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Angilbert

Angilbert (c. 760 – 18 February 814) was a Frankish nobleman, poet, diplomat, and lay abbot renowned for his service in Charlemagne's court and his contributions to Carolingian culture and monastic reform.^[1]^[2] Educated at the palace school in Aachen under Alcuin of York, he rose to prominence as a secretary and envoy, undertaking missions to Italy, Denmark, and the Holy See, including accompanying Charlemagne to Rome for his imperial coronation in 800.^[3] Appointed lay abbot of Centula (Saint-Riquier) around 794, Angilbert transformed the abbey into a major Carolingian center by rebuilding its churches, establishing a renowned library with over 200 volumes, founding a school for local education, and instituting elaborate liturgical practices symbolizing theological and imperial themes.^[4]^[5] His surviving Latin poetry, including exchanges with Alcuin, an epic on the Saxon wars (De bello Haristianorum), and a verse account of Charlemagne's meeting with Pope Leo III (Karolus magnus et Leo papa), reflects the intellectual vibrancy of the Carolingian Renaissance and offers insights into court life.^[6] Angilbert maintained a long-term relationship with Bertha, one of Charlemagne's daughters, fathering two sons—Nithard, a key historian of the Carolingian civil wars, and Hartnid—before entering monastic life in penance toward the end of his days.^[7]^[1]

Early Life and Education

Noble Origins

Angilbert was born circa 750 to parents of Frankish noble stock, a background that aligned him with the aristocratic networks supporting the Carolingian rise.^[8] Genealogical reconstructions, drawing from Carolingian-era charters and annals, tentatively identify his father as Nithard, a figure linked to regional elites, and his mother as Richarda, daughter of an earlier noble named Hieronymus.^[8] These attributions remain speculative due to sparse contemporary records, but they reflect a lineage traceable to mid-eighth-century Frankish counts and landowners, such as Madhelgaud, whose holdings contributed to the stability of northern Francia.^[8] This noble heritage positioned Angilbert within the socio-political fabric of the Franks, where familial prestige often translated to access to royal patronage under Pippin III and his successors.^[9] Unlike parvenu climbers, individuals of established noble birth like Angilbert benefited from inherited loyalties and intermarriages that reinforced allegiance to the Carolingian dynasty, evident in the court's preference for such figures in advisory capacities. His early milieu, steeped in the martial and administrative traditions of Frankish aristocrats, cultivated a disposition toward dynastic service without reliance on ecclesiastical or scholarly paths alone.^[9]

Palace School at Aachen

Angilbert, born around 760 into Frankish nobility, began his education at Charlemagne's palace school in Aachen during his youth, an institution established to foster learning among court elites and clergy.^[1] The school, centered at the imperial residence, served as a hub for intellectual revival under Charlemagne's patronage, drawing scholars to counteract the educational decline following the Roman Empire's fall.^[10] By the late 770s, the curriculum emphasized trivium subjects—grammar, rhetoric, and dialectic—alongside scriptural study, with teachers correcting Latin usage and promoting manuscript copying to standardize knowledge.^[11] Under Alcuin of York, who assumed leadership of the palace school around 782 after Charlemagne summoned him from England, Angilbert pursued advanced studies in Latin literature and classical texts, including works by Virgil and Cicero.^[12] Alcuin, a key architect of this Carolingian educational reform, prioritized rhetorical training and poetic composition, training a cadre of lay and clerical scholars to support imperial administration and cultural renewal.^[13] Angilbert's discipleship under Alcuin fostered proficiency in verse, earning him the epithet "Homer" for his elegant adaptations of antique styles, reflective of the school's blend of pagan classics with Christian doctrine.^[14] This formative period exposed Angilbert to the interdisciplinary ethos of Aachen, where poetry intertwined with diplomatic preparation, honing his versatility without yet venturing into formal missions.^[15] The palace school's emphasis on textual accuracy and oratorical skill laid the groundwork for Angilbert's contributions to Carolingian letters, amid an environment where Charlemagne himself participated in lessons to model scholarly diligence.^[16] Such training, grounded in empirical recovery of antique sources rather than speculative innovation, marked a pragmatic restoration of learning tailored to governance needs.

