American Society of Church History

Paulus Albarus of Muslim Cordova

Author(s): Allen Cabaniss
Source: Church History, Vol. 22, No. 2 (Jun., 1953), pp. 99-112
Published by: Cambridge University Press on behalf of the American Society of Church
History
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PAULUS ALBARUS OF MUSLIM CORDOVA

ALLEN CABANISS

Institute for Advanced Study, Princeton

In the year of the Incarnation 839, there occurred an event
which alarmed the inhabitants of Frankland: a royal chaplain named
Bodo, nobly born and a deacon in Holy Orders, under singularly dramatic circumstances abandoned the Christian faith for Judaism,
changed his name to Eleazar, took a Jewish wife, and went to live in
Saracenic Spain.1The incident is remarkablefor three reasons. First, it
shows the vitality of Jewish proselytism in the ninth-century Western
world.2 Secondly, it had some effect on the relations between the
Frankish state and the Spanish Muslim government.3 Thirdly, and
for our purpose most importantly, it brought to attention a very
interesting Mozarab named Paulus Albarus. For in the year after
Eleazar's conversion, the latter undertook to persuade the erstwhile
deacon to return to his paternal religion.4
In the person and work of Paulus Albarus of Cordova, we are
thrust into the midst of the troubled conditions of Moorish Spain in
the mid-ninth century. Most of the peninsula had been under the
yoke of the Musulmans for more than a hundred years. There were
a few minuscule native states in the north under the tutelage of the
Carolingian government. Within Moorish areas there were guerrillas
in the hills and mountains who menaced the rule of the caliphs. There
were, moreover, dissident Muslim theologians who felt that Abd al-Rahman II (died 852) and his successor, Muhammad I, were not adhering
as strictly as they should to Koranic religious precepts. The situation
was tragic for the morale of the Christian subjects. Many of them had
accepted Islam, some wholeheartedly, others externally only; and some
sought relief in conversion to the related Semitic religion, Judaism."
But even among those Mozarabs who remained loyal to the church,
divergent attitudes appeared: there were those who wanted to accommodate Christianity to the Moorish environment and there were those
who believed that such acquiescence to hostile pressure was dishonorable if not tantamount to apostasy.
By the end of the eighth century therefore heresy had arisen
sporadicallyin the Spanish church in the form of Adoptionism or other
species of anti-Trinitarianism.6 Although the last of the great Adoptionist heresiarchs (Felix of Urgel) had died in 818, the effect of
the movement lingered throughout the ninth century. In the middle and
latter parts of the period another heterodox opinion, called Anthro
pomorphism, made its appearance.7Significantly enough, these so-called heresies, attempts in the main to adjust the Christian doctrine of
God with the severe monotheism of the Muslims, were broached by
99

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CHURCHHISTORY

the hierarchy and thence filtered down to the faithful.8 Since the
prelates of Spain were usually approved by the conquerors and were
wholly subservient to them, such a condition may be considered natural
and normal.9As a matter of fact, most of the lay Christians, indifferent to or unaware of the tensions, were quite satisfied with their
"infidel" rulers: they served in the Moorish armies, occupied places
in the governmental administration, acquired harems, and became devotees of Arabic learning.10
But there were Christian zealots and, as a consequence, Muslimi
persecutions. In Cordova, the old and illustrious city of Martial,
Seneca, Lucan, and Hosius, a combinationof many elements conspired
to provoke the harsh reaction of the government. Among some of the
Christians there lurked a desire for independence, inspired perhaps
by admiration for the Spanish states of the north;" there flowed an
undercurrent of deep suspicion of the nature of the Islamic religion,
based on wilful misunderstanding;12there developed a brooding hope
that time would come when revenge could be taken for Muslim insults
and scorn endured especially by the priests;13 there smouldered distrust of Christian leaders who seemed to be in collusion with the
conquerors;14 and there emerged an obstinate determination to flaunt
the Christian faith daringly, even if, or rather because, it might reap
a martyr's death.15So, during the decade 850-860, we have an outbreak of persecution, resulting in about fifty martyrdoms, in one
instance eleven deaths in less than two months.16
It was owing to this circumstance,as well as to the affair of BodoEleazar which may be related to it, that Paulus Albarus did most of
his writing. His days had begun pleasantly enough, since he was born
(about 810?) of a prosperous family of Cordova which commanded
the respect of fellow-citizens.17At a very early age he was sent out
into the countryside of his native province (Baetica) to study under
the learned Abbot Speraindeo (died before 852).18 Albarus retained his
love for the venerable master and cherished him as a spiritual father
as long as the old man lived. Once in later life, he turned to the aged
abbot for advice.19Speraindeotook the opportunityto reminisce quaintly and nostalgically: "When I used to be sorely burdened by my work,
my mind and spirit wearied by tedious details, yet upset like a ship on
a stormy sea, suddenly a welcome relief would appear in the guise of
a letter from your father. In a similar vein I read your own letter
recently; I recognized in it your well-known flow of words; and old
man that I am on the eve of death, I was inwardly refreshed."20
Albarus became adept in Biblical lore, in debate, and in writing
both prose and poetry. He came to know a smattering of Greek and
Hebrew, and perhaps more than a smattering of Arabic.2' His juvenile
verses were not in the Classical metrical style because the rules of Latin

PAULUS ALBARUSOF MUSLIMCORDOVA

101

prosody had been forgotten in Moorish Spain until 848, when Albarus's
friend, Eulogius, rediscovered at Pampeluna manuscripts of Saint
Augustine's City of God, Vergil's Aeneid, the Satires of Horace and
Juvenal, the works of Porphyrius, Aldhelm's Enigmas, the Fables of
Avienus, and a collection of metrical hymns.22So new was all this at
that time that Eulogius later, while in prison for his faith, employed
the enforced leisure to compile a treatise on Classical prosody from
which Albarus himself, near the end of his life, learned (rather badly,
it appears) how to frame hexameters, pentameters, and other Latin
measures.23

