[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.