FOOTNOTES:
[33] My citations are made from Teulet's Einhardi omnia quæ extant opera, Paris, 1840-1843, which contains a biography of the author, a history of the text, with translations into French, and many valuable annotations.
[34] At present included in the Duchies of Hesse-Darmstadt and Baden.
[35] This took place in the year 826 A.D. The relics were brought from Rome and deposited in the Church of St. Medardus at Soissons.
[36] Now included in Western Switzerland.
[37] Probably, according to Teulet, the present Sandhoferfahrt, a little below the embouchure of the Neckar.
[38] The present Michilstadt, thirty miles N.E. of Heidelberg.
[39] In the Middle Ages one of the most favourite accusations against witches was that they committed just these enormities.
[40] It is pretty clear that Eginhard had his doubts about the deacon, whose pledges he qualifies as sponsiones incertæ. But, to be sure, he wrote after events which fully justified scepticism.
[41] The words are scrinia sine clave, which seems to mean "having no key." But the circumstances forbid the idea of breaking open.
[42] Eginhard speaks with lofty contempt of the "vana ac superstitiosa præsumptio" of the poor woman's companions in trying to alleviate her sufferings with "herbs and frivolous incantations." Vain enough, no doubt, but the "mulierculæ" might have returned the epithet "superstitious" with interest.
[43] Of course there is nothing new in this argument: but it does not grow weaker by age. And the case of Eginhard is far more instructive than that of Augustine, because the former has so very frankly, though incidentally, revealed to us not only his own mental and moral habits, but those of the people about him.
[44] See 1 Cor. xii. 10-28; 2 Cor. vi. 12; Rom. xv. 19.
[45] A Journal or Historical Account of the Life, Travels, Sufferings, and Christian Experiences, &c., of George Fox, Ed. 1694, pp. 27, 28.