very hill. But he bade his bastard son Pippin choose the manner of life that most pleased him. Upon this permission being given him, he chose a post in a monastery then most noble but now destroyed.[^87] (Who is there that does not know the manner of its destruction! But I will not tell the story of its fall until I see your little Bernard with a sword girt upon his thigh.)

So they went away sadly, thinking they were bringing back a foolish answer. When they arrived, the emperor asked what answer they had brought. They replied sadly that, despite all their effort and long journey, they had obtained no definite information. Then the very wise king questioned them carefully. He asked where they had found Pippin, what he was doing, and what answer he had given them. They said: “We found him sitting on a simple seat, turning over the vegetable garden with a hoe. We told him why we had come and begged him for a reply. But we could get no answer except this: ‘I have no message, except what I am doing! I am digging up the useless plants so that the valuable herbs can grow more freely.’” When the emperor heard this, he rubbed his ears and blew out his nostrils. He was both cunning and very wise. He said: “My good vassals, you have brought back a very reasonable answer.” The messengers feared for their lives, but Charles understood the real meaning of Pippin’s words. He put all the plotters to death. In this way, he gave his loyal subjects room to grow and spread where those useless servants had stood before. One of his enemies had chosen the highest hill in France and everything visible from it as his share of the empire. By Charles’s orders, he was hanged on a high gallows on that very hill. But Charles told his illegitimate son Pippin to choose whatever way of life pleased him most. Given this choice, Pippin chose a place in a monastery that was then most noble but has now been destroyed.[^87] (Who does not know how it was destroyed! But I will not tell the story of its fall until I see your little Bernard with a sword fastened at his side.)

The magnanimous Charles was often angry because he was urged to go out and fight against foreign nations, when one of his nobles might have accomplished the task. I can prove this from the action of one of my own neighbours. There was a man of Thurgau,[^88] of the name of Eishere, who as his name implies was “a great part of a terrible army”[^89] and so tall that you might have thought him sprung from the race of Anak, if they had not lived so long ago and so far away. Whenever he came to the river Dura and found it swollen and foaming with the torrents from the mountains, and could not force his huge charger to enter the stream (though stream I must not call it, but hardly melted ice), then he would seize the reins and force his horse to swim through behind him, saying: “Nay, by Saint Gall, you must come, whether you like it or not!”

The generous Charles was often angry when people urged him to fight foreign nations himself, because one of his nobles could have done the job. I can prove this from what one of my own neighbors did. There was a man from Thurgau,[^88] named Eishere. His name meant “a great part of a terrible army.”[^89] He was so tall that you might have thought he came from the race of Anak. But they had lived too long ago and too far away. Whenever Eishere came to the river Dura, he sometimes found it swollen and foaming with torrents from the mountains. It was hardly a river, though, but barely melted ice. When he could not force his huge warhorse into the water, he would take the reins and make the horse swim behind him. He would say: “No, by Saint Gall, you must come, whether you like it or not!”

Well, this man followed the emperor and mowed down the Bohemians and Wiltzes and Avars as a man might mow down hay; and spitted them on his spear like birds. When he came home the sluggards asked him how he had got on in the country of the Winides; and he, contemptuous of some and angry with others, replied: “Why should I have been bothered with those tadpoles? I used sometimes to spit seven or eight or nine of them on my spear and carry them about with me squealing in their gibberish. My lord king and I ought never to have been asked to weary ourselves in fighting against worms like those.”

Well, this man followed the emperor and mowed down the Bohemians, Wiltzes, and Avars as a man might mow hay. He impaled them on his spear like birds. When he came home, the lazy men asked how he had fared in the country of the Winides. He despised some of them and was angry with others, so he replied: “Why should I have bothered with those tadpoles? I sometimes used to impale seven or eight or nine of them on my spear. I would carry them around, squealing in their gibberish. My lord the king and I should never have been asked to tire ourselves out fighting worms like those.”

13. Now about the same time that the emperor was putting the finishing touch to the war with the Huns, and had received the surrender of the races that I have just mentioned, the Northmen left their homes and disquieted greatly the Gauls and the Franks. Then the unconquered Charles returned and tried to attack them by land in their own homes, by a march through difficult and unknown country. But, whether it was that the providence of God prevented it in order that, as the Scripture says, He might make trial of Israel, or whether it was that our sins stood in the way, all his efforts came to nothing. One night, to the serious discomfort of the whole army, it was calculated that fifty yoke of oxen belonging to one abbey had died of a sudden disease. Afterwards when Charles was making a prolonged journey through his vast empire, Gotefrid, king of the Northmen, encouraged by his absence, invaded the territory of the Frankish kingdom and chose the district of the Moselle for his home.[^90] But Gotefrid’s own son (whose mother he had just put away and taken to himself a new wife) caught him, while he was pulling off his hawk from a heron, and cut him through the middle with his sword. Then, as happened of old when Holofernes was slain, none of the Northmen dare trust any longer in his courage or his arms; but all sought safety in flight. And thus the Franks were freed without their own effort, that they might not after the fashion of Israel boast themselves against God. Then Charles, the unconquered and the invincible, glorified God for His judgment; but complained bitterly that any of the Northmen had escaped because of his absence. “Ah, woe is me!” he said, “that I was not thought worthy to see my Christian hands dabbling in the blood of those dog-headed fiends.”