In the monastic school the youthful poems written by Albarus

were in the new rhythmical style of the Arabians, an exercise which
he says was then sweeter to him than honey, but the results of which
he destroyed when he reached maturer age.24Yet the effect remained:
even when he inveighed against the multitudes of Christian youths who
were delighting in Arabic poetry and romances, who were reading
Islamic philosophy not to refute its errors but to imitate its rhetoric,
who could scarcely write a Latin letter to a friend but could explain
eruditely the "Chaldean pomps of words," who could compose in the
Arabian manner more elegantly than the Muslims, who could adorn
final clauses with the restriction (coartatione) of one letter or, by
subtle variety of diction, use all the letters of the alphabet for the
requirements of their prose rhythm, even then Albarus, who purports
to disdain such refinements, affords us striking examples of it.25 So
much so indeed, that reading his books we are worlds away from such
contemporary Frankish authors as, for example, Agobard and Florus
of Lyons, Amalarius of Metz, and Walafrid Strabo.
All this, however, is not to suggest that Albarus learned from
Abbot Speraindeo nothing of the usual stock of traditional Latin
scholarship. Many prose authors were available, especially grammarians and compilers and notably Saint Isidore of Seville.26 But
we do observe that Albarus's education was not limited to his days
in school; it was a life-long process by which he was continually adding
to his storehouse of information, the foundations of which were laid
by the abbot. He despised the "Chaldeanliterary pomps," but he made
use of them; on the other hand, like many another before and
after him who deemed it improper to chain Christian truth with the
bonds of Donatus, he notwithstanding often discloses his indebtedness
to the elder Latinity.27In fact, his superior learning became a byword
among his friends, who submitted for his decision questions regarding
theology, Scripture, and grammar, and who requested his critical
judgment on matters of style as well as of content.28It is not without
interest to know that he married the sister-in-law of a professor of
rhetoric in Seville (John).29

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CHURCH HISTORY

During school-days in the countryside, Albarus made a friend

for life in the person of Eulogius, a noble youth of the old senatorial
class of Cordova and later bishop-electof Toledo, one of whose brothers
was an official in the Saracenic bureaucracy and one of whose sisters
was a nun.30So intimate were Albarus and Eulogius that the latter in
a sentimental vein once prayed, "May there be no Albarus other than
Eulogius, and may the complete love of Eulogius be found nowhere
but in the heart of Albarus."31Their boyhood days were thus spent in
study, affectionate letters, disputes, immature verses sweeter than
honeycomb, admiration for good Speraindeo, and boating on the nearby Quadalquivir which they like to imagine was the bleak Euxine sea.
This friendship was one of the determining factors in Albarus's life.
When Eulogius was finally executed for his religion, Albarus wrote
the story of his life and suffering, believing, as Horace did, that he
had constructed a monument for his dear alter ego more enduring than
bronze, which neither wind nor hail nor flame could ever destroy, so
that subsequentgenerations might look upon the hero and emulate him.'
But pleasant school-days soon came to an end and the modes of
life of school-mates often diverge. "That one," says Albarus of Eulogius, "adornedwith the office of priest, soared ever higher, borne aloft
on wings of virtue; but I, involved in the mire of lust and pleasure, drag
myself along earthbound."33Logically perhaps Albarus, too, should
have become a cleric; it seems that his training and aspiration lay in
that direction. But for some reason he did not proceed to the destination. It may be, as he implies, that the desires of the flesh were too
strong-not inexplicable in Saracenic Spain with the new romantic
atmosphere introducedby the Muslims (even the saintly Eulogius was
affected by it34). Or possibly it was parental pressure-his father, a
man of some wealth, may have wanted grandchildren to carry on the
family name and manage the family property-we do not know. In
either case, Albarus married, as we have noted, the sister-in-law of
the scholarly John of Seville; he was thus compelled to remain a layman.
We know very little about his family-life, but presumably it was
quite happy. In his friendly letters to the revered John, an older man,83
he sometimes closes with a greeting for his sister-in-law; he asks that
his salutation be conveyed to his father-in-law; he sends his niece (or
nieces) a kiss.36In a like manner, John greets Albarus's wife, sends
news of Albarus's aunt and her sons, and expresses the hope of a cheerful visit soon.37 One sad note enters the correspondence: three of
Albarus's little daughters apparently died suddenly about the same
time. John heard of the tragedy from their grandfather (his father-inlaw) and offered the usual Biblical condolence.38Although overcome by
grief, Albarus promptly expressed his gratitude for John's consola-

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103

tion, but in order to forget his loss plunged himself again into his
studies.39There is no further mention of his family.
These letters reveal a certain querulousness in Albarus's personality. John, the grammarian, was honestly disturbed about the precise
meaning of some passages of Scripture; to Albarus the queries smelled
of the Adoptionist heresy. Hence we have long tirades against artistry
of language and elaborate expositions of Catholic orthodoxy.40 But
Albarus was emotionally upset (whether because of John's questions,
because of the trouble with Eleazar, because of the death of the little
girls, because of the impending persecutions, we cannot tell), for in
the end he admits that he had been too harsh in his utterances. The
fraternal relationship is unbroken-"among men of wisdom and good
manners a disputation maintains the odor of sweetness."'4 Albarus requests the loan of a book of glosses and one entitled Ephemerides;
John sends them.42Albarus asks for a brief note about the prophet
Muhammad's life and for the exact meaning of the adverb maturius;
John promptly replies and in his turn borrows the book by Eulogius
on syllabification or a summary of it.43
In the meanwhile, perhaps before the correspondence with John
of Seville, there occurred the notable debate of 840 with Bodo-Eleazar,
mentioned at the beginning. Of this correspondence, four letters remain from Albarus to Eleazar; the three of Eleazar to Albarus exist
only in fragments, a mutilation resulting no doubt from bigotry. But
the progress of the debate may be easily derived from those parts
which have been preserved. The arguments need not detain us, because
they were already shop-worn by the time of Albarus and Eleazar.44
Even the invectives are unoriginal. However, the final sentence of Albarus's opening gambit draws us up with a start: the Cordovan says
to Eleazar, "I pray that you may always enjoy good health, most
revered and most beloved, my brother by nature but not by faith."45
Was the author himself a convert from Judaism to Christianity? This
question, which suggests itself almost involuntarily, raises a problem
associated with Paulus Albarus.
A number of scholars have seen in the exchange of letters an
arresting and paradoxical attempt of two men of ninth-century Spain
to lure each other back to his original faith.46The passage cited above
is the one which presumablysets off the train of speculation. But others
equally impressive appear in the letters. For instance, in the third letter to Eleazar, Albarus states: "We therefore do not call ourselves
Gentiles, but Israel, because our parents [forefathers] were formerly
sprung from that very Israelitish stock."47Later, in the same letter,
he asks rhetorically: "Who is more worthy of the name of Israel? You,
who (as you say) have returned from the worship of idols to the worship of the supreme God? You, who are a Jew by faith, but not by