Court Service under Charlemagne

Diplomatic Missions

Angilbert played a significant role in Carolingian diplomacy through his legations to Rome, where he acted as Charlemagne's envoy to successive popes, conveying royal directives on ecclesiastical policy and sustaining the Frankish-papal alliance amid tensions with Byzantium. His missions emphasized negotiation over doctrinal disputes, particularly iconoclasm, and reinforced Charlemagne's authority as Patrician of the Romans, a title granting oversight of papal elections and Roman security.^[17] Following the Synod of Frankfurt in 794, which rejected the iconophile stance of the Second Council of Nicaea (787) and Byzantine emperor Constantine VI's policies, Charlemagne selected Angilbert to deliver the synodal libellus—a formal document outlining Frankish condemnations—to Pope Adrian I (r. 772–795).^[17] ^[18] Accompanied by lavish gifts, Angilbert was empowered to address papal alignment against iconoclasm and to handle administrative matters tied to the patriciate, including responses to Adrian's prior letters on Roman governance.^[17] This embassy, executed in late 794 or early 795, underscored Angilbert's utility in transmitting precise theological and political positions without escalating conflict.^[19] Under Pope Leo III (r. 795–816), Angilbert undertook further missions, including one in early 796 to present a letter from Charlemagne affirming support amid Leo's consolidation of power after Adrian's death and ongoing Lombard threats.^[20] During this visit, he witnessed Leo's oath of loyalty to Charlemagne as patrician, symbolizing papal deference to Frankish protection.^[21] Historical accounts note Angilbert's involvement in at least three such papal embassies post-Frankfurt, leveraging his rhetorical proficiency—honed through court poetry and Alcuin's tutelage—to mediate between Frankish reformist zeal and Roman pragmatism, thereby stabilizing relations until Charlemagne's imperial coronation in 800.^[18]

Administrative and Scholarly Roles

Angilbert functioned as a scribe and notary in Charlemagne's chancery, where he drafted official documents and provided counsel on matters of governance during the late eighth century.^[22] His role in the palace administration extended to advising the king on bureaucratic procedures, reflecting the integrated nature of lay and clerical officials in the Carolingian court system.^[23] As count of Ponthieu, Angilbert managed estates and fiscal resources in the region, ensuring the collection of revenues and maintenance of royal interests in northern Francia from around 790 onward.^[9] This position involved local judicial oversight and coordination with central authority, underscoring his administrative versatility beyond court duties.^[24] In scholarly capacities, Angilbert engaged with the intellectual circle at Aachen, fostering the study of classical texts and aiding in the dissemination of knowledge amid Charlemagne's educational mandates issued in the 780s and 790s.^[5] His proximity to Alcuin facilitated contributions to courtly learning reforms, including the correction of liturgical books and promotion of Latin proficiency among elites, though his direct outputs were administrative rather than pedagogical.^[22]

Personal Relationships

Affair with Bertha

Angilbert maintained a prolonged non-marital liaison with Bertha, the third daughter of Charlemagne and Hildegard, commencing in the 790s during his tenure as a prominent courtier.^[25] Contemporary records, such as the Vita Angilberti and Chronicon Centulensis, document this association, with the latter referring to it as a union between Angilbert and "regis filiam Bertam," though lacking the sacramental elements of formal ecclesiastical marriage.^[25] Despite Angilbert's early reception of minor clerical orders, including subdiaconate, which nominally imposed celibacy, the relationship persisted openly without recorded royal rebuke, indicative of the pragmatic flexibility in enforcing ecclesiastical discipline among Carolingian elites serving the crown.^[26] Historians note that Angilbert's priestly status during this period remains uncertain, allowing him to navigate dual secular and ecclesiastical roles typical of the era's court scholars and administrators.^[26] Charlemagne's tolerance aligned with patterns of informal alliances in Frankish aristocratic circles, where such partnerships facilitated political and familial networks absent rigid canonical constraints.^[25] This liaison yielded two sons, thereby forging enduring, semi-official connections between Angilbert's lineage and the imperial house, as evidenced by the offspring's subsequent prominence.^[25] Angilbert later undertook penance for the union prior to his death in 814, reflecting retrospective alignment with stricter monastic ideals upon assuming the abbacy of Saint-Riquier.^[26]