13. Around the same time, the emperor was finishing the war with the Huns and had received the surrender of the peoples I have just mentioned. The Northmen left their homes and caused great trouble for the Gauls and the Franks. Then the unconquered Charles returned and tried to attack them in their own lands. He marched overland through difficult, unfamiliar country. But all his efforts came to nothing. Perhaps God prevented his success so that, as Scripture says, he might test Israel. Or perhaps our sins stood in the way. One night, fifty yoke of oxen belonging to one abbey reportedly died of a sudden disease, causing serious hardship for the whole army. Later, while Charles was on a long journey through his vast empire, Gotefrid, king of the Northmen, was encouraged by his absence. He invaded the Frankish kingdom and made his home in the district of the Moselle.[^90] But Gotefrid’s own son caught him as he was pulling his hawk away from a heron. Gotefrid had just put aside the son’s mother and taken a new wife. His son cut him in two with his sword. Then, as in the old days when Holofernes was killed, none of the Northmen dared trust any longer in his courage or his weapons. Instead, all sought safety in flight. The Franks were freed without any effort of their own, so that they would not boast against God as Israel had done. Then Charles, the unconquered and invincible, praised God for his judgment. But he complained bitterly that any of the Northmen had escaped because he was absent. “Ah, woe is me!” he said, “that I was not considered worthy to see my Christian hands covered in the blood of those dog-headed fiends.”

14. It happened too that on his wanderings Charles once came unexpectedly to a certain maritime city of Narbonensian Gaul. When he was dining quietly in the harbour of this town, it happened that some Norman scouts made a piratical raid. When the ships came in sight some thought them Jews, some African or British merchants, but the most wise Charles, by the build of the ships and their speed, knew them to be not merchants but enemies, and said to his companions: “These ships are not filled with merchandise, but crowded with our fiercest enemies.” When they heard this, in eager rivalry, they hurried in haste to the ships. But all was in vain, for when the Northmen heard that Charles, the Hammer, as they used to call him, was there, fearing lest their fleet should be beaten back or even smashed in pieces, they withdrew themselves, by a marvellously rapid flight, not only from the swords but even from the eyes of those who followed them. The most religious, just and devout Charles had risen from the table and was standing at an eastern window. For a long time he poured down tears beyond price, and none dared speak a word to him; but at last he explained his actions and his tears to his nobles in these words:—“Do you know why I weep so bitterly, my true servants? I have no fear of those worthless rascals doing any harm to me; but I am sad at heart to think that even during my lifetime they have dared to touch this shore; and I am torn by a great sorrow because I foresee what evil things they will do to my descendants and their subjects.”

14. During his travels, Charles once came unexpectedly to a coastal city in Narbonensian Gaul. As he dined quietly in the town’s harbor, some Norman scouts appeared on a piratical raid. When their ships came into sight, some people thought they were Jews, others African or British merchants. But the very wise Charles recognized them as enemies, not merchants, by the ships’ design and speed. He said to his companions, “These ships are not filled with merchandise, but crowded with our fiercest enemies.” On hearing this, his companions eagerly raced one another to the ships. But their efforts were in vain. The Northmen heard that Charles was there. They called him the Hammer, and feared that their fleet might be driven back or even smashed to pieces. So they fled with remarkable speed, escaping not only the swords of their pursuers but even their sight. The deeply religious, just, and devout Charles rose from the table and stood at an eastern window. For a long time he shed priceless tears, and no one dared speak to him. At last he explained his actions and his tears to his nobles: “Do you know why I weep so bitterly, my faithful servants? I do not fear that those worthless rascals will harm me. But it saddens me that they have dared to touch this shore even in my lifetime. And I am torn by great sorrow because I foresee the evil they will do to my descendants and their subjects.”

May the protection of our Master Christ prevent the accomplishment of this prophecy; may your sword, tempered already in the blood of the Nordostrani, resist it! The sword of your brother Carloman will help, which now lies idle and rusted, not for want of spirit, but for want of funds, and because of the narrowness of the lands of your most faithful servant Arnulf.[^91] If your might wills it, if your might orders it, it will easily be made bright and sharp again. These and the little shoot of Bernard form the only branch that is left of the once prolific root of Lewis, to flourish under the wonderful growth of your protection. Let me insert here therefore in the history of your namesake Charles an incident in the life of your great-great-grandfather Pippin: which perhaps some future little Charles or Lewis may read and imitate.

May the protection of our Master Christ keep this prophecy from coming true. May your sword, already tempered in the blood of the Nordostrani, resist it! Your brother Carloman’s sword will help. It now lies idle and rusted, not for lack of spirit, but for lack of funds and because the lands of your most faithful servant Arnulf are so small.[^91] If your might wills it, if your might orders it, Carloman’s sword can easily be made bright and sharp again. These, together with the little shoot of Bernard, form the only branch left of Lewis’s once fruitful root. May it flourish under the wonderful growth of your protection. Let me therefore add an incident from the life of your great-great-grandfather Pippin to this history of your namesake Charles. Perhaps some future little Charles or Lewis may read it and follow his example.

15. When the Lombards and other enemies of the Romans were attacking them, they sent ambassadors to this same Pippin, and asked him for the love of Saint Peter to condescend to come with all speed to their help. As soon as he had conquered his enemies he came victoriously to Rome,[^92] and this was the song of praise with which the citizens received him. “The fellow-citizens of the apostles and the servants of God have come to-day bringing peace, and making their native land glorious, to give peace to the heathen and to set free the people of the Lord.” (Many people, ignorant of the meaning and origin of this song, have been accustomed to sing it on the birthdays of the apostles.) Pippin feared the envy of the people of Rome (or, more truly, of Constantinople) and soon returned to Frankland.

15. When the Lombards and other enemies of the Romans attacked them, the Romans sent ambassadors to this same Pippin. For the love of Saint Peter, they asked him to come to their aid as quickly as possible. As soon as Pippin had conquered his enemies, he came to Rome in victory.[^92] The citizens welcomed him with this song of praise: “The fellow citizens of the apostles and the servants of God have come today, bringing peace and making their native land glorious. They have come to bring peace to the heathen and set the people of the Lord free.” (Many people, unaware of the song’s meaning and origin, have been accustomed to sing it on the apostles’ birthdays.) Pippin feared the envy of the people of Rome (or, more truly, of Constantinople) and soon returned to Frankland.