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CHURCH HISTORY

race? Or I, who am a Hebrew both by faith and by race? But," he

continues, "I do not call myself a Jew; a new name has been placed
upon me, a name which the mouth of the Lord has given. However,
Abraham is my father because my ancestors descended from that
vine."48

Thus far there might be no issue about the nationality of Paulus

Albarus, but in his last letter to Eleazar he seems to shift to something
different. After quoting three verses concerning the Getae or Goths,
"in order that you, Eleazar, may understand who I am," he fairly
screams, "I, I am the one whom Alexander declared must be avoided;
I am the one at whom Pyrrhus shuddered; I am the one whom Caesar
feared. Of us also our Jerome says, 'He has a horn on his forehead,
flee far away from him.' "49 Does this mean, after all, that Albarus

was of Visigothic stock? We must attempt some resolution of Albarus's

apparentlycontradictory statements.
Apart from the correspondencewith Eleazar, there are no other
indications in Albarus's writings that he or his parents were of
Israelitish blood. In his life of Eulogius, Albarus observes that he had
known the martyr "from the first flowering of childhood" when
they were both pupils of Abbot Speraindeo, but there is no suggestion
of difference in ancestry.50In the introductionto his Shining Catalogue,
he asserts that God kept him faithful (or, a believer) from his mother's
womb.51Nowhere in his Confession does he even faintly intimate a
Hebraic background. But of more importance for us is his letter to a
physician named Romanus, "most serene of all Catholics." Romanus,
an old friend of his father and mother, had known Albarus when the
latter was in the cradle, but again there is not the slightest hint of
Jewishness.52We might continue, but there is no occasion to do so: we
find that the letters to Eleazar are the only source of the idea that
Albarus may have been of Israelitish origin, and on closer scrutiny
even they may be interpreted differently.
The phrase, "natura non fide frater,"53may be dismissed as a
Christian commonplace-all men are brothers by nature if not by faith
-it really tells us nothing. But the quotation from his third letter to
Eleazar is more revealing: Albarus seems rather carefully to distinguish himself as a Hebrew and Eleazar as a Jew, in reminiscenceof
Saint Paul's language. His statement that his lineage was from
Abraham and that his parents were of Israel can also be paralleled in
Pauline passages.54Albarus may have been of Jewish origin, but these
citations do not prove that-in fact, they seem to be too theological;
they seem to be part of the argument rather than statements concerning
genealogy. The debate between Jew and Christian regarding the "true
Israel" may be traced as early as Saint Justin Martyr if not in the
New Testament.55Indeed Albarus's polemic shows no such originality

PAULUS ALBARUS OF MUSLIM CORDOVA

105

as one might expect from a converted Jew; it is a hackneyed repetition

of a tradition already eight centuries old by the time he uses it. It
is much more likely therefore that Paulus Albarus was simply of
Visigothic stock rather than of Jewish origin, or if of Jewish origin,
his family had been Christian since the first century. He states, for
instance, that he is ignorant of the Hebrew language (although he does
know a few words of that tongue),56 and, in the letter to Romanus
he presumably differentiates between Visigoths and Romans (that is,
Franks?).57 It is worthy of note that the use of Hebrew names from
the Old Testament was common among Albarus's contemporaries
without any question of Jewish blood (there were men named Isaac,
Jeremiah, Solomon, Elijah, and Samson).
The controversy with Eleazar undoubtedly brought Albarus into
the foreground as a leading champion of the orthodox Catholics. And
when the severe persecution of the 850's began, he was the first to assume the defense of the martyrs. For hardly had the test arisen when
an importantquestion had to be answered, a question asked alike by leading members of the hierarchy, by most of the Mozarabic layfolk, and
by the Muslim authorities; were those who had been executed real
martyrs ? Since they had in some degree provokedtheir own destruction,
aspiring to martyrdom,were they not in sober truth guilty of suicide ?58
For Albarus, however, the issue was clear: these are the fearful times
of Antichrist foretold by Daniel, by Job, and by the Revelator, days of
tribulation and persecution; true witnesses are dying not by their
own will but according to prophecy. They are therefore veritable martyrs in the full meaning of the term.59"Yet the ones who are looked
upon as pillars and rocks of the church, the elect of God, hale the martyrs of God before a judge and defame them in the presence of Cynics
and Epicureans. Pastors of Christ, doctors of the church, bishops,
abbots, priests, barons, and magnates publicly call the martyrs heretics
and deliberately betray them. . . . And alas, those whom they know
to have been born in the Catholic faith and nourished at the breast
of mother church, them they swear to be illegitimate representatives of
true Christianity." Albarus's tractate in defense of the martyrs, his
Sldning Catalogue, was not written until 854, but long before that
time he was speaking as their advocate.60Even his friend, Eulogius,
writing in 856, but referring to the year 851, admits that he had hesitated to take a positive stand until he was incited by Albarus.61
Since our concern is with Albarus only, we shall not follow the
course of the decade of martyrdoms closely, however interesting and
importantthat phase of history may otherwise be.62It is a tangled skein
with threads of many colors. One of the threads is that of negotiation
with Christian lords of the Carolingian state, but Albarus seems to
have had no part in that.63In fact, he was probably suspicious of the

