This article is about the scholar Alcuin of York. For the University of York college, see
Alcuin College.
| Alcuin of York |
Rabanus Maurus (left), supported by Alcuin (middle), presents his work to Otgar of Mainz |
| Born |
c. 735
York, Northumbria |
| Died |
19 May 804 (aged c. 70) |
| Occupation |
monk, scholar |
| Religion |
Christian |
Alcuin of York (Latin: Alcuinus) or Ealhwine, nicknamed Albinus or Flaccus (730s or 740s – 19 May 804) was an English scholar, ecclesiastic, poet and teacher from York, Northumbria. He was born around 735 and became the student of Archbishop Ecgbert at York. At the invitation of Charlemagne, he became a leading scholar and teacher at the Carolingian court, where he remained a figure in the 780s and 790s. He wrote many theological and dogmatic treatises, as well as a few grammatical works and a number of poems. He was made Abbot of Saint Martin's at Tours in 796, where he remained until his death. "The most learned man anywhere to be found" according to Einhard's Life of Charlemagne,[1] he is considered among the most important architects of the Carolingian Renaissance. Among his pupils were many of the dominant intellectuals of the Carolingian era.
Alcuin of York had a long career as a teacher and scholar, first at the school at York founded in AD 627 (now known as St Peter's School, York) and later as Charlemagne's leading advisor on ecclesiastical and educational matters. From 796 until his death he was Abbot of the great monastery of St. Martin of Tours.
The majority of details on Alcuin's life come from his letters and poems. There are also autobiographical sections in Alcuin's poem on York and in the Vita Alcuini, a Life written for him at Ferrières in the 820s, possibly based in part on the memories of Sigwulf, one of Alcuin's pupils.
Alcuin was born in Northumbria, presumably sometime in the 740s.[2] Virtually nothing is known of his parents, family background, or origin.[2] In common hagiographical fashion, the Vita Alcuini asserts that Alcuin was 'of noble English stock,' and this statement has usually been accepted by scholars. Alcuin's own work only mentions such collateral kinsmen as Wilgils, father of the missionary saint Willibrord; and Beornred, abbot of Echternach and bishop of Sens, who was more distantly related. In his Life of St Willibrord, Alcuin writes that Wilgils, called a paterfamilias, had founded an oratory and church at the mouth of the Humber, which had fallen into Alcuin's possession by inheritance. Because in early Anglo-Latin writing, paterfamilias ("head of a family, householder") usually referred to a ceorl, Donald A. Bullough suggests that Alcuin's family was of cierlisc status: i.e., free but subordinate to a noble lord, and that Alcuin and other members of his family rose to prominence through beneficial connections with the aristocracy.[3][4] If so, Alcuin's origins may lie in the southern part of what was formerly known as Deira.[5]
The young Alcuin came to the cathedral church of York during the golden age of Archbishop Ecgbert and Northumbrian King Eadberht. Egbert had been a disciple of the Venerable Bede, who urged him to raise York to an archbishopric. King Eadbert and his brother Egbert oversaw the re-energising and re-organisation of the English church, with an emphasis on reforming the clergy and on the tradition of learning that Bede had begun. Egbert was devoted to Alcuin, who thrived under his tutelage. It was in York that Alcuin formed his love of classical poetry, though he was sometimes troubled by the fact that it was written by non-Christians.
The York school was renowned as a centre of learning, in the liberal arts, literature and science as well as in religious matters.[6] It was from here that Alcuin drew inspiration for the school he would lead at the Frankish court. He revived the school with the trivium and quadrivium disciplines. He wrote a codex on the trivium and his student Hraban wrote one on the quadrivium.[6]
Alcuin graduated to become a teacher during the 750s. His ascendancy to the headship of the York school, the ancestor of St Peter's School, began after Aelbert became Archbishop of York in 767. Around the same time Alcuin became a deacon in the church. He was never ordained as a priest and there is no real evidence that he became an actual monk, but he lived his life as one.
In 781, King Elfwald sent Alcuin to Rome to petition the Pope for official confirmation of York’s status as an archbishopric and to confirm the election of the new archbishop, Eanbald I. On his way home he again met Charlemagne, this time in the Italian city of Parma.
Alcuin's love of the church and his intellectual curiosity allowed him to be reluctantly persuaded to join Charlemagne's court. He joined an illustrious group of scholars that Charlemagne had gathered around him, the mainsprings of the Carolingian Renaissance: Peter of Pisa, Paulinus of Aquileia, Rado and Abbot Fulrad. Alcuin would later write that "the Lord was calling me to the service of King Charles."