When he found that the nobles of his army were accustomed in secret to speak contemptuously of him, he ordered one day a huge and ferocious bull to be brought out; and then a savage lion to be let loose upon him. The lion rushed with tremendous fury on the bull, seized him by the neck and cast him on the ground. Then the king said to those who stood round him: “Now, drag off the lion from the bull, or kill the one on the top of the other.” They looked on one another, with a chill at their hearts, and could hardly utter these words amidst their sobs:—“Lord, what man is there under heaven, who dare attempt it?” Then Pippin rose confidently from his throne, drew his sword, and at one blow cut through the neck of the lion and severed the head of the bull from his shoulders. Then he put back his sword into its sheath and sat again upon his throne and said: “Well, do you think I am fit to be your lord? Have you not heard what the little David did to the giant Goliath, or what the child Alexander did to his nobles?” They fell to the ground, as though a thunderbolt had struck them, and cried: “Who but a madman would deny your right to rule over all mankind?”

When Pippin discovered that the nobles in his army secretly spoke of him with contempt, he ordered a huge, fierce bull to be brought out one day. Then he had a savage lion set loose on the bull. The lion rushed at the bull with tremendous fury, seized him by the neck, and threw him to the ground. Then the king said to those standing around him: “Now, drag the lion off the bull, or kill one while he is on top of the other.” They looked at one another, their hearts chilled with fear. Between sobs, they could hardly say: “Lord, what man under heaven would dare to try it?” Then Pippin rose confidently from his throne and drew his sword. With one blow, he cut through the lion’s neck and severed the bull’s head from his shoulders. Then he sheathed his sword, sat on his throne again, and said: “Well, do you think I am fit to be your lord? Have you not heard what little David did to the giant Goliath, or what the child Alexander did to his nobles?” They fell to the ground as if struck by a thunderbolt and cried: “Who but a madman would deny your right to rule over all mankind?”

Not only was his courage shown against beasts and men; but he also fought an incredible contest against evil spirits. The hot baths at Aix had not yet been built; but hot and healing waters bubbled from the ground. He ordered his chamberlain to see that the water was clean and that no unknown person was allowed to enter into them. This was done; and the king took his sword and, dressed only in linen gown and slippers, hurried off to the bath; when lo! the Old Enemy met him, and attacked him as though he would slay him. But the king, strengthened with the sign of the cross, made bare his sword; and, noticing a shape in human form, struck his unconquerable sword through it into the ground so far, that he could only drag it out again after a long struggle. But the shape was so far material that it defiled all those waters with blood and gore and horrid slime. But even this did not upset the unconquerable Pippin. He said to his chamberlain: “Do not mind this little affair. Let the defiled water run for a while; and then, when it flows clear again, I will take my bath without delay.”

His courage was shown not only against beasts and men. He also fought an incredible battle against evil spirits. The hot baths at Aix had not yet been built, but hot, healing water bubbled up from the ground. He ordered his chamberlain to make sure the water was clean and to let no strangers enter it. The chamberlain did as ordered. Then the king took his sword and hurried to the bath, wearing only a linen gown and slippers. But there, the Old Enemy met him and attacked him as if to kill him. Strengthened by the sign of the cross, the king drew his sword. Seeing a human shape, he drove his unconquerable sword through it and deep into the ground. It took a long struggle to pull the sword out again. But the shape was solid enough to foul all the water with blood, gore, and horrible slime. Even this did not upset the unconquerable Pippin. He said to his chamberlain: “Do not worry about this little affair. Let the fouled water run for a while. Then, when it runs clear again, I will take my bath without delay.”

16. I had intended, most noble emperor, to weave my little narrative only round your great-grandfather Charles, all of whose deeds you know well. But since the occasion arose which made it necessary to mention your most glorious father Lewis, called the illustrious, and your most religious grandfather Lewis, called the pious, and your most warlike great-great-grandfather Pippin the younger, I thought it would be wrong to pass over their deeds in silence, for the sloth of modern writers has left them almost untold. There is no need to speak of the elder Pippin, for the most learned Bede in his ecclesiastical history has devoted nearly a whole volume to him. But now that I have recounted all these things by way of digression I must swim swan-like back to your illustrious namesake Charles. But, if I do not curtail somewhat his feats in war, I shall never come to consider his daily habits of life. Now I will give with all possible brevity the incidents that occur to me.

16. Most noble emperor, I had intended to tell my little story only about your great-grandfather Charles. You know all his deeds well. But the occasion arose when I had to mention your most glorious father Lewis, called the illustrious, and your deeply religious grandfather Lewis, called the pious. I also had to mention your warlike great-great-grandfather Pippin the younger. I thought it would be wrong to pass over their deeds in silence. The laziness of modern writers has left those deeds almost untold. There is no need to speak of the elder Pippin. The learned Bede devoted nearly a whole volume to him in his ecclesiastical history. But now that I have told all these things as a digression, I must swim back like a swan to your illustrious namesake Charles. If I do not shorten my account of his feats in war, I shall never come to his daily habits. I will now tell, as briefly as possible, the incidents that come to mind.

17. When after the death of the ever-victorious Pippin the Lombards were again attacking Rome, the unconquered Charles, though he was fully occupied with business to the north of the Alps, marched swiftly into Italy. He received the Lombards into his service after they had been humbled in a war that was almost bloodless, or (one might say), after they had surrendered of their own free will; and to prevent them from ever again revolting from the Frankish kingdom or doing any injury to the territories of Saint Peter, he married the daughter of Desiderius, chief of the Lombards. But no long time afterwards, because she was an invalid and little likely to give issue to Charles, she was, by the counsel of the holiest of the clergy, put aside, even as though she were dead: whereupon her father in wrath bound his subjects to him by oath, and shutting himself up within the walls of Pavia, he prepared to give battle to the invincible Charles, who, when he had received certain news of the revolt, hurried to Italy with all speed.

