i 172. DRUTHMAB. 739
4. Life of St. Maximinus, bishop of Treves.1 It is in fifteen chapters and was written in 839. It is only a working over of an older Vita, and the connection of Lupus with it is question able.2
5. Life of St. Wigberty in thirty chapters, written in 836 at the request of Bun, abbot of Hersfeld.3 It tells the interesting story of how Wigbert came from England to Germany at the request of Boniface, how he became abbot of Fritzlar, where he died in 747, how he wrought miracles and how miracles at tended the removal of his relics to Hersfeld and were performed at his tomb.
§ 172. Druthmar.
I. CHRISTIANUS DRUTHMARUS : Opera omnia, in Migne, Tom. CVI. col.
1259-1520.
IT. CEILLIER, XII. 419-423. Hist. lit. de la France, V. 84-90. BliiR, 401-403.
CHRISTIAN DRUTHMAR was born in Aquitania in the first part of the ninth century. Before the middle of the century he became a monk of the Benedictine monastery of old Corbie.4 About 850 he was called thence to the abbey of Stavelot-Malmedy, in the diocese of Liege, to teach the Bible to the monks.5 It is not known whether he died there or returned to Corbie.
He was a very superior scholar for his age, well versed in Greek and with some knowledge of Hebrew. Hence his epithet, the "Grammarian" (i. e. Philologist). His fame rests
1 Vita Sancti Maximini, Episcopi Trcvirensi*, Migne, CXIX. col. 665-680.
2 Cf. Baluze (Migne, 1. c. col. 425) and Ebert, /. <-. p. 208.
s Vita Sancti Wigberli, abbatis Fritelarienxis, Migne, I. c. 679-694.
4 The monastery of Old Corbie was in Picardy, in the present department of Somme, nine miles by rail east of Amiens. That of New Corbie was in Westphalia, and was founded by Louis the Pious in 822 by a colony of monks from Old Corbie.
5 Stavelot is twenty-four miles southeast of Liege, in present Belgium. It is now a busy manufacturing place of four thousand inhabitants. Its abbey was founded in 651, and its abbots had princely rank and independent juris diction down to the peace of Luneville in 1801. The town of Malmedy lies about five miles to the northeast, and until 1815 belonged to the abbey of Stavelot. It is now in Prussia.
740 FOURTH PEEIOD. A. D. 590-1049.
upon his Commentary on Matthew* 's Gospel,1 a work distinguished for its clearness of statement, and particularly noticeable for its insistence upon the paramount importance of the historic sense, as the foundation of interpretation.2 To such a man the views of Pa^chasius Radbertus upon the Lord's Supper could have no attraction. Yet an attempt has been persistently made to show that in his comments upon Matt. 26 : 26-28, he teaches transubstantiation. Curiously enough, his exact language upon this interesting point cannot be now determined beyond peradventure, because every copy of the first printed edition, prepared by Wimphelin de Schelestadt, Strassburg 1514, has perished, and in the MS. in possession of the Cordelier Fathers at Lyons the critical passage reads differently from that in the second edition, by the Lutheran, Johannes Secerius, Hagenau 1530. In the Secerius text, now printed in the Lyons edition of the Fathers, and in Migne, the words are, verse 26, " HOG est corpus meum. Id est, in sacramento " (" This is my body. That is, in the sac rament," or the sacramental sign as distinct from the res sacramenti, or the substance represented). Verse 28, " Transfer ens spiritaliter corpus in panem, vinum in sanguinem " (" Transfer ring spiritually body into bread, wine into blood").3 In the MS. the first passage reads : " Id est, vere in sacramento subsistens" ("That is, truly subsisting in the sacrament"); and in the second the word "spiritaliter" is omitted. The Roman Catholics now 'generally admit the correctness of the printed text, and that the MS. has been tampered with, but insist that Druthmar is not opposed to the Catholic doctrine on the Eucharist.
The brief expositions of Luke and John4 are probably mere
1 Expositio in Matthseum Evangelistam, Migne, CVI. col. 1261-1504.
2 " Studui autem plus historicum sensum segui guam spiritalem, quia irrationabile mihi videtur spiritalem intelligentiam in libro aliquo quserere, et historicam penitus ignorare : cum historia fundamentum omnis intelligentise sit" etc. Ibid. col. 1262, 1. 6, fr. bel.
8 Ibid. col. 1476, 1. 16 and 3 fr. bel. * Ibid. col. 1503-1514, 1515-1520.