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CHURCH HISTORY

Frankish government because he knew, by hearsay at least, of the

scandalous latitudinarianismof that court in matters of morals and belief.64By and large, the church in Saracenic Spain discountenancedthose
who deliberately sought martyrdom, and Albarus and his likeminded
associates were forced into the position of appearing to be sectarian
fanatics.65With the death of Eulogius (859), which Albarus dutifully
commemorated,the frenzy seems to have generally subsided.66
In his latter days, Albarus occupiedhimself mainly in writing. His
poems are quite undistinguished, although in two of them he does contribute, as Eugenius of Toledo and Alcuin of York did, to preserving
the song of the nightingale for the Western tradition.67But Albarus
died as he had lived-in the thick of a controversy. In his last year or
two, he suffered an illness so acute that he despaired of his life.68In his
extremity, as a part of the penance imposed at his reception of the last
sacraments, he endowed with extensive gifts a monastery previously
favored by his father. When he unexpectedly recuperated, however,
he discovered that the civil authorities were trying to deprive the monks
of his bounty by encroaching on their lands. It therefore became necessary for Albarus to resort to the courts of law to protect the ecclesiastical property, but the outcome has eluded us.69
Furthermore, in that age and place it was customary for a
person who recovered after the last sacraments to refrain from receiving Holy Communion-a very sore deprivation-until a special process
of reconciliation had been ratified. Consequently Albarus, as soon as
he was well enough, applied to the bishop of Cordova, Saul, for the
appropriate action.70 But the decade of persecution and martyrdom
had rent the unity of the Cordovan church. Saul, at first lending his
support to the martyr-party, had ultimately conformed to the attitude
of the majority of the Spanish hierarchy, doubtless feeling more at
ease in so doing. Earlier, the inauguration of his episcopate had been
inauspicious: he had secured the office through the influence of eunuchs
in the Muslim court by offering a bribe of four hundred solidi out of
church moneys. That transaction was no secret; it had been confirmed
by an open contract between Saul and his agents.7"Still further, Saul,
in order to reimburse his treasury, had performed illegal ordinations
and had made uncanonical appointments.72A schism in Cordova is
therefore quite explicable and the position of a rigorist like Albarus
entirely comprehensible.
Nevertheless Albarus recognized Saul as the possessor of lawful
jurisdiction, and although he had accepted the last sacraments from a
dissident priest, rigorist like himself, he turned to Bishop Saul for the
reconciliation,but not without threatening to seek satisfaction elsewhere
if the proceedings were delayed beyond a week.73Saul's reply shows
commendablerestraint, yet the bishop could not but indulge an ironic

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107

remark, "Seek absolution by those from whom you undertook your

penance. If the imposition of their hands was worthy then, surely their
absolution will be acceptable now."74Albarus retaliated with vituperation, reminding Saul of all his failings, his simony, his violation of canon
law, his coldness toward the martyrs, his sarcasm.75We do not know
the final outcome, but with this bitterness Albarus disappears from our
sight. Yet that is not quite the complete story; we do possess from his
pen a warm confessional statement, redolent of the liturgy, which he
may have composed in connection with his illness or recovery.76In it
there is no complaint, no peevishness, only adoring humility in the
presence of the immeasurable, ineffable, all-holy God who reigns as
Three and One through never-ending ages, the true Sabbath of his
chosen ones.77Albarus probably died about 862.
As we close, there are some questions which arise. Does not Albarus in a modest degree anticipate the new literature that was soon
to dawn in Western Europe-78Is there not in him a forecast of the
Inquisition?79Or of the Dominicans? Above all, is he not a prelude to
the mixed Spanish soul of the later Middle Ages ? But the points we have
summarized are perhaps sufficient to suggest that in Paulus Albarus
of Cordova we have a seminal mind which will repay investigation.

1. See, inter alia, Annales Bertiniani for

the years 840 and 847, ed. G. Waitz in
Rerum Germanicarum in
Scriptores
Usum Scholarum
Hahn,
(Hanover:
1883), pp. 17f., 34 f.; Amulo, Epistola
seu Liber Contra Judaeaos, 42, in Abbe
Migne's Patrologia Cursus Completus:
Series Latina (hereinafter: PL), cxvi,
171BC.
2. Cf. the pertinent remarks by S. Kats.,
The Jews in the Visigothic and Frankish Kingdoms of Spain and Gaul
(Cambridge, Mass.: Mediaeval Academy
of America, 1937), p. 46.
3. This is apparent in the description of
Eleazar as a military agitator; cf. the
year 847 in the Annales Bertiniani
(see Note 1 above); see also Notes
63 and 64 below.
4. Epistolae XIV-XX. Albarus gives the
date 840 for the controversy in Epistola
XVI, 1.
In order to expedite further annotation, I append a statement concerning
Albarus's works and where they may
be found; hereinafter I shall refer to
the particular work only, not to the edition. I shall here locate them in Migne,
PL, who reprinted them from Henrique
Florez, Espa/na Sagrada, X, XI (Madrid: Antonio Marin, 1753).
(a) Numnbered letters: I (to John of

Seville), PL, cxxi, 411D-418B; II (to

John), ibid., 418B-420A; IV (to John),
ibid., 427B-448C; V (to John), ibid.,
448D-457D; VII (to Abbot Speraindeo), ibid., 461B-462B; IX (to physician Romanus), ibid., 464B-467C; XI
(to Bishop Saul), ibid., 473C-474C;
XIII (to Saul), ibid., 476B-478C; XIV
(to Eleazar), ibid., 478C-483B; XVI
(to Eleazar), ibid., 483C-491B; XVIII
(to Eleazar), ibid., 492B-512D; and
XX (to Eleazar), ibid., 513A-514A.
The numbers omitted are letters to
Albarus, not by him, although preserved among his works: III (John of Seville to Albarus), PL, cxxi, 420A-427B;
VI (John to Albarus), ibid., 458A461A; VIII (Speraindeo to Albarus),
ibid., 462B-464B; X (Saul to another
bishop), ibid, 467C-473B; XII (Saul
XV
to Albarus), ibid., 474D-476A;
(Eleazar to Albarus, a fragment), ibid.,
483 BC; XVII (Eleazar to Albarus, a
fragment), ibid., 491B-492A; and XIX
(Eleazer to Albarus, a fragment), ibid.,
512D-513A.
Albarus 's Epistolae
XVI,
XIV,
XVIII, and XX, belong to the year
840; I, II, IV, V, and VII, oa. 850:
IX, XI, XIII, ca. 861/2.
(b) Unnumbered letters: (1) Albarus
to Eulogius, "Repriorasti, mi domine,"