17. After the death of the ever-victorious Pippin, the Lombards again attacked Rome. Though the unconquered Charles was fully occupied with affairs north of the Alps, he marched swiftly into Italy. He took the Lombards into his service after defeating them in an almost bloodless war. Or, one might say, they surrendered of their own free will. To prevent them from ever again rebelling against the Frankish kingdom or harming the territories of Saint Peter, he married the daughter of Desiderius, chief of the Lombards. But not long afterward, Charles set her aside, as if she were dead, on the advice of the holiest clergy. She was an invalid and unlikely to bear him children. In anger, her father bound his subjects to him by an oath. He shut himself inside the walls of Pavia and prepared to fight the invincible Charles. When Charles received certain news of the revolt, he hurried to Italy with all speed.

Now it happened that some years before one of the first nobles, called Otker, had incurred the wrath of the most terrible emperor, and had fled for refuge to Desiderius. When the near approach of the dreaded Charles was known, these two went up into a very high tower, from which they could see anyone approaching at a very great distance. When therefore the baggage-waggons appeared, which moved more swiftly than those used by Darius or Julius, Desiderius said to Otker: “Is Charles in that vast army?” And Otker answered: “Not yet.” Then when he saw the vast force of the nations gathered together from all parts of his empire, he said with confidence to Otker: “Surely Charles moves in pride among those forces.” But Otker answered: “Not yet, not yet.” Then Desiderius fell into great alarm and said, “What shall we do if a yet greater force comes with him?” And Otker said, “You will see what he is like when he comes. What will happen to us I cannot say.” And, behold, while they were thus talking, there came in sight Charles’s personal attendants, who never rested from their labours; and Desiderius saw them and cried in amazement, “There is Charles.” And Otker answered: “Not yet, not yet.” Then they saw the bishops and the abbots and the clerks of his chapel with their attendants. When he saw them he hated the light and longed for death, and sobbed and stammered, “Let us go down to hide ourselves in the earth from the face of an enemy so terrible.” And Otker answered trembling, for once, in happier days, he had had thorough and constant knowledge of the policy and preparations of the unconquerable Charles: “When you see an iron harvest bristling in the fields; and the Po and the Ticino pouring against the walls of the city like the waves of the sea, gleaming black with glint of iron, then know that Charles is at hand.” Hardly were these words finished when there came from the west a black cloud, which turned the bright day to horrid gloom. But as the emperor drew nearer the gleam of the arms turned the darkness into day, a day darker than any night to that beleaguered garrison. Then could be seen the iron Charles, helmeted with an iron helmet, his hands clad in iron gauntlets, his iron breast and broad shoulders protected with an iron breastplate: an iron spear was raised on high in his left hand; his right always rested on his unconquered iron falchion. The thighs, which with most men are uncovered that they may the more easily ride on horseback, were in his case clad with plates of iron: I need make no special mention of his greaves, for the greaves of all the army were of iron. His shield was all of iron: his charger was iron-coloured and iron-hearted. All who went before him, all who marched by his side, all who followed after him and the whole equipment of the army imitated him as closely as possible. The fields and open places were filled with iron; the rays of the sun were thrown back by the gleam of iron; a people harder than iron paid universal honour to the hardness of iron. The horror of the dungeon seemed less than the bright gleam of iron. “Oh the iron! Woe for the iron!” was the confused cry that rose from the citizens. The strong walls shook at the sight of the iron; the resolution of young and old fell before the iron. Now when the truthful Otker saw in one swift glance all this which I, with stammering tongue and the voice of a child, have been clumsily explaining with rambling words, he said to Desiderius: “There is the Charles that you so much desired to see”: and when he had said this he fell to the ground half dead.

Some years earlier, one of the leading nobles, named Otker, had angered the most terrible emperor. He had fled to Desiderius for refuge. When they learned that the dreaded Charles was approaching, the two men climbed a very high tower. From there, they could see anyone approaching from a great distance. Soon the baggage wagons appeared, moving faster than those used by Darius or Julius. Desiderius asked Otker, “Is Charles in that vast army?” Otker answered, “Not yet.” Then Desiderius saw the vast force of peoples gathered from every part of Charles’s empire. He said confidently to Otker, “Surely Charles rides proudly among those forces.” But Otker answered, “Not yet, not yet.” Greatly alarmed, Desiderius asked, “What shall we do if an even greater force comes with him?” Otker said, “You will see what he is like when he comes. I cannot say what will happen to us.” While they were talking, Charles’s personal attendants came into view. These attendants never rested from their labors. Desiderius saw them and cried out in amazement, “There is Charles.” But Otker answered, “Not yet, not yet.” Then they saw the bishops, abbots, and clerks of his chapel, along with their attendants. At the sight, Desiderius hated the light and longed for death. Sobbing and stammering, he said, “Let us go down and hide in the earth from such a terrible enemy.” Otker answered, trembling. In happier days, he had known the plans and preparations of the unconquerable Charles thoroughly and constantly. “When you see a harvest of iron bristling in the fields, then know that Charles is near. You will also see the Po and the Ticino pouring toward the city walls like waves of the sea, gleaming black with the glint of iron.” Hardly had Otker finished speaking when a black cloud appeared in the west and turned the bright day to dreadful gloom. But as the emperor drew nearer, the gleam of weapons and armor turned the darkness into day. To the besieged garrison, that day was darker than any night. Then they could see the iron Charles. He wore an iron helmet and iron gauntlets. An iron breastplate protected his iron chest and broad shoulders. In his left hand he raised an iron spear. His right hand always rested on his unconquered iron falchion. Most men leave their thighs uncovered so they can ride more easily, but Charles wore iron plates on his. I need not mention his greaves, for every soldier in the army wore iron greaves. His shield was entirely iron. His warhorse was iron-colored and iron-hearted. Everyone who went before him, marched beside him, or followed him imitated him as closely as possible. So did all the army’s equipment. Iron filled the fields and open spaces. Sunlight flashed off the iron. A people harder than iron honored the hardness of iron in everything they did. The horror of a dungeon seemed less frightening than the bright gleam of iron. “Oh, the iron! Woe for the iron!” rose the confused cry of the citizens. The strong walls shook at the sight of iron. The resolve of young and old alike gave way before it. The truthful Otker saw all this in one swift glance. I, with a stammering tongue and a child’s voice, have clumsily explained it in rambling words. Otker said to Desiderius, “There is the Charles you so much wanted to see.” After saying this, he fell to the ground half dead.