He was welcomed at the Palace School of Charlemagne in Aachen (Urbs Regale) in 782. It had been founded by the king’s ancestors as a place for the education of the royal children (mostly in manners and the ways of the court). However, Charlemagne wanted to include the liberal arts and, most importantly, the study of the religion that he held sacred.He loved the thought of religion and it was so important to him that he decided to share it with his country and others. From 782-790, Alcuin taught Charlemagne himself, his sons Pepin and Louis, the young men sent to be educated at court and the young clerics attached to the palace chapel. Bringing with him from York his assistants Pyttel, Sigewulf and Joseph, Alcuin revolutionized the educational standards of the Palace School, introducing Charlemagne to the liberal arts and creating a personalised atmosphere of scholarship and learning, to the extent that the institution came to be known as the 'school of Master Albinus'.
In this role as adviser, he tackled the emperor over his policy of forcing pagans to be baptised on pain of death, arguing, "Faith is a free act of the will, not a forced act. We must appeal to the conscience, not compel it by violence. You can force people to be baptised, but you cannot force them to believe." His arguments seem to have prevailed - Charlemagne abolished the death penalty for paganism in 797.[7]
Charlemagne was a master at gathering the best men of every land in his court. He himself became far more than just the king at the center. It seems that he made many of these men his closest friends and counsellors. They referred to him as 'David', a reference to the Biblical king David. Alcuin soon found himself on intimate terms with Charlemagne and the other men at court, to whom he gave nicknames to be used for work and play.[citation needed] Alcuin himself was known as 'Albinus' or 'Flaccus'.
Alcuin’s friendships also extended to the ladies of the court, especially the queen mother and the king's daughters. His relationships with these women never reached the intense level of those of the men around him. Modern commentators,[8] have identified the homo-erotic tone of some of Alcuin's poetry, emphasising the spiritual and idealistic aspects of his love for his friends and his pupils.[9] While at Aachen, his pupils were given pet names, derived from classical allusions (mainly from Virgil's Eclogues).
In 790 Alcuin returned from the court of Charlemagne to his own country, to which he had always been greatly attached. He dwelt there for some time, but Charlemagne then invited him back to help in the fight against the Adoptionist heresy which was at that time making great progress in Toledo, the old capital of the Visigoths and still a major city for the Christians under Islamic rule in Spain. He is believed to have had contacts with Beatus of Liébana, from the Kingdom of Asturias, who fought against Adoptionism. At the Council of Frankfurt in 794, Alcuin upheld the orthodox doctrine and obtained the condemnation of the heresiarch Felix of Urgel. Having failed during his stay in Northumbria to influence King Æthelred in the conduct of his reign, Alcuin never returned home.
He was back at Charlemagne's court by at least mid 792, writing a series of letters to Æthelred, to Hygbald, Bishop of Lindisfarne, and Æthelhard, Archbishop of Canterbury in the succeeding months, which dealt with the Viking attack on Lindisfarne in July 792. These letters and Alcuin's poem on the subject De clade Lindisfarnensis monasterii provide the only significant contemporary account of these events.
In his description of the Viking attack, he wrote:- "Never before has such terror appeared in Britain. Behold the church of St Cuthbert, splattered with the blood of God's priests, robbed of its ornaments."
In 796 Alcuin was in his sixties. He hoped to be free from court duties and was given the chance upon the death of Abbot Itherius of Saint Martin at Tours, when Charlemagne put Marmoutier Abbey into Alcuin's care, with the understanding that he should be available if the king ever needed his counsel.
Alcuin died on 19 May 804, some ten years before the emperor, and was buried at St. Martin’s Church under an epitaph that partly read:
Dust, worms, and ashes now...
Alcuin my name, wisdom I always loved,
Pray, reader, for my soul.
Alcuin made the abbey school into a model of excellence and many students flocked to it. He had many manuscripts copied using outstandingly beautiful calligraphy, the Carolingian minuscule based on round and legible uncial letters. He wrote many letters to his English friends, to Arno, bishop of Salzburg and above all to Charlemagne. These letters (of which 311 are extant) are filled mainly with pious meditations, but they form an important source of information as to the literary and social conditions of the time and are the most reliable authority for the history of humanism during the Carolingian age. Alcuin trained the numerous monks of the abbey in piety and it was in the midst of these pursuits that he died.