Family and Children

Angilbert and Bertha, daughter of Charlemagne, had two sons: Nithard, born around 790, and Hartnid.^[27] Nithard himself confirmed this parentage in his Histories, stating that Angilbert "begot my brother Hartnid and me, Nithard" with Bertha.^[18] The sons were raised within the elevated noble environment of the Carolingian court, reflecting the informal integration of Angilbert's offspring into the imperial family's extended network despite their illegitimate status.^[28] Nithard, in particular, pursued roles that intertwined secular nobility with ecclesiastical administration and historical documentation; he served as a lay abbot of Saint-Riquier following Angilbert's tenure and authored the Histories, a primary account of the civil wars among Louis the Pious's sons from 840 to 843.^[29] He died in 844 or 845 during conflicts with Norman invaders.^[29] Little is documented about Hartnid beyond his existence as Nithard's brother, with no surviving records of his career, lands, or death.^[27] The birth of these sons reinforced Angilbert's proximity to Charlemagne's core entourage, as their upbringing at court facilitated ongoing ties amid the dynasty's emphasis on kinship-based alliances over strict legitimacy in administrative and advisory capacities.^[28]

Abbacy of Saint-Riquier

Appointment and Reforms

In 790, Charlemagne appointed Angilbert as lay abbot of Centula Abbey (later known as Saint-Riquier) in Picardy, a position he held concurrently with his courtly and diplomatic responsibilities, reflecting the king's practice of entrusting monastic oversight to trusted secular nobles.^[26]^[30] This appointment leveraged Angilbert's administrative experience and proximity to royal power, enabling him to draw on Charlemagne's patronage for institutional revitalization without immediate full-time residence at the abbey.^[26] Angilbert promptly enforced stricter monastic discipline by adapting the Benedictine Rule to Carolingian standards, emphasizing liturgical precision, moral rigor, and trinitarian devotion through structured daily routines and hierarchical duties outlined in his Institutio de diversitate officiorum.^[30] He expanded the community to 300 monks, divided into three choirs of 100 for the continuous recitation of the Divine Office (laus perennis), supplemented by a school of 100 boys organized into additional choirs, fostering both spiritual continuity and educational formation.^[31]^[30] To ensure economic viability amid expansion, Angilbert prioritized self-sufficiency via royal land grants, including maritime territories under his countship, and noble endowments that bolstered agricultural output and internal resources, reducing dependence on external alms while aligning with Charlemagne's broader monastic renewal efforts.^[9]^[30] These measures, enacted in the 790s, transformed Centula from a modest foundation into a resilient ecclesiastical estate capable of sustaining enlarged operations.^[32]

Architectural and Cultural Developments

Upon his appointment as abbot of Centula (Saint-Riquier) around 790, Angilbert demolished the existing modest monastic buildings and oversaw their reconstruction into a grand complex, including a new basilica designed to evoke imperial splendor.^[33] The architectural program incorporated symbolic elements drawn from Roman precedents, such as axial towers and structured layouts, alongside biblical motifs like representations of the heavenly Jerusalem, aiming to materialize theological ideals in stone and integrate classical revival with Christian liturgy.^[33]^[30] This redesign aligned with Charlemagne's broader cultural agenda of emulating Roman imperial forms to legitimize Frankish rule, transforming the abbey into a model of Carolingian monastic urbanism.^[33] Complementing the physical structures, Angilbert instituted the laus perennis, a regime of perpetual psalmody where choirs of approximately 300 monks rotated continuously to recite the Divine Office without interruption, fostering an unceasing liturgical praise that mirrored the abbey's symbolic architecture.^[31]^[34] He also substantially expanded the abbey's library by acquiring and commissioning manuscripts, bolstering its role as a center for Carolingian scholarship and scriptorial production.^[31]^[34] Angilbert's patronage further embraced visual arts, including sculptural and pictorial decorations within the basilica that reinforced its eschatological themes, and advancements in liturgical music tailored to the laus perennis and elaborate ceremonial processions.^[30]^[35] These initiatives synthesized artistic, musical, and architectural elements into a cohesive cultural program, exemplifying the Carolingian synthesis of antique learning, Christian devotion, and political ideology under Charlemagne's auspices.^[30]

