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It may be said, and with great justice, that Eginhard's "Life of Charlemagne" is none the less trustworthy because of the astounding revelation of credulity, of lack of judgment, and even of respect for the eighth commandment, which he has unconsciously made in the "History of the Translation of the Blessed Martyrs Marcellinus and Paul."
I shall have occasion to return to Deacon Deusdona's conditions, and to what happened after Eginhard's acceptance of them. Bavon, a letter announcing the success of his mission.
The main features of the strange story contained in the "Historia Translations" are set forth in the following pages, in which, in regard to all matters of importance, I shall adhere as closely as possible to Eginhard's own words.
Eginhard's indignation at the "rapine" of this "nequissimus nebulo" is exquisitely droll. It would appear that the adage about the receiver being as bad as the thief was not current in the ninth century. Let us now briefly sum up the history of the acquisition of the relics. Eginhard makes a contract with Deusdona for the delivery of certain relics which the latter says he possesses.
They were all horrified to see his ghastly look; his brow was dark, and sorrow was depicted on every feature. Eginhard looked at his master apprehending coming evil. Charlemagne stood up and spake: "What does a royal princess deserve, who receives the visit of a man at night?" The councillors looked at each other speechless. Eginhard's countenance became white as death.
It will be admitted, I suppose, that the authors of the works attributed to Matthew, Mark, Luke, and John, whoever they may be, are personages whose capacity and judgment in the narration of ordinary events are not quite so well certified as those of Eginhard; and we have seen what the value of Eginhard's evidence is when the miraculous is in question.
It has been doubted whether he could write, and an expression of Eginhard's might authorize such a doubt; but, according to other evidence, and even according to the passage in Eginhard, one is inclined to believe merely that Charlemagne strove painfully, and without much success, to write a good hand. He had learned Latin, and he understood Greek.
Who is to make sure that the exorcist of the demon Wiggo was not just such another priest as Hunus; and is it not at least possible, when Eginhard's servants dreamed, night after night, in such a curiously coincident fashion, that a careful inquirer might have found they were very anxious to please their master?
This was one Eginhard, or Einhard, who appears to have been born about A.D. 770, and spent his youth at the court, being educated along with Charles's sons. There is excellent contemporary testimony not only to Eginhard's existence, but to his abilities, and to the place which he occupied in the circle of the intimate friends of the great ruler whose life he subsequently wrote.
It has been doubted whether he could write, and an expression of Eginhard's might authorize such a doubt; but, according to other evidence and even according to the passage in Eginhard, one is inclined to believe merely that Charlemagne strove painfully, and without much success, to write a good hand. He had learned Latin, and he understood Greek.
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