But as the inhabitants of the city, either through madness or because they entertained some hope of resistance, refused to let Charles enter on that day, the most inventive emperor said to his men: “Let us build to-day some memorial, so that we may not be charged with passing the day in idleness. Let us make haste to build for ourselves a little house of prayer, where we may give due attention to the service of God, if they do not soon throw open the city to us.” No sooner had he said it than his men flew off in every direction, collected lime and stones, wood and paint, and brought them to the skilled workmen who always accompanied him. And between the fourth hour of the day and the twelfth they built, with the help of the young nobles and the soldiers, such a cathedral, so provided with walls and roofs, with fretted ceilings and frescoes, that none who saw it could believe that it had taken less than a year to build. But, how on the next day some of the citizens wanted to throw open the gate; and some wanted to fight against him, even without hope of victory, or rather to fortify themselves against him; and how easily he conquered, took and occupied the city, without the shedding of blood, and merely by the exercise of skill;—all this I must leave others to tell, who follow your highness not for love, but in the hope of gain.

But the city’s inhabitants refused to let Charles enter that day. They did so either out of madness or because they hoped to resist him. So the ingenious emperor said to his men: “Let us build a memorial today, so that no one can accuse us of spending the day in idleness. Let us hurry to build a little house of prayer for ourselves. There we can give proper attention to the service of God, if they do not soon open the city to us.” As soon as he spoke, his men rushed off in every direction. They gathered lime, stones, wood, and paint, and brought them to the skilled workers who always traveled with him. With help from the young nobles and soldiers, the workers built a cathedral between the fourth and twelfth hours of the day. It had walls and roofs, decorated ceilings, and frescoes. No one who saw it could believe it had taken less than a year to build. The next day, some of the citizens wanted to open the gate. Others wanted to fight Charles, even without hope of victory, or rather to fortify themselves against him. Charles easily conquered, took, and occupied the city, without shedding blood and by skill alone. But I must leave others to tell that story. They follow your highness not for love, but in the hope of gain.

Then the most religious Charles marched on and came to the city of Friuli, which the pedants call Forum Julii. Now it happened just at this time that the bishop of that city (or, to use a modern word, the patriarch) was drawing near to the end of his life. Charles made haste to visit him, in order that he might designate his successor by name. But the bishop, with remarkable piety, sighed from the bottom of his heart and said: “Sire, I have held this bishopric for a long time without any use or profit; and now I leave it to the judgment of God and your disposal. For I do not wish, at the point of death, to add anything to the mountain of sin that I have heaped together during my life, for which I shall have to make answer to the inevitable and incorruptible Judge.” The most wise Charles was so pleased with these words, that he rightly thought him the equal in virtue of the ancient fathers.

Then the deeply religious Charles marched on to the city of Friuli, which the pedants call Forum Julii. At that time, the city's bishop was nearing the end of his life. To use a modern word, he was its patriarch. Charles hurried to visit him so that the bishop could name his successor. But the bishop, with remarkable piety, sighed deeply and said: “Sire, I have held this bishopric for a long time without doing any good or bringing any benefit. Now I leave it to God's judgment and your decision. At the point of death, I do not wish to add to the mountain of sin I have piled up during my life. I will have to answer for it before the inevitable and incorruptible Judge.” The wise Charles was so pleased by these words that he rightly considered the bishop equal in virtue to the ancient fathers.

After Charles, of all the energetic Franks the most energetic, had stayed in that country for a short time, while he was appointing a worthy successor to the deceased bishop, one festal day after the celebration of mass he said to his retinue: “We must not let leisure lead us into slothful habits: let us go hunting and kill something; and let us all go in the very clothes that we are wearing at this moment.” Now the day was cold and rainy and Charles was wearing a sheepskin, not much more costly than the cloak which Saint Martin wore when with bare arms he offered to God a sacrifice that received divine approval. But the others—for it was a holiday and they had just come from Pavia, whither the Venetians had carried all the wealth of the east from their territories beyond the sea—the others, I say, strutted in robes made of pheasant-skins and silk; or of the necks, backs and tails of peacocks in their first plumage. Some were decorated with purple and lemon-coloured ribbons; some were wrapped round with blankets and some in ermine robes. They scoured the thickets; they were torn by branches of trees, thorns, and briars; they were drenched with rain; they were defiled with the blood of wild beasts and the filth of the skins; and in this plight they returned home. Then the most crafty Charles said: “No one of us must take off his dress of skins before he goes to bed; they will dry better upon our bodies.” Then everyone, more anxious about his body than his dress, made search for fire and tried to warm himself. Then they returned and remained in attendance upon Charles far into the night before they were dismissed to their apartments. Then when they began to draw off their dresses of skins and their slender belts, the creased and shrunken garments could be heard even from a distance cracking like sticks broken when they are dry: and the courtiers sighed and groaned and lamented that they had lost so much money on a single day. They had received however a command from the emperor to appear before him next day in the same skin-garments. When they came it was no longer the splendid show of yesterday; for they looked dirty and squalid in their discoloured and rent clothes. Then Charles, full of guile, said to his chamberlain: “Give my sheepskin a rub and bring it to me.” It came quite white and perfectly sound and Charles took it and showed it to all those who were there and spoke as follows:—“Most foolish of mortal men! which of these dresses is the most valuable and the most useful, this one of mine which was bought for a piece of silver, or those of yours which you bought for pounds, nay for many talents?” Their eyes sank to the ground for they could not bear his most terrible censure.