Literary Works

Poetry

Angilbert's surviving poetic output is limited to a small number of Latin verses, primarily preserved in Carolingian anthologies and reflecting the erudite exchanges among Charlemagne's court intellectuals.^[36] These works, composed under the pseudonym Homerus—alluding to the ancient Greek poet and signifying Angilbert's reputed skill in verse—include dialogic exchanges with Charlemagne, who styled himself David after the biblical king renowned for music and psalmody. Such pseudonyms underscore the court's playful emulation of classical and scriptural models, fostering a literary culture that blended antique learning with Christian piety.^[37] A prominent example is Angilbert's Carmen 2, an invitational poem addressed to Charlemagne (David) and his entourage, which repeats the refrain "Vatis Homerus amat David; vatorum est gloria David" ("The poet Homer loves David; David is the glory of poets") nine times to extol royal patronage of verse and scholarship. Themes recurrent in his poetry encompass courtly friendship, the joys of intellectual camaraderie, and idealized depictions of palace life, often infused with pastoral motifs drawn from classical loci amoeni—pleasant, verdant settings symbolizing harmony and repose.^[38] Christian allegory appears through biblical typology, as in equating Charlemagne's rule with David's, yet without overt doctrinal innovation, prioritizing flattery and social cohesion over theological depth.^[39] Stylistically, Angilbert's verses employ polished quantitative meter and rhetorical flourishes inherited from late antique poets like Prudentius, adapting elevated diction to secular-courtly subjects while occasionally incorporating natural imagery to evoke seasonal renewal or rustic leisure.^[38] A fragmentary epic, possibly attributable to him, describes Aachen's opulent routines, highlighting the material splendor and daily rhythms of elite Frankish society around 800 CE.^[1] Though not pioneering in form or innovation—adhering to established Carolingian conventions of panegyric and epistolary verse—his poems hold historical value for illuminating the 8th-century aristocracy's self-perception: a blend of martial loyalty, literary refinement, and pious humanism under imperial aegis.^[40] Scholars assess them less for aesthetic transcendence than for authentic testimony to the mos Carolingicus, the court's distinctive ethos of revived letters amid political consolidation.^[36]

Other Contributions and Influence

Angilbert engaged in significant epistolary correspondence with Alcuin of York, exchanging letters that addressed theological, linguistic, and grammatical topics, thereby preserving key elements of Carolingian intellectual discourse. Between 796 and 799, Angilbert posed queries on linguistic matters to Alcuin, who responded in detail, highlighting Angilbert's role in fostering scholarly dialogue at the court and abbey levels.^[41] These exchanges, documented in Alcuin's collected letters, exemplify the transmission of Anglo-Saxon scholarly traditions into Frankish monastic contexts.^[42] As abbot, Angilbert commissioned a Vita Sancti Richarii, a hagiographical life of the seventh-century abbot Richarius, composed around 800–801 at Tours, which reinforced the abbey's foundational narratives and spiritual authority.^[43] This initiative contributed to the Carolingian revival of hagiographic traditions, linking local monastic identity to broader patristic exemplars without Angilbert authoring the text directly. Angilbert advanced the abbey's scriptorium and library at Saint-Riquier, curating collections that included classical, patristic, and liturgical manuscripts, which supported the production of high-quality Carolingian codices. Under his tenure from 790 onward, the scriptorium emerged as a hub for textual copying and preservation, influencing the dissemination of knowledge during the Carolingian Renaissance.^[44] Manuscripts such as Vatican Reginensis lat. 235, associated with the abbey, attest to this activity, preserving Angilbert's own writings alongside broader scholarly works.^[45] His efforts in resource allocation and monastic organization, including the composition of an ordo outlining abbey liturgical and communal practices, facilitated the transmission of standardized monastic knowledge.^[5]

Controversies and Criticisms

Theological Positions

Angilbert aligned closely with the theological positions advanced by Charlemagne's court, particularly in support of the Filioque clause asserting the procession of the Holy Spirit from both the Father and the Son (ex patre filioque), in opposition to the Eastern Orthodox formulation of procession "from the Father" alone and the Byzantine interpretation "through the Son." This stance reflected the Carolingian emphasis on Trinitarian unity and consubstantiality, drawing from Augustinian theology and viewing Pentecost as the scriptural revelation affirming the clause's doctrine. As abbot of Saint-Riquier, Angilbert incorporated these ideas into the monastery's liturgical and architectural symbolism, such as the triadic structure of its churches and chapels evoking Trinitarian equality, with the Mary Chapel's depiction of Pentecost implicitly underscoring the Filioque as integral to divine revelation.^[5] In 791, Charlemagne dispatched Angilbert as an envoy to Pope Hadrian I bearing the Libri Carolini, a theological treatise that defended Western positions including the Filioque against Eastern critiques, though the pope rejected the Creed's alteration while affirming the underlying theology. Angilbert's mission highlighted the Frankish prioritization of doctrinal clarity and imperial unity over strict adherence to conciliar tradition, positioning the clause as essential for combating perceived ambiguities in Eastern pneumatology. This embassy, extended into the early 792 discussions, underscored Angilbert's role in bridging court theology with papal orthodoxy, even amid tensions.^[5]^[46] Beyond the Filioque, Angilbert actively opposed Adoptionism, the heresy propagated by Felix of Urgel denying Christ's full divinity from conception. Commissioned by Charlemagne in 792, he escorted Felix to Rome for interrogation and recantation before Pope Hadrian, participating in the Synod of Regensburg (792) and contributing to the anti-Adoptionist condemnations at the Synod of Frankfurt (794), which affirmed Christ's eternal divinity and humanity. These efforts reinforced the causal realism of Carolingian theology, emphasizing Christ's hypostatic union as foundational to salvation, without subordinating his divine nature.^[5]^[47]