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CHURCH HISTORY

PL, cxv, 734B-736B, in reply to Eulogius's letter, "Olim, mi frater" (see

Albarus to Eulogius,
(2)
below);
"Luminosum vestri operis documenturn," PL, cxv, 819C-820D, in reply to
Eulogius's letter, "Semper, mi frater '
(see below). These two letters belong
to 851, respectively near the middle and
near the end of the year.
are cited from the
(c) Poems-these
edition by L. Traube, Monumenta Germaniae Historica: Poetae Latini Aevi
(Berlin:
Weidmann,
III
Carolini,
1896): (1) Carmen philomrelae (fragmentary), pp. 126 f.; (2) Aliud philomelaicum carmen (fragmentary),
pp.
127 f.; (3) Disticha de gallo, p. 128;
(4) Versus alii, pp. 128 f.; (5) Versus
laudis vel precis, p. 129; (6) Item
versus, p. 130; (7) Versus ephemerides
aegritudinis propriae, pp. 130 f.; (8)
Lamentum metricum proprium, pp. 131
f.; (9) Versus in bibliteca Leovigildi,
pp. 132-136; (10) Versus in crucis
laudem, pp. 137 f.; (11) Versus heroici
in laudem beati Hieronymi, pp. 138 f.;
(12) Hymnus in diem sancti Eulogii
te
" Albarus
rogat
acrostic,
(an
pp. 139-141; (13) Episa[l]ves"),
taphium s. Eulogii, pp. 141 f.; and
(14) Oratio Albari, p. 142. The poems
may be dated only in a general way
probably ca. 855-862.
(d) Indiculus luminosus, PL, cxxi,
513B-556B. A. D. 854.
(e) Vita vel passio s. Eulogii, PL,
cxv, 705C-720C. Ca. 860.
(f) Confessio, PL, cxxi, 397C-412C.
Ca. 861/2.
Since I shall cite the works of Eulogius frequently, it will be appropriate
also to present them here (as listed by
Florez, op. cit., X, pp. 431-452). Hereafter I shall refer to the particular
work without mentioning the edition.1, Memnriale sanctorum, Book I and
first six chapters of Book II (PL, cxv,
731D-774B; since all of his works are
in this same volume of PL, only the
columns will be indicated), written between June and November, 851; 2,
letter to Albarus, "Olim, mi frater,"
transmitting the copy of Memoriale
3, Documensanctorum (731D-734A);
turn martyrii (819A-834D), end of October, 851; 4, letter to Albarus, "Semper, ni frater," transmitting Documentum martyrii (819A-C); 5, letter to
Bishop Wiliesind of Pampeluna (845A852B), dated November 15, 851; 6,
" Magnificavit,"
letter to Albarus,
giving notice of martyrdom of Flora
December,
and Maria (841D-8440),
851; 7, letter to Baldegotho, sister of
Flora, concerning the death of Flora
(844C-845A), December, 851; 9, Memoriale sanctorum, Books II, 7-III
and 9,
dated
856;
(774B-818C),
martyrum (851C-870A),
Apologeticus
857. Eulogius, De vita et passione ss.

virginwumFlorae et Mariae, which is tc

be considered as chapter 8 of Memoriale sanctorum, Book III, is printed separately in PL, cxv, 835A-842C.
His poems, hymns, and book on prosody are not extant.
In spite of the lapse of years, Florez.
op. cit., XI, pp. 10-61, probably remains
as complete a general account of the
life and works of Albarus as we have.
On special aspects of his life one may
profitably consult M. Kayserling's fragment, "Eleasar und Alvaro," Monatsschrift fiur Geschichte und Wissenschaft des Judenthums, IX (1860), pp.
241-251; W. W. F. von Baudissin,
Eulogius und Alvar: Ein Abschmtt
spanischer Kirchengeschichte aus der
Zeit der Maurenherrschaft (Leipzig:
Grunow, 1872), with good bibliography
on pp. 205-207; and J. Perez de Urbel,
San Eulogio de C6rdoba, 2nd ed.
(Madrid: Ediciones Fax, 1942), a delightful, sympathetic, well-written reconstruction, but one which must be
read with discrimination (the 1st ed.
appeared in 1928). The latest, and in
many ways the best, discussion is C. M.
Sage, Paul Albar of Cordoba: Studies
on His Life
and Writings
(The
Qatholic University of America Studies
in Mediaeval History, New Series, V;
Washington, D. C., 1943), a Ph. D. dissertation. The narrative portion, Part
I, pp. 1-42, is a well-written, well-documented summary, which, however, adds
little to Florez's treatment. Part II,
pp. 43-81, dealing with the correspondence between Albarus and John cf
Seville, traces the sources of Albarus's
citations, but is mainly a philosophical
and theological analysis and exposition
of the doctrines mentioned in those
letters. Part III, pp. 83-183, by far the
longest section, is concerned with the
literary tradition, nature, and sources
of the type of writing called a
oonfessio, and with the sources and
style of the particular Confessio of
Albarus. Part IV, pp. 185-214, is an
Albarus's
of
translation
excellent
Vita s. Eulogii. The remainder of the
volume contains a formal conclusion
and three appendices ("The Manuscripts of Albar," "Editions of Albar's
Work," and a brief mention of the
Liber scintillarum, falsely attributed
to Albarus). Parts II, III, and IV,
therefore, are the typical Ph. D. thesis,
perhaps better written than most, but
essentially a compilation. Father Sage
limits his discussion to the Vita 8.
Eulogii, the Confessio, and the correspondence with John of Seville, but
for these he virtually lays the groundwork for a new edition.
5. Annales Bertiniani for the year 847
(see Note 1 above); Eulogius, Mempriale sanctorum, III, 4. A. D. Nock
says of his own excellent study, Con-

PAULUS ALBARUS OF MUSLIM CORDOVA

6.

7.

8.
9.

10.

11.

12.