Charles was the most energetic of all the energetic Franks. He stayed in that country for a short time while appointing a worthy successor to the dead bishop. One feast day, after mass, he said to his attendants: “We must not let leisure make us lazy. Let us go hunting and kill something. And let us all go in the very clothes we are wearing now.” The day was cold and rainy, and Charles wore a sheepskin. It cost little more than the cloak Saint Martin wore when he offered God a sacrifice with bare arms, and God approved it. But the others strutted about in robes made of pheasant skins and silk, or of the necks, backs, and tails of peacocks in their first plumage. It was a holiday, and they had just come from Pavia. The Venetians had brought all the wealth of the east there from their lands across the sea. Some of the robes were decorated with purple and lemon-colored ribbons. Some of the men were wrapped in blankets, and some wore ermine robes. They searched the thickets, and their clothes were torn by branches, thorns, and briars. They were drenched with rain and stained with the blood of wild beasts and the filth from their skins. In this state, they returned home. Then the very crafty Charles said: “None of us must take off his fur clothes before he goes to bed. They will dry better on our bodies.” Everyone was more worried about his body than his clothes, so each man looked for a fire and tried to warm himself. Then they returned to Charles and attended him until late into the night, before he dismissed them to their rooms. When they began to take off their fur clothes and slender belts, the creased and shrunken garments cracked like dry sticks breaking. The noise could be heard even from a distance. The courtiers sighed, groaned, and lamented that they had lost so much money in a single day. But the emperor had ordered them to appear before him the next day in the same fur clothes. When they came, they no longer made the splendid sight they had the day before. They looked dirty and miserable in their discolored and torn clothes. Then Charles, full of cunning, said to his chamberlain: “Rub down my sheepskin and bring it to me.” It came back quite white and perfectly intact. Charles took it, showed it to everyone there, and said: “Most foolish of mortal men! Which of these clothes is more valuable and useful? Mine, which I bought for a piece of silver, or yours, which you bought for pounds, indeed, for many talents?” They lowered their eyes to the ground, unable to bear his terrible rebuke.

Your most religious father imitated this example of the Great Charles all through his life, for he never allowed anyone, who seemed to him worthy of his notice or his teaching, to wear anything when on campaign against the enemy except the military accoutrements, and garments of wool and linen. If any of his servants, ignorant of this rule, happened to meet him with silk or silver or gold upon his person, he would receive a reprimand of the following kind and would depart a better and a wiser man. “Here’s a blaze of gold and silver and scarlet! Why, you wretched fellow, can’t you be satisfied with perishing yourself in battle if Fate so decides? Must you also give your wealth into the hands of the enemy; which might have gone to ransom your soul, but now will decorate the temples of the heathen?”

Your deeply religious father followed the example of the Great Charles throughout his life. On campaigns against the enemy, he allowed anyone he considered worthy of his attention or instruction to wear only military equipment and clothing made of wool and linen. If one of his servants did not know this rule and happened to meet him wearing silk, silver, or gold, he would scold the servant in the following way. The man would leave better and wiser. “What a blaze of gold and silver and scarlet! You wretched fellow, if Fate decides that you must die in battle, can’t you be satisfied with dying alone? Must you also hand your wealth over to the enemy? It could have been used to ransom your soul, but now it will decorate the temples of the heathen.”

But now, though you know it better than I do, I will tell again how, from early youth up to his seventieth year, the unconquered Lewis delighted in iron; and what an exhibition of his fondness for iron he made in the presence of the legates of the Northmen!

But now, although you know the story better than I do, I will tell it again. From his early youth until his seventieth year, the unconquered Lewis delighted in iron. And what a display of his fondness for iron he made before the envoys of the Northmen!

18. When the kings of the Northmen sent gold and silver as witness of their loyalty and their swords as a mark of their perpetual subjection and surrender, the king gave orders that the precious metals should be thrown upon the floor, and should be looked upon by all with contempt, and be trampled upon by all as though they were dirt. But, as he sat upon his lofty throne, he ordered the swords to be brought to him that he might make trial of them. Then the ambassadors, anxious to avoid the possibility of any suspicion of an evil design, took the swords by the very point (as servants hand knives to their masters) and thus gave them to the emperor at their own risk. He took one by the hilt and tried to bend the tip of the blade right back to the base; but the blade snapped between his hands which were stronger than the iron itself. Then one of the envoys drew his own sword from its sheath and offered it, like a servant, to the emperor’s service, saying: “I think you will find this sword as flexible and as strong as your all-conquering right hand could desire.” Then the emperor (a true emperor he! As the Prophet Isaiah says in his prophecy, “Consider the rock whence ye were hewn”: for he out of all the vast population of Germany, by the singular favour of God, rose to the level of the strength and courage of an earlier generation)—the emperor, I say, bent it like a vine-twig from the extreme point back to the hilt, and then let it gradually straighten itself again. Then the envoys gazed upon one another and said in amazement: “Would that our kings held gold and silver so cheap and iron so precious.”