Lifestyle and Clerical Conduct

Angilbert's tenure as abbot of Saint-Riquier coincided with continued immersion in courtly life, including diplomatic missions and administrative roles under Charlemagne, which delayed full adherence to monastic seclusion.^[30] Despite taking clerical vows around 790, he sustained a non-celibate relationship with Bertha, Charlemagne's daughter, characterized as a friedelehe or informal union beginning in the late 780s, which produced two sons, Nithard and Hartnid, born in the 790s.^[30] ^[18] This arrangement, openly recognized at court, contravened emerging ideals of clerical celibacy promoted by reformers like Alcuin, underscoring broader inconsistencies in Carolingian ecclesiastical practice where noble clerics often balanced secular privileges with religious office.^[30] His poetic output further evidenced worldly inclinations, drawing heavily on classical pagan authors such as Ovid and Virgil for themes of love and courtly exchange, as seen in works like the Ecloga ad Carolum regem, where he evoked domestic scenes with Bertha and their children amid garden play.^[30] Such compositions, earning him the sobriquet "Homer" for their stylistic emulation of antiquity, prioritized secular elegance over strictly devotional content, revealing a persona more akin to a court poet than an ascetic monk.^[30] Contemporary correspondence from Alcuin, Angilbert's mentor, critiqued his attachment to public games and spectacles, admonishing him to renounce such distractions in favor of monastic discipline.^[30] These reproofs highlighted tensions inherent to the Carolingian clergy, where figures like Angilbert—elevated from lay nobility—embodied hybrid identities, enjoying luxuries and familial ties that clashed with Benedictine vows of poverty, chastity, and obedience, even as enforcement remained lax for royal favorites.^[30] Empirical traces in his verse and biographical records thus portray a cleric whose conduct prioritized empirical patronage networks over rigorous self-denial.^[30]

Death and Legacy

Final Years and Death

Following Charlemagne's coronation as emperor in Rome on December 25, 800, Angilbert returned to his duties as abbot of Saint-Riquier, where he hosted the emperor as a guest that same year amid ongoing reforms to the abbey's monastic and architectural programs.^[26] During the final phase of Charlemagne's reign, marked by administrative consolidation and preparations for succession, Angilbert concentrated on sustaining the abbey's spiritual and material prosperity, drawing on his court experience to integrate Carolingian patronage.^[26] Angilbert succumbed to illness on February 18, 814, approximately three weeks after Charlemagne's death on January 28.^[26] Accounts from the abbey's chronicler Hariulf record that, in the opening year of Louis the Pious's reign, Angilbert bore his bodily afflictions with evident devotion, approaching death in a manner reflective of monastic piety.^[48] He was interred in the church of Saint-Sauveur and Saint-Richard at Saint-Riquier.^[26]

