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Paschasius Radbertus' funeral oration for Wala of Corbie
Authors: Mayke de Jong and Justin Lake

This book presents a new and accessible translation of a well-known yet enigmatic text: the ‘Epitaph for Arsenius’ by the monk and scholar Paschasius Radbertus (Radbert) of Corbie. This monastic dialogue, with the author in the role of narrator, plunges the reader directly into the turmoil of ninth-century religion and politics. ‘Arsenius’ was the nickname of Wala, a member of the Carolingian family who in the 830s became involved in the rebellions against Louis the Pious. Exiled from the court, Wala/Arsenius died Italy in 836. Casting both Wala and himself in the role of the prophet Jeremiah, Radbert chose the medium of the epitaph (funeral oration) to deliver a polemical attack, not just on Wala’s enemies, but also on his own.

Abstract only
Mayke de Jong and Justin Lake

, Paschasius Radbertus ( c . 790– c . 860), a monk of Corbie, wrote this spirited defence of his beloved master in two phases. The Epitaphium ’s first book originated not long after Wala’s death in 836, when Radbert (as we shall call him) was a prominent member of his community, but also in a difficult position because of his close ties with Wala, who was accused of having been disloyal to his emperor, Louis the Pious. Radbert only added a second book about two decades later, in the mid-850s. By then, he was an elderly man who had been forced to resign as abbot of Corbie

in Confronting crisis in the Carolingian empire
Abstract only
Rosamond McKitterick

’s reign made it clear that the Epitaphium Arsenii, or Life of Wala, a major political protagonist in the circle of Louis the Pious, written by Paschasius Radbertus of Corbie, merited a detailed discussion of the political, religious and intellectual context of this extraordinarily sophisticated and subtle text in its own right. Nothing daunted, Mayke set out to provide just such a discussion in her new study, Epitaph for an Era.15 Mayke’s intellectual profile might be seen as that of an adventurous explorer, ever pushing at the boundaries both of political discourse in

in Religious Franks
The making and unmaking of an early medieval relic
Julia M. H. Smith

, John placed the written version of the promise he had given to the papacy upon his accession on top of a crucifix, the four gospels and the sandals of Christ. Then, still holding his text, he vowed full obedience to Rome for the rest of his life.34 Although Nicholas clearly regarded the sandals as a material instantiation of the Lateran’s authority of the highest order, it is unclear how long they had been there. Writing his Commentary on Matthew during the 850s in retirement at Saint-Riquier, Paschasius Radbertus asserted that the sandalia Domini had protected the

in Religious Franks
Inalienability of church property and the sovereignty of a ruler in the ninth century
Stefan Esders and Steffen Patzold

for the discussion of 828/29, which Paschasius Radbertus claimed in his Epitaphium Arsenii to have known. A central theme of the great exhortation, which Radbert places in the mouth of his hero in the context of the discussion at court in the late 820s, is in fact this very subject:  Radbert has his Wala fulminate against the emperor’s access to church property and against the alienation of this property for other, secular aims of imperial rule. In doing so Wala’s criticism derived from the fundamental question of how both ‘orders’ (ordines) within the ecclesia

in Religious Franks
Matthew Kempshall

Poetry Revisited’, Revue Bénédictine, 103 (1993), pp. 482–531. 40  Lucan, Pharsalia, I.1, p. 3. For the popularity of this line, see, for example, Paschasius Radbertus, Epitaphium Arsenii, trans. A. Cabaniss, Charlemagne’s Cousins: Contemporary Lives of Adalard and Wala (Syracuse, 1967), II.7, p. 158; Widukind, Res Gestae Saxonicae, ed. and trans. E. Rotter and B. Schneidmüller (rev. edn, Stuttgart, 1992), III.18, p. 176; Conrad of Hirsau, Dialogue on the Authors, p. 111; Cosmas of Prague, Chronicle of the Czechs, trans. L. Wolverton (Washington, DC, 2009), II.45, p

in Rhetoric and the writing of history, 400 –1500
From self-representation to episcopal model. The case of the eloquent bishops Ambrose of Milan and Gregory the Great
Giorgia Vocino

huius operis libro perhibui; et ad hoc rite perveniens, qualiter vixerit, in secundo disserui; et bene vivens, qualiter docuerit, in tertio designavi; et recte docens, infirmitatem suam quotidie quanta consideratione cognoverit, in quarto conclusi’. 63 Paschasius Radbertus’s Epitaphium Arsenii and Hincmar of Reims’s Vita Remigii are equally atypical hagiographies concerned much more with the present political situation than the mere promotion of a cult. See M. de Jong, An Epitaph for an Era. Paschasius Radbertus and His Lament for Wala (Cambridge, forthcoming); M

in Religious Franks
1 Peter 2.9 and the Franks
Gerda Heydemann

C. Leonardi and G. Orlando (eds), Biblical Studies in the Early Middle Ages (Florence, 2005), 192–213. 61 Hrabanus made a similar argument about kings as builders of the Church in his Commentary on Daniel (Dan. 14.19–21), likewise dedicated to Louis the German; see S. Shimahara, ‘Le commentaire sur Daniel de Hraban Maur’, in Ph. Depreux, S. Lebecq and M. Perrin (eds), Raban Maur et son temps (Turnhout, 2010), 275–91, pp. 286–8. 62 Hrabanus, In Heremiam, XVIII.2, PL 111, at 1200C–D. 59 28 Gerda Heydemann and Walter Pohl Paschasius Radbertus, in his commentary

in Religious Franks
Matthew Kempshall

14:3).41 Defined in these terms, the role of the prophet became, not unnaturally, a prominent feature of saints’ lives – this is the tradition which is reflected, for example, by Paschasius Radbertus when he applied it directly to the prudence and foresight of Adalard: ‘he discerned at one and the same time things past, present and future, so that of each one he foresaw what should be done or followed by God’s counsel’.42 However, given that the definition of prophecy comprised, not only the visions, deeds and sayings of certain inspired individuals, but also what

in Rhetoric and the writing of history, 400 –1500
Philippe Depreux

Hartmann, Synoden der Karolingerzeit, pp. 128–40; and the chapter of Jinty Nelson in the present volume. 13 ARF, s.a. 822, p.  158, trans. P.  Dutton, Carolingian Civilization. A  Reader (Peterborough, ON, 2004), p. 205. 14 The Astronomer knows what happened in 833! A  more critical appreciation is given by Paschasius Radbertus, Vita Adalhardi, c.  51, ed. G.  Pertz, MGH SS 2, 524–32, p.  530:  ‘praesertim quod eius velle cunctos considerare, eiusque nolle conspicere manifestum non ambigitur’; trans. A.  Cabaniss, Charlemagne’s Cousins:  Contemporary Lives of Adalard

in Religious Franks