18. The kings of the Northmen sent gold and silver as proof of their loyalty. They also sent their swords as a sign of their permanent submission and surrender. The king ordered the precious metals thrown on the floor. He ordered everyone to treat them with contempt and trample them like dirt. But as he sat on his high throne, he ordered the swords brought to him so he could test them. The ambassadors were anxious to avoid any suspicion that they meant harm. So they held the swords by their points and handed them to the emperor, risking injury themselves. They did this as servants hand knives to their masters. He took one sword by the hilt and tried to bend its tip all the way back to the base. But the blade snapped between his hands, which were stronger than iron itself. Then one of the envoys drew his own sword and offered it to the emperor as a servant would. He said: “I think you will find this sword as flexible and strong as your all-conquering right hand could wish.” The emperor was a true emperor! As the Prophet Isaiah says in his prophecy, “Consider the rock whence ye were hewn”. For, out of all the vast population of Germany, he alone rose to match the strength and courage of an earlier generation, through the special favor of God. The emperor, I say, bent the sword like a vine twig, bringing its tip back to the hilt. Then he let it slowly straighten again. The envoys looked at one another and said in amazement: “If only our kings valued gold and silver so little and iron so highly.”

19. As I have mentioned the Northmen I will show by an incident drawn from the reign of your grandfather in what slight estimation they hold faith and baptism. Just as after the death of the warrior King David, the neighbouring peoples, whom his strong hand had subdued, for a long time paid their tribute to his peaceful son Solomon: even so the terrible race of the Northmen still loyally paid to Lewis the tribute which through terror they had paid to his father, the most august Emperor Charles. Once the most religious Emperor Lewis took pity on their envoys, and asked them if they would be willing to receive the Christian religion; and, when they answered that always and everywhere and in everything they were ready to obey him, he ordered them to be baptised in the name of Him, of whom the most learned Augustine says: “If there were no Trinity, the Truth would never have said: ‘Go and teach all peoples, baptising them in the name of the Father, Son and Holy Ghost.’” The nobles of the palace adopted them almost as children, and each received from the emperor’s chamber a white robe and from their sponsors a full Frankish attire, of costly robes and arms and other decorations.

19. Since I have mentioned the Northmen, I will tell a story from your grandfather’s reign. It shows how little they value faith and baptism. After the death of the warrior King David, the neighboring peoples paid tribute to his peaceful son Solomon for a long time. David had subdued them by his strong hand. In the same way, the fearsome Northmen continued to pay tribute loyally to Lewis. They had paid it out of fear to his father, the most august Emperor Charles. Once the deeply religious Emperor Lewis took pity on their envoys. He asked if they would be willing to accept the Christian religion. They replied that they were always ready to obey him, everywhere and in everything. So he ordered them to be baptized in the name of him whom the learned Augustine spoke of. Augustine said: “If there were no Trinity, the Truth would never have said: ‘Go and teach all peoples, baptising them in the name of the Father, Son and Holy Ghost.’” The nobles of the palace took the envoys in almost as their own children. Each envoy received a white robe from the emperor’s chamber. Their sponsors also gave each of them a complete Frankish outfit, with costly robes, weapons, and other finery.

This was often done and from year to year they came in increasing numbers, not for the sake of Christ but for earthly advantage. They made haste to come, not as envoys any longer but as loyal vassals, on Easter Eve to put themselves at the disposal of the emperor; and it happened that on a certain occasion they came to the number of fifty. The emperor asked them whether they wished to be baptised, and when they had confessed he bade them forthwith be sprinkled with holy water. As linen garments were not ready in sufficient numbers he ordered shirts to be cut up and sewn together into the fashion of wraps. One of these was forthwith clapped upon the shoulders of one of the elder men; and when he had looked all over it for a minute, he conceived fierce anger in his mind, and said to the emperor: “I have gone through this washing business here twenty times already, and I have been dressed in excellent clothes of perfect whiteness; but a sack like this is more fit for clodhoppers than for soldiers. If I were not afraid of my nakedness, for you have taken away my own clothes and have given me no new ones, I would soon leave your wrap and your Christ as well.”

This happened often, and each year they came in greater numbers, not for Christ’s sake but for earthly gain. They hurried to come on Easter Eve, no longer as envoys but as loyal vassals, to place themselves at the emperor’s disposal. On one occasion, fifty of them came. The emperor asked whether they wished to be baptized. When they said they did, he ordered them to be sprinkled with holy water at once. There were not enough linen garments ready, so he ordered shirts to be cut up and sewn into wraps. One wrap was immediately thrown over the shoulders of one of the older men. After looking it over for a minute, he grew furious and said to the emperor: “I have been through this washing business here twenty times already, and I have been dressed in fine clothes of perfect whiteness. But a sack like this is better suited to farm laborers than soldiers. If I were not afraid of being naked, I would soon leave both your wrap and your Christ behind. You have taken away my own clothes and given me no new ones.”

Ah! how little do the enemies of Christ value the words of the Apostle of Christ where he says:—“All ye that are baptised in Christ, put on Christ”; and again: “Ye that are baptised in Christ are baptised in His death”; or that passage which is aimed especially at those who despise the faith and violate the sacraments: “Crucifying the Son of God afresh and putting Him to an open shame!” Oh! would that this were the case only with the heathen; and not also among those who are called by the name of Christ!

Ah! How little the enemies of Christ value the words of Christ’s Apostle! He says: “All of you who are baptized in Christ, put on Christ.” And again: “You who are baptized in Christ are baptized into his death.” Another passage is aimed especially at those who despise the faith and violate the sacraments: “Crucifying the Son of God again and putting him to public shame!” Oh, if only this were true of the heathen alone, and not also of those who bear Christ’s name!

20. Now I must tell a story about the goodness of the first Lewis, and then I shall come back to Charles. That most peaceable emperor Lewis, being free from the incursions of the enemy, gave all his care to works of religion, as, for instance, to prayer, to works of charity, to the hearing and just determinations of trials at law. His talents and his experience had made him very skilful in this latter business; and when one day there came to him one, who was considered a very Achitophel by all, and tried to deceive him he gave him this answer following, with courteous mien and kindly voice, though with some little agitation of mind. “Most wise Anselm,” he said, “if I may be allowed to say so, I would venture to observe that you are deviating from the path of rectitude.” From that day the reputation of that legal luminary sank to nothing in the eyes of all the world.