version
(Oxford
University
Press,
1933), p. 269: "This is one chapter in
the history of conversion. There are
extension of Chrismany more-the
tianity to the natives of Britain and
Germany and Scandinavia, the rise of
Islam, the extension of sects in the
Middle Ages, the choice of individuals
during the Reformation and the Counthe phenomena of
ter-Reformation,
modern revivalism, and the rise and expansion of Buddhism. " An exposition
of affairs in ninth-century Spain could
very well constitute another important
chapter in "the history of conversion. "
The principals were Elipandus and
Felix on the Adoptionist side, Alcum
and Agobard on the orthodox side. In
addition to their works, consult P. B.
Die
Gams,
Kirchengeschichte
v,on
Spanien, Zweiter Band, Zweiter Abteilung (Regensburg: G. J. Manz, 1874),
pp. 299-338; M. Menendez y Pelayo,
Historia de los Heterodoxos Espanoles,
II (Buenos Aires: Libreria Perlado,
1945), pp. 7-28; Baudissin, op. cit., po.
61-70.
See the works of Gams and Menendez y
Pelayo cited in the preceding Note.
Samson, Apologeticus (Florez, op. cit.,
XI, pp. 325-516), deals at length with
the struggle over this heresy.
For example, Elipandus, Saul, Reccafred, and Hostigesis were bishops.
Observe Albarus's sharp comments on
Bishop Saul's appointment, Epistola
XIII, 3: "Recolite obsecro consecrationis vestrae non inculpata principia
. . . ;" and his testimony that the
consecration of Eulogius as the canonically elected bishop of Toledo was prevented by the government, Vita s.
Eulogii, III, 10; Samson, Apologeticus,
II, praefatio,
2, concerning Bishop
Hostegesis, 8, concerning Bishop Samuel (Florez, op. cit., XI, pp. 377, 384).
R. Dozy, Histoire des Musulmans d'Espagne, new ed. rev. by P.. L4vi-Provenial, I (Leyden: E. J. Brill, 1932),
pp. 317-362, gives a skillful summary
which is still a basic study; it should,
however, be supplemented by 15. LeviProvencal, Histoire de l'Espagne Musulmane, I (Cairo: L'Institut
Francais
d'Arch6ologie Orientale, 1944), pp. 158167, 196-204. See Albarus, Indiculus
luminosus, 3, 35; Samson, Apologeticus,
II, praefatio, 2, 6 (Florez, op. cit., XI,
378
381
pp.
f.,
f.);
Eulogius,
Memnoriale sanctorum, III, 5.
Cf. Eulogius (to Wiliesind), Epistota,
9: "ego Cordubae positus sub impio
Arabum gemam imperio, vos autem
Pampilona beati, Christicolae principis
tueri meremini dominio, qui semper
inter se utrique gravi conflictu certantes, liberum commeantibus transitum
negant. . . ..
Correct information lay at the fingertips of the Spanish Christians, but they

13.

14.
15.
16.

17.

18.

19.
20.
21.

22.

23.
24.
25.

109

made use of tendentiously distorted accounts; see, for example, Eulogius,

Apologeticus martyrum, 15 f.; (John
to Albarus) Epistola VI, 9;
Albarus,
Indiculus luminosus, 23.
Albarus,
Indiculus
luminosus,
6,
sacerdotes Domini impe"lapidibus,
tentes; " Eulogius, Memoriale sanctorum, I, 21; Leovigild, De habitu clericorum (Florez, op. cit., XI, pp. 522
f.).
Eulogius, MemoriaSe sanctorum, III, 5
f.; Albarus, Vita s. Eulogii, II, 4;
Epistola XIII, 4.
Eulogius, Memoriale sanctorum, I, 7;
Apologeticus
martyrum, 6; Albarus,
Indiculus luminosus, 2 f.
Eulogius, Memoriale sanctorum, II, describes twenty-nine, Book III, seventeen, a total of forty-six contemporary
martyrdoms (observe that no prelates
suffered);
Albarus, Vita s.
adds two more in the persons ofEulogii,
Eulogius himself and Leocritia. The eleven
deaths, June 3-July 16, 851, are recorded by Eulogius, op. cit., II, 2-6.
Albarus, Epist,olae IX, 3 f. (lands, his
own and his father's);
(John to Al9 (mentions
III,
barus)
relatives
' tritici multitudine locupletes ' ); IX,
i f. (Romanus's respect for
Albarus 's
parents); both Speraindeo and Eulogius
use of Albarus such terms as "serenitas
vestra"
and
"'serenissime.;
Levi-Provencal, op. cit., I, p. 164, calls
Albarus "'a wealthy bourgeois."
Albarus, Vita s. Eulogi, praefatio, and
I. Eulogius also speaks
respectfully
of him in Memoriale sanctorum, I,
7, and
De vita et passione ss. virginum Florae
et Mariae, 11: Note that abbot 's name:
the Puritans did not have a
on such combinations. One of monopoly
the martyrs was named "Servio-Deo." I wonder if we might not call the Abbot
" Hope-in-God. "
Epistola VII, passim.
Paraphrased from (Speraindeo to Albarus) Epistola VIII, 1.
Vita s. Eulogii, I, 2. Hebrew words
appear in Epistolae XVI, 1, 3; XVII[,
8 (but cf. Epistola XVI, 4); GreeK
words, in Epistola IV, 1; and Arabic
words, in Indiculus luminosus, 23, 25,
of course, in Latin letters.
28-all,
Vita s. Eulogii, I, 2; III, 9; cf. Eulogius (to Wiliesind), Epistola, 1-3.
Perez de Urbel, op. cit., p. 90, n. 1.
makes a good argument for the year
845, but the prevailing opinion favors
848, for Eulogius's journey to Pampeluna; cf. Baudissin, op. oit., pp. 92,
98.
Vita s. Eulogii, II, 4; (John to Albarus)
Epistola VI, 10.
Vita s. Eulogii, II, 4.
Albarus's very famous invective appears in Indioulus luminosus, 35. (My
use of the word
or
i novels" is based on" romances"
the emendation
of fabellis mile suis to fabellis Milesiis.

110

CHURCH HISTORY

proposed by Dozy, op. oit., I, p. 317,

n. 5.)
To illustrate Albarus's use of the
"Chaldean" style which he criticizes,
I submit the following brief selections:
(a) Indioulus iuninoss,
prologus:
". . . qui es via sine errore credentium,
vita sine morte viventiunm,
requies sine [. . .] fruentium

26.

27.

28.
29.

. . . neque per devia et abrupta,

per inania et caduca,
per tumida et stulta,
per dedecora et elata,
per levia et inflata . ..."
(b) Indiculus luminosus, 6:
"Et non solum mente jucunda,
acceptione serena,
respectione modesta,
venena recipimus,
potiones libamus,
praegermina lethifera
gustamus... ' .
(c) Confessio, 1:
"In quo iniquitas non est,
in quo summa [. . .] est,
in quo clementia magna est:
Deus qui auctor es luminis, fluvius
pietatis;
dulcis es te firmo corde credenti:
caecorum oculus,
debilium animus,
infirmantium verissima salus;
pes claudorum,
lingua mutorum,
fortitudo
omnium
saecMlorum. '
See the list of authors with whom
Albarus was acquainted assembled by
M. Manitius, Geschichte der Latei'tI
ischen Literatur des Mittelalters,
(Munich: Beck, 1911), pp. 422426;
J. de Ghellinck, Litt6rature Latine au
Moyen Age depuis les Origines jusqu'd
la Fin de la Renaissance Carolingienne
(Paris: Bloud et Gay, 1939), p. 131;
Perez de Urbel, op. cit., pp. 113-118;
and, briefly, Baudissin, op. cit., pp. 209
f. Cf. Sage, op. cit., p. 217.
See Epistola IV, 6-9, 15. More remarkable are his severe strictures on the
Classics, Epistolae IV, 10, 19, and V,
4 (well-known passages); also XIV, 2.
See Note 26 immediately above and
especially Albarus 's extant poetry for
the debt to Latinity.
(John to Albarus) Epistolae III, VI;
Eulogius, letters to Albarus, "Olim, mi
frater" and "Semper, mi frater."'
Both John and Albarus Tefer to
their "common father, Lord (or, Sir)
John," and each sends greetings to the
other's wife (Epistolae II, 3; III, 9);
hence the presumption that their wives
were sisters. For John as a professor
of rhetoric, Albarus calls him "Romanae dialecticae caput" (Epistola IV,