Sainthood and Historical Impact

Angilbert's veneration as a saint developed posthumously and locally at the Abbey of Saint-Riquier, with no evidence of formal recognition during the Carolingian era. Efforts to promote his cult intensified in the twelfth century under abbot Anscher, who incorporated unverified legends—such as a marriage to Charlemagne's daughter Bertha—into monastic narratives, though modern scholarship has identified these as later interpolations lacking contemporary corroboration. Hariulf's Chronique de l'abbaye de Saint-Riquier (c. 1104), a key medieval hagiographic source, portrays Angilbert favorably as a rebuilder and exemplar of monastic piety, contributing to the formalization of his sanctity through revised accounts emphasizing his holy life and miracles, yet these elements reflect twelfth-century agendas rather than eighth-century realities. His feast day is observed on February 18, aligning with his death date, but his sainthood remains a matter of regional tradition without universal liturgical inclusion or papal canonization.^[5]^[49] Angilbert's historical impact endures primarily through his role in the Carolingian Renaissance, where he exemplified the fusion of classical learning, monastic discipline, and imperial governance. As abbot from circa 790, he transformed Saint-Riquier into a center of liturgical and architectural innovation, dedicating its rebuilt complex on Easter 800 with features like a trinitarian layout of three churches, thirty altars, and provisions for laus perennis (perpetual praise) by around 300 monks, directly supporting Charlemagne's reformist policies against heresies such as Adoptionism. This program, detailed in his Libellus de ordine cenobii (c. 814), integrated theological orthodoxy with practical monastic life, preserving texts and relics while advancing Carolingian cultural revival without introducing novel doctrines. His diplomatic missions, including conveying the Libri Carolini to Rome in 791 and 794, reinforced ecclesiastical unity under Frankish influence, linking courtly power to religious authority.^[5] Contemporary scholarly evaluations position Angilbert as a representative figure of Carolingian elite synthesis—merging secular patronage, artistic patronage, and clerical duty—rather than a doctrinal pioneer, with his theological stances conforming to standard anti-heretical positions articulated at synods like Frankfurt in 794. Assessments note potential exaggerations in monastic records, such as the scale of Saint-Riquier's community, as rhetorical enhancements for prestige, yet affirm his contributions to liturgical standardization and architectural precedents that echoed into Romanesque developments. His legacy underscores the causal interplay of political support and religious reform in sustaining intellectual continuity from antiquity, though unadorned by exceptional innovations or widespread emulation beyond elite circles.^[5]

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The "Pollex" of Ovid in Prudentius and Angilbert - jstor
Here Angilbert has transfixed the pleasant pastoral language of a classical locus amoenus to signify something new in his poem.
[39]
Charlemagne as David revisited | Boshoff | In die Skriflig/In Luce Verbi
Aug 30, 2023 · This article aimed to contribute to the field of Latin literary studies through analysis of how the name David, when used for Charlemagne, is treated in poems ...
[40]
https://www.degruyterbrill.com/document/doi/10.9783/9780812200621.36/pdf
[41]
[PDF] Alcuin - Theology and Thought - dokumen.pub
13 In a letter written by Alcuin to Angilbert of St Riquier sometime between 796 and. 799, Alcuin replied at length and in some detail to two linguistic ...
[42]
[PDF] PARALLEL LIVES PARALLELLE LEVENS - DSpace
his letters. In Epistola 11, a letter to Angilbert of Saint-Riquier, Alcuin asked the addressee to send. 'sweetest gifts, which are also very necessary to me ...
[43]
[PDF] Anglo-Latin Hagiography - Old English Newsletter
A Life of St Richarius (Riquier), the 7th-‐century abbot of Celles, commissioned by Abbot. Angilbert of Saint-‐Riquier (d. 814), written at Tours in 800 or 801 ...Missing: treatises | Show results with:treatises
[44]
Introduction in: Hariulf's History of St Riquier - Manchester Hive
Jul 9, 2024 · Angilbert enters St Riquier and becomes abbot after command of the coastal region has been entrusted to him, an appointment for which there is ...<|separator|>
[45]
https://www.manchesterhive.com/supplemental/9781526154118/9781526154118.xml/9781526154118_fullhl.pdf
[46]
https://www.degruyterbrill.com/document/doi/10.1515/9783110318531-016/html
[47]
(PDF) Ex Patre Filioque: Saint-Riquier in the Carolingian Age
The third, found in particular at Angilbert's Saint-Riquier, was the laus perennis per duas partes. ... Angilbert's library. In the De Trinitate, Angilbert ...
[48]
Book II in: Hariulf's History of St Riquier - Manchester Hive
Jul 9, 2024 · In the first year of his reign, the holy abbot, Angilbert, weighed down with bodily affliction, was approaching celestial joy and, as the next ...
[49]
Carolingian After-Images: Hariulf's History of St Riquier and Its Context
Feb 21, 2024 · Historians of liturgy are interested in the content that is attributed directly to Abbot Angilbert, Charle- magne's Homer, while the description ...Missing: biography | Show results with:biography