20. Now I must tell a story about the goodness of the first Lewis. Then I will return to Charles. The most peaceable Emperor Lewis was free from enemy raids. He devoted all his care to religious works, such as prayer and charity, and to hearing and judging legal cases fairly. His talent and experience had made him very skilled at judging cases. One day a man came to him and tried to deceive him. Everyone considered the man another Achitophel. Lewis answered him with a courteous manner and a kind voice, though he was a little troubled. “Most wise Anselm,” he said, “if I may say so, I would venture to suggest that you are straying from the path of honesty.” From that day, the reputation of that legal luminary fell to nothing in the eyes of all the world.

21. Moreover the most merciful Lewis was so intent on works of charity that he liked not merely to have them done in his sight, but even to do them with his own hand. Even when he was away he made special arrangements for the trial of cases in which the poor were concerned. He chose one of their own number, a man of small bodily strength, but apparently more courageous than the rest, and gave orders that he should decide offences committed by them; and should see to the restoration of stolen property, the requital of injuries and wounds, and in cases of greater crimes to the infliction of mutilation, decapitation, and the exposure of the bodies on the gallows. This man established dukes, tribunes, centurions and their representatives, and performed his task with energy.

21. Moreover, the most merciful Lewis was so devoted to charity that he not only liked to see good works done, but also to do them himself. Even when he was away, he made special arrangements for cases involving the poor to be heard. He chose one of the poor, a man who was physically weak but apparently braver than the rest. Lewis ordered him to judge offenses committed by the poor. The man was to see that stolen property was returned and that injuries and wounds were compensated for. For more serious crimes, he was to see that offenders were mutilated or beheaded and their bodies displayed on the gallows. He appointed dukes, tribunes, centurions, and their representatives, and carried out his task with energy.

Moreover the most merciful emperor, worshipping Christ in the persons of all the poor, was never weary of giving them food and clothing: and he did so especially on the day when Christ, having put off His mortal body, was preparing to take to Himself an incorruptible one. On that day it was his practice to make presents to each and every one of those who served in the palace or did duty in the royal court. He would order belts, leg coverings and precious garments brought from all parts of his vast empire to be given to some of his nobles; the lower orders would get Frisian cloaks of various colours; his grooms, cooks and kitchen-attendants got clothes of linen and wool and knives according to their needs. Then, when according to the Acts of the Apostles there was no one that was in need of anything, there was a universal feeling of gratitude. The ragged poor, now decently clad, raised their voices to heaven with the cry of “‘Kyrie Eleison’ to the blessed Lewis” through all the wide courts and the smaller openings of Aix (which the Latins usually call porches); and all the knights who could embraced the feet of the emperor; and those who could not get to him worshipped him afar off as he made his way to church. On one of these occasions one of the fools said in jest: “O happy Lewis, who on one day hast been able to clothe so many people. By Christ, I think that no one in Europe has clothed more than you this day except Atto.”[^93] When the emperor asked him how it was possible that Atto should have clothed more, the jester, pleased to have secured the attention of the emperor, said with a grin: “He has distributed to-day a vast number of new clothes.” The emperor, with the sweetest possible expression on his face, took this for the silly joke it was, and entered the church in humble devotion, and there behaved himself so reverently that he seemed to have our Lord Jesus Christ Himself before his bodily eyes.

The most merciful emperor worshipped Christ in the person of every poor person. He never tired of giving them food and clothing. He did so especially on the day when Christ, having put off his mortal body, was preparing to take on an incorruptible one. On that day, the emperor made gifts to everyone who served in the palace or the royal court. He ordered belts, leg coverings, and precious garments brought from all parts of his vast empire and given to some of his nobles. People of lower rank received Frisian cloaks of various colors. His grooms, cooks, and kitchen attendants received linen and woolen clothes and knives, according to their needs. Then, as in the Acts of the Apostles, no one lacked anything, and everyone felt grateful. The poor, once ragged but now decently clothed, raised their voices to heaven. Throughout the wide courtyards and smaller openings of Aix, they cried, “‘Kyrie Eleison’ to the blessed Lewis.” The Latins usually call these smaller openings porches. All the knights who could reach the emperor embraced his feet. Those who could not reach him worshipped him from a distance as he made his way to church. On one of these occasions, one of the fools joked: “O happy Lewis, who has managed to clothe so many people in one day. By Christ, I think no one in Europe has clothed more than you today except Atto.”[^93] The emperor asked how Atto could have clothed more people. Pleased to have the emperor's attention, the jester grinned and said: “He has handed out a vast number of new clothes today.” With the sweetest possible expression, the emperor took the remark for the silly joke it was. He entered the church in humble devotion and behaved so reverently that he seemed to see our Lord Jesus Christ himself before his eyes.

It was his habit to go to the baths every Saturday, not for any need there was of it, but because it gave him an opportunity of making presents; for he used to give everything that he took off, except his sword and belt, to his attendants. His liberality reached even to the lowest grades: insomuch that he once ordered all his attire to be given to one Stracholf, a glazier, and a servant of Saint Gall. When the servants of the barons heard of this, they laid an ambuscade for him on the road and tried to rob him. Then he cried out: “What are you doing? You are using violence to the glazier of the emperor!” They answered: “You can keep your office but …”

He made a habit of going to the baths every Saturday. He did not go because he needed to, but because it gave him a chance to give presents. He used to give his attendants everything he took off, except his sword and belt. His generosity extended even to those of the lowest rank. Once, he ordered all his clothes to be given to Stracholf, a glazier and servant of Saint Gall. When the barons’ servants heard of this, they ambushed Stracholf on the road and tried to rob him. He cried out: “What are you doing? You are attacking the emperor’s glazier!” They answered: “You can keep your office but …”

[Here the MS. ends, and the further adventures of Stracholf are left to conjecture.]

[The manuscript ends here, leaving Stracholf's further adventures to the reader's imagination.]