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.saevi.coloni.Other failings: epp.nos 290, 291, the former certainly, the latter probably, to Arch-bishop Jaenberht of Canterbury, although possibly several years apart; and com-pare also ep.no.17 (p.45), Isti sunt qui consuunt pulvillos sub omni cubitu et oves Christimorbidas faciant non sanatas, where Alcuin was presumably aware that the first state-ment was taken from Ez 13.18 although his audience may not have been.DMLBSdoes not give any example of debitum  conjugal dues (ep.no.291) earlier than thetwelfth century: but it is the familiar (or insufficiently familiar?) I Cor 7.3, whichBede previously, commenting on I Pt 3.7, had (mis-)interpreted wholly negatively:In epist.VII catholicas, ed.D.Hurst (CCSL 121; Turnhout, 1983), pp.243 4.Forligaturae etc.and degrees of disapproval towards them, see now Flint, Rise of Magic,pp.242 9, 326 7.In his ep.no.290 Alcuin says  I saw (videbam) these undesirablepractices : does he mean in Kent? in which case this is the only evidence that hewas ever there! or in his native Northumbria? compare the northern Northumbrianswho had once come down from the hills to be blessed by Cuthbert: Anon.vita IV5, ed.Colgrave, p.116.For rustici mores, see epp.nos 30 (Chase, Two Letter-Books,II/5), 61.182Ep.no.112 (p.163) to Arn, memoria rusticorum fragilis est: to be compared withBede s account of a miracle on the lower Tyne, recalled and recounted ab.rus-ticae simplicitatis viro, et simulandi prorsus ignaro, Vita (pr.) Cuthb.c.3, ed.Colgrave,p.164.Cf.further Claudius of Turin s evidently insulting reference to the rusticusportitor who has brought to him Abbot Theudemir s false accusations, MGH Epp.IV, pp.4, 610; and the words added to the text of ordo Romanus XV in the early-ninth-century Tours manuscript Montpellier Bibl.Fac.Méd.412, relating to Lentenabstention from meat, rustici autem et reliquus vulgus a quadragesima (ed.Andrieu, 3, 115).bullough/f4/252-330 8/27/03 9:53 AM Page 310310 chapter twoThere is nothing in Alcuin s exegesis comparable with Bede s occa-sional glimpses of the practice of the faith at village level: the famil-iar passage in the Commentary on Mark where he declares that  whenwe come to any [royal?] estate-centre or walled settlement(?) or anyother place in which there is a prayer-house consecrated to God weenter it and pray before getting on with our worldly business; andthe less familiar and more remarkable one where Bede recalls how a certain neighbouring priest recounted to me how a holy womanhad been freed from her demon and her ulcers healed by prayer,the application of blessed salt and finally of consecrated oil.183It is, of course, possible that if we had letters written by a youngerAlcuin they would give a very different impression.In two lines ofthe  York poem which are dependent on a chapter-title in Bede smetrical  Life of St.Cuthbert , Alcuin records how the saint  byanointing a girl with holy oil, cured her of pain in the side andhead-ache ; and at the end of the century he asked Archbishop Arnto ensure that he was remembered in the prayers of his diocesanclergy (tuis parrochianis) who would be coming  for the consecrationof holy chrism on Thursday in Holy Week.184 Writing to Colcu earlyin 790, he declares that he has sent, with other precious items, aquantity of (olive-)oil,  which is now hardly to be found in Britain.The apparently corrupt passage which follows and has defied allattempts at convincing emendation, Ut dispensares per loca necessariaepiscoporum ad utilitatem vel honores Dei, must surely mean that it is tobe distributed to see-churches,185 whose bishops will bless it or con-183In Marcum III (xi, 11) ed.Hurst, p.575 lines 1298 1303: cum forte villam autoppidum aut alium quemlibet locum in quo sit domus orationis Deo consecrata intramus etc.; InLucam III (viii, 30) ed.Hurst, pp.184 5 lines 731 ff.For the significance of villain Bede s historical works, see especially Campbell,  Bede s words for places , pp.44 8; he does not consider the In Marcum passage.184Chrismate sic quandam sanaverat ipse perunctam/ a morbo lateris capitisque dolore puel-lam:  York poem ed.Godman, lines 717 18, corresponding to Bede, Vita s.Cuthbertimetr.ed.Jaager, c.xxiv tit., cf.lines 571 3; ep.no.169, evidently written in Marchex/April in, 799.In Bede s prose Vita s.Cuthberti c.30 (ed.Colgrave, p.254), thesaint unxit oleo benedicto; while Vita anon.IV 4 (ed.Colgrave, p.116) has the moreliturgical unguens eam crisma benedictione sua consecrata.This last is the earliest ref-erence to chrism in an English text; DMLBS 2 (1981), 332 3, s.v.chrisma, unnec-essarily separates it from the main entry where, ignoring the several places in Bede(here and n.186), the first example cited is the Alcuin letter, with a wrong date.185Ep.no.7, Chase, Two Letter-books, I/4 (pp.24 6); for the addressee, Colcu,see below, ch.3.Emendation began with Ussher, who inserted hominum before vel(which is in Tib.but not in Vesp.: see Chase, cit.); but what is surely needed is thedissociation of necessaria (which could anyway be a false reading) from the preced-ing loca, the loca episcoporum being see-churches, cf.Alcuin s use of loca sanctorum inlater letters for (apparently) monasteries.bullough/f4/252-330 8/27/03 9:53 AM Page 311northumbrian alcuin:  discit ut doceat 311secrate it as chrism for use in the appropriate rituals by themselvesor by their priests: indeed, in the case of the  pure oil , it may beused in emergency by laity.186None of his letters of the 790s to monastic communities in Englandsuggests that they are engaged in or that Alcuin thinks they shouldbe engaged in pastoral work among the laity.187 Concern that thechurch, through its bishops and priests, should be actively evange-lizing country districts figures only incidentally in letters to arch-bishops, to cathedral fratres or to Northumbrian kings, whetheradmonitory or informative.Alcuin recognises, of course, that regu-lar preaching will help.Thus, writing to Archbishop Eanbald (II)shortly after his election and consecration in mid-August 796, Alcuinexhorts him  not to let his tongue be remiss in preaching nor his186See the Holy Thursday (Maundy Thursday)  Chrismal mass in Sacr.Gelas.ed.Wilson, I xl, ed.Mohlberg et al., nos 381 8, the corresponding prayers in  eighth-century Gelasians and the seventh-century Roman ordo surviving into or beingre-discovered in late-Anglo-Saxon England, ed.Banting, Two Anglo-Saxon Pontificals,pp.128 9 (with the editor s comments at pp.xxvi xxix).But for eighth-centuryNorthumbria, see also Bede s several allusions to the preparation as well as use ofchrism in his exegesis: e.g.In Cantica Canticorum ad cap [ Pobierz caÅ‚ość w formacie PDF ]