Alcuin is the most prominent figure of the Carolingian Renaissance, in which three main periods have been distinguished: in the first of these, up to the arrival of Alcuin at the court, the Italians occupy a central place; in the second, Alcuin and the Anglo-Saxons are dominant; in the third (from 804), the influence of Theodulf, the Visigoth is preponderant.
We owe to him, too, manuals used in his educational work - a grammar and works on rhetoric and dialectics. They are written in the form of dialogues and in two of them the interlocutors are Charlemagne and Alcuin. He wrote several theological treatises: a De fide Trinitatis, commentaries on the Bible, etc.
Alcuin transmitted to the Franks the knowledge of Latin culture which had existed in Anglo-Saxon England. A number of his works still exist. His letters and his poetry are equally interesting. Besides some graceful epistles in the style of Venantius Fortunatus, he wrote some long poems and notably he is the author of a history (in verse) of the church at York, Versus de patribus, regibus et sanctis Eboracensis ecclesiae.
The textbook Propositiones ad acuendos juvenes[10] is usually attributed to Alcuin.[11][12] It contains about 53 mathematical word problems (with solutions), in no particular pedagogical order. Among the most famous of these problems are: four that involve river crossings, including the problem of three jealous husbands, each of whom can't let another man be alone with his wife[13] (Problem 17); the problem of the wolf, goat, and cabbage (Problem 18); and the problem of "the two adults and two children where the children weigh half as much as the adults" (Problem 19).
In several churches of the Anglican Communion, Alcuin is celebrated on 20 May, the first available day after the day of his death (as Dunstan is celebrated on 19 May).
Alcuin College, one of the colleges of the University of York, England, is named after him.
-
- "potius animam curare memento, quam carnem, quoniam haec manet, illa perit."
- 'Better to take (good/more) care of the soul rather than the body (flesh), for the former remains, the latter perishes.'
-
- "Nec audiendi qui solent dicere, Vox populi, vox Dei, quum tumultuositas vulgi semper insaniae proxima sit."
- 'And don't listen to people who keep saying 'the Voice of the people is the voice of God', popular riotousness which is always nearly mad.'
The following list is partially based on an overview by Robert Levine and Whitney Bolton
- Poetry
- Carmina, ed. Ernst Dümmler. Poetae Latini Aevi Carolini. vol 1. Berlin, 1881.
- Godman, Peter (tr.). Poetry of the Carolingian Renaissance. Norman, University of Oklahoma Press, 1985. 118-49.
- Isbell, Harold (tr.). The Last Poets of Imperial Rome. Baltimore: Penguin, 1971.
- Epitaph for Cone
- Poem on York, Versus de patribus, regibus et sanctis Eboracensis ecclesiae, ed. and tr. Peter Godman, De pontificibus et sanctis Ecclesiae Eboracensis, The Bishops, Kings, and Saints of York. Oxford: Clarendon Press, 1982.
- De clade Lindisfarnensis monasterii, "On the destruction of the monastery of Lindisfarne
- Epistolae (Letters)
Of Alcuin's letters, just over 310 have survived.
- Dümmler, Ernst (ed.). 'Alkuini Epistolae' in MGH Epistolae IV (Berlin 1895) 1-493.
- Jaffe, Philipp, Ernst Dümmler, W. Wattenbach (eds.). Monumenta Alcuiniana, Berlin, Weidmann, 1873, pp. 132–897.
- Chase, Colin (ed.). Two Alcuin Letter-books. Toronto, Pontifical Institute of Mediaeval Studies, 1975.
- Allott, Stephen (tr.). Alcuin of York, c. AD 732 to 804. His life and letters. York, 1974.
- Sturgeon, Thomas G. (tr.). The Letters of Alcuin: Part One, the Aachen Period (762-796). Harvard University Ph.D. Thesis, 1953.
- Dorothy Whitelock (tr.), English Historical Documents.
- Didactic works
- Ars grammatica
- De orthographia, ed. H. Keil, Grammatici Latini VII, 1880. 295-312.
- De dialectica
- Disputatio regalis et nobilissimi juvenis Pippini cum Albino scholastico "Dialogue of Pepin, the Most Noble and Royal Youth, with the Teacher Albinus", ed. L.W. Daly and W. Suchier, Altercatio Hadriani Augusti et Epicteti Philosophi. Urbana, 1939. 134-46; ed. Wilhelm Wilmanns, "Disputatio regalis et nobilissimi juvenis Pippini cum Albino scholastico." Zeitschrift für deutsches Altertum 14 (1869): 530-55, 562.