3) and refers to his students ("vestri

potuerunt scire grammatici," Epistola
V, 4).
30. Albarus, Vita s. Eulogii, I, 2, and III,
10. Eulogius (to Wiliesind), Epistola,
8, states that his youngest brother, Joseph, had been dismissed about 850
from his governmental position. Albarus, Vita s. Eulogii, IV, 13, mentions Anulo, the sister of Eulogius, as
a "virgin dedicated to God."
31. Vita s. Eulogii, VI, 18 (quoting Eulogius).
32. Ibid., I, 2; VI, 19. The famous Horatian allusion employed by Albarus itself echoes a statement made three
centuries before Horace in the Antidosis of Isocrates (353 B. C.) and was
thus twelve hundred years old when
Albarus used it; see Georg Misch, A
History of Autobiography in Antiquity,
Eng. trans. E. W. Dickes (London:
Routledge and Kegan Paul, 1950), I,
p. 159 and note.
33. Vita s. Eulogii, I, 3.
34. Note the strange, quasi-romantic relationship between Eulogius and the half
Spanish, half Moorish martyr-maiden
Flora; see his Epistolae to Baldegotho
and to Albarus ("Magnificavit");
his De vita et passione ss. virginum
Florae et Mariae and Documentumr
martyrii, especially 20-22 (a very tender passage). Cf. the similar relationship with another maid destined for
martyrdom, Leocritia, who seems to
have reminded Eulogius of Flora;
Albarus, Vita s. Eulogii IV, V. See
the rather charming, semi-fictionalized
account based on these references in
L. Bertrand and C. Petrie, The History of Spain (New York: AppletonCentury, 1934),
pp. 102-115, particularly pp. 113 f. Cf. also Perez de
Urbel, op. cit., pp. 158-174.
35. Albarus, Epistola V, 2: "frater, imo
aetate pater. ..."
36. Ibid., II, 3: "Opto per te decorem
domus vestrae salutare. . . ." Ibid.:
"Patrem nostrum communem dom[in]um Joannem salutari exspecto, omnemque cognationem nostram vice nostra
osculato."
37. (John to Albarus) Epistplae III, 9:
"Salutare
praesumo per os vestrum
omnem decorem domus vestrae;'" VI,
10: "salutamus omnem pulchritudinem
domus vestrae." Ibid., III, 9: "Salutat vos Domna Froisinda cum filiis
suis . . . ; VI, 10: "Merear vultum
vestrum hilarem citius intuere. . .. '
38. Ibid., III, 9: "1De trium vero ancillarum
vestrarum migratione ex ore patris
communis audivi integre: ' Nolite contristarL . . .' " See next Note.
39. Epistola IV, 36: "Secundum epistolam
vestram tristes et pene ad infernos
usque dimersos accepimus, et vel quantulumcumque in doloribus solamen ex
amici scripta nos habuisse cognovi-

PAULUS ALBARUS OF MUSLIM CORDOVA

mus." This Note and the preceding one
taken together make strong the presumption that the word ancilla is here
used to mean daughter. See Baudissin,
op. cit., p. 49.
40. Cf. Epistolae I-VI, passim.
41. Cf. Epistola V, 1 f.
42. Epistolae II, 3; (John to Albarus)
III, 9.
43. (John to Albarus) Epistala VI, 8-10.
44. See, for instance, Kayserling, op. cit.,
passim, and A. Lukyn Williams, Adversus Judaeos (Cambridge University
Press, 1935), passim, but pp. 224-227
deal specifically with Albarus and Eleazar.
45. Epistola XIV, 7: "natura non fide
frater . . "
46. The following consider Albarus himself a convert from Judaism to Christianity: Gams, op. cit., p. 317, n. 2;
de Ghellinck, op. cit., pp. 131 f.; Katz,
op. cit., pp. 27, 40 f., 46 (but Katz
also dignifies Albarus with the rank of
bishop of Cordova-surely a slip of the
pen!); L. I. Newman, Jewish Influence
on Christian Reform Movements (CoStudies
Oriental
lumbia University
XXIII; New York: Columbia University Press, 1925), p. 401. Others say
only that Albarus was of Jewish ancestry: Baudissin, op. cit., p. 43; Florez,
op. cit., XI, pp. 11-14 (a long and
strained argument attempting to prove
from first and second century records
that a Christian Jew of the ninth century would be quite certain of his genealogy!); Kayserling, op. cit., p. 246;
Levi-Provenqal, ,op. cit., I, p. 164;
Manitius, op. cit., I, pp. 421, 423; Menendez y Pelayo, pp. cit., p. 10; Traube,
op. cit., (the introduction to his edition of Albarus's poems), p. 122;
Lukyn Williams, op. cit., p. 224. Helen
Waddell, The Wandering Scholars, 3rd
ed., reprinted (New York: Houghton
Mifflin, 1929), p. 69, calls. him "the
Z. G. Villada,
Jew of Cordova."
Historia Eclesiastica de Espana, III
(Madrid: Editorial "Razon y Fe," S.
A., 1936), p. 108, cuts the Gordian
knot by asserting that Albarus was of
mixed Jewish and Visigothic blood.
Perez de Urbel, op. cit., p. 46, agrees.
M. L. W. Laistner, Thought and Letters
in Western Europe A. D. 500 to 900
(London: Methuen, 1931), pp. 167 f.,
passes over the problem since it is
not pertinent to his discussion. Sage,
op. cit., pp. 3 f., suspends judgment.
47. Epiwtola XVIII, 4: "Et ideo non nos
gentes dicimus esse, sed Israel, quia ex
ipsa stirpe Israelitica orti parentes olim
fuerunt nostri." Both Kayserling, op.
cit., passim, and Baudissin, op. cit., pp.
77-83, give good summaries of the
Albarus-Eleazar affair.
48. Epistola XVIII, 5. But cf. his Confessio, 4; "Sic et Abraham, pater utique
gentium. . . . "

49.
. 0.
51.
52.
53.
54.