- Disputatio de rhetorica et de virtutibus sapientissimi regis Carli et Albini magistri, ed. and tr. Wilbur Samuel Howell, The Rhetoric of Alcuin and Charlemagne. New York: Russell and Russell, 1965 (1941); ed. C. Halm, Rhetorici Latini Minores. 1863. 523-50.
- De virtutibus et vitiis, also De vitiis et virtutum (moral treatise dedicated to Count Wido of Brittany, 799 x 800), ed. J.P. Migne. PL 101. Paris, 1851. 613-639 (transcript available online). A new critical edition is being prepared for the Corpus Christianorum, Continuatio Medievalis.
- De animae ratione (ad Eulaliam virginem) (written for Gundrada, Charlemagne's cousin)
- De Cursu et Saltu Lunae ac Bissexto, astronomical treatise.
- Hagiography
- Vita II Vedastis episcopi Atrebatensis. Revision of the earlier Vita Vedastis by Jonas of Bobbio.
- Vita Richarii confessoris Centulensis. Revision of an earlier anonymous life.
- Vita Willibrordi archiepiscopi Traiectensis, ed. W. Levison, Passiones vitaeque sanctorum aevi Merovingici. MGH Scriptores Rerum Merovingicarum 7/2. Hanover, 1920. 81–141.
- ^ Einhard, Life of Charlemagne, §25.
- ^ a b Bullough, Alcuin, p. 164.
- ^ Bullough, Alcuin, pp. 146-7, 165.
- ^ Bullough, "Alcuin."
- ^ Bullough, Alcuin, p. 165.
- ^ a b "A cure for the educational crisis: Learn from the extraordinary educational heritage of the West". RenewAmerica analyst. http://www.renewamerica.us/analyses/060601hutchison.htm. Retrieved 2006-06-02.
- ^ Needham, Dr. N.R., Two Thousand Years of Christ’s Power, Part Two: The Middle Ages, Grace Publications, 2000, page 52.
- ^ John Boswell, Christianity, Social Tolerance, and Homosexuality
- ^ David Bromell in Who's who in Gay and Lesbian History, London, 2000 (Ed. Wotherspoon and Aldrich)
- ^ The first few problems of Alcuin's on original Latin (English: Problems to sharpen the young, proper title Propositiones Alcuini Doctoris Caroli Magni Imperatoris ad Acuendes Juvenes—English: Propositions of Alcuin, A Teacher of Emperor Charlemagne, for Sharpening Youths)
- ^ Ivars Peterson's MathTrek Nov 21, 2005
- ^ Atkinson, L. 2005. 'When the Pope was a mathematician'. College Mathematics Journal 36 (November): 354-362
- ^ Animation of the problem of the three jealous husbands (German)
- Frederick Lorenz. The life of Alcuin (Thomas Hurst, 1837).
- Rolph Barlow Page. The Letters of Alcuin (New York: Forest Press, 1909).
- E. M. Wilmot-Buxton. Alcuin (P J Kennedy, 1922).
- Stephen Allot. Alcuin of York, his life and letters ISBN 0-900657-21-9
- Andrew Fleming West. Alcuin and the Rise of the Christian Schools (C. Sscribner's Sons, 1912) ISBN 0-8371-1635-X
- Eleanor Shipley Duckett. Alcuin, Friend of Charlemagne, (1951)
- Eleanor Shipley Duckett. Carolingian Portraits, (1962)
- F. L. Ganshof. The Carolingians and the Frankish Monarchy ISBN 0-582-48227-5
- John Boswell.Christianity, Social Tolerance, and Homosexuality ISBN 0-226-06710-6
- Brian P. McGuire. Friendship, and Community: The Monastic Experience ISBN 0-87907-895-2
- Thomas Stehling. Medieval Latin Love Poems of Male Love and Friendship,
- Peter Godman. Poetry of the Carolingian Renaissance ISBN 0-7156-1768-0
- Throop, Priscilla, trans. Alcuin: His Life; On Virtues and Vices; Dialogue with Pepin (Charlotte, VT: MedievalMS, 2011)
| Persondata |
| Name |
Alcuin |
| Alternative names |
|
| Short description |
|
| Date of birth |
735 |
| Place of birth |
York, Northumbria |
| Date of death |
804 |
| Place of death |
|