111

Epistola XX.
Vita s. Eulogii, praefatio, 1; I, 2.
Indiouius luminosus, prologus.
Epistola IX, 2.
See Note 45 above.
Such Biblical passages as Rom. 2:28
f.; 9:6-8; 11:1; II Cor. 11:22; Gal.
3:7, 29; 6:16. Of course, Saint Paul
was a Jew by birth, but he is nmaking
points in favor of the Gentiles.
55. Consult Lukyn Williams, op. cit., passim, an excellent resume of "Christian
Apologiae until the Renaissance." See
also M. Simon, Verus Israel (Paris: E.
de Boccard, 1948), passim, especially
pp. 100-111, 203-207. Note the strictures
on Simon's book by S. G. F. Brandon,
The Fall of Jerusalem and the Christian Church (London: Society for the
Propagation of Christian Knowledge,
1951), p. 14.
An unreal, purely literary quality is
evident in all of Albarus's argumentation with Eleazar. He prefers to cite
from the Septuagint or Jerome, rather
than from Aquila's version or Theodotion's or others, or from the Hebrew
text. He also employs references from
the so-called Apocryphal books, but
Eleazar presumably raised no objection to that.
It is interesting, although not in
this connection, to find that Albarus
knew something about the "letter" of
Christ to King Abgarus; see Epistola
II, 1.
56. Epistola XVI, 4: "quia scis nos ignaros
.. Kayserling,
linguae Hebraeae. .
op. cit., p. 248, n. 1, directs attention
to Albarus 's feeble knowledge of Hebrew. See Note 21 above for use of
Hebrew words.
57. Epistola IX, 4: "Volui universum illum
locum mihi redimere, et inquietudinem
Romanorum fugiens, ipsum quem nostis
principem malui inquirere. . . . Et creberunt rapinae, et privilegia Romanorum, qui transilientes limites agrorum
nostrorum, universum minitabant invadere locum. "
58. Even in the eighteenth century Florez
felt that it was necessary to present an
elaborate defense of the sanctity and
true martyrdom of those who suffered
during the Saracenic persecution; see
Florez, op. cit., X, pp. 340-351. Similarly Sage, op. oit., pp. 25-27, for the
twentieth century.
59. Indiculus luminosus, passim.
60. Paraphrased from ibid., 14. Albarus
gives the year of the treatise in ibid.,
21. Fortunately
both Albarus and
Eulogius generally date their works.
Summary of Indiculus luminosus in
Baudissin, op. cit., pp. 134-142.
6]. Eulogius, letter "Semper, mi frater"
(to Albarus): "ex eo die quo me serenitas vestra praemonuit ne a glorificatione militum Christi desisterem. . . .'

112

CHURCH HISTORY

62. Consult especially Dozy, op. cit., I, pp.

317-362.
63. See Annales Bertiniani for years 847,
852, 858, 863. Frankish interest in
these martyrdoms is evident from the
reference noted in connection with the
year 858, when the martyrologist,
Usuard of Saint-Germain, went to Cordova and secured the relics of Saints
George, Aurelius, and Nathalia (Sabigotho) who had been killed only six
years before. The contemporary official
account of the translation of the bodies
and the accompanying miracles, by a
monk of Saint-Germain, is printed in
Florez, op. cit., X, pp. 513-543. Most
of these Spanish saints are also accorded a place in Usuard's martyrology
(PL, cxxiii, 599A-988C; cxxiv, 9A858A). Undoubtedly there is a double
interest here, political as well as religious. Cf. Baudissin, op. cit., pp. 8897, 147-152.
64. In Epistola XVI, 2, Albarus states
that Eleazar had boasted that, while
he was still a Christian cleric at the
Franki&h court, he had often had illicit
relations with various women in the
actual churches or chapels. And in
14, he says that
Epistola XVIII,
Eleazar had also told him that he had
known persons in the palace-household
holding as many as fourteen different
religious beliefs (" quatuordecim viros
All
inter se ipsos cultu diversos").
this is probably an echo of the slightly
earlier Frankish gossip about the court
of Louis the Pious; see, for instance,
Paschasius
Radbertus,
Epitaphium
Arsenii seu Vita venerabilis Walae,
II, 8, 9, 12 (the palace a brothel where
sorcery was practiced; PL, cxx, 1616A1621C,
1628C-1629A);
Agobard,
1-6 (sordid filth, evil
"Manifesto,"
factions, and cuckoldry at court; PL,
civ, 307C-315B); Anonymi Vita Hludowici Pii for the years 829 and 830
(Count Bernard of Barcelona, the imperial chamberlain, a source of discord
and strife; PL, civ, 958D-959B).
65. Consult not only the works of Albarus,
Eulogius, and Samson, but also the
summary in C. J. Hefele, Histoire des
Conciles, trans. H. Leclereq from 2nd
German ed. (Paris: Letouzey et An6,
1911), IV, pp. 189 f.
66. For example, in Abbot Samson (d.
890), Apologeticus (Florez, op. cit., XI,
pp. 325-516), we find that the issue of
rigorism vs laxity was by his time almost entirely an internal problem of
the church, not an external condition
relating also to the Moorish government. For the aftermath, see Baudissin,
op, cit., pp. 175-201.
67. See the interesting essay by P. J.' E.

68.

69.
70.

71.

72.
73.
74.
75.

76.

77.
78.

79.

Raby, "Philomena
praevia temporis
amoeni," M6langes Joseph de Ghellinck
HisLessianum-Section
(Museum
torique, No. 14; Gembloux: Editions J.
Duculot, S. A., 1951), II, pp. 435-436.
In Poem 7, on his illness, Albarus
thanks God for bringing him back
from the threshold of death, and in
Epistolae IX, 3, XI, 1, he mentions
having received the sacraments in peril
of death.
Epistola IX, 3-5.
Epistola XI. Albarus's deep and devout longing for the Eucharist-'
the
saving medicine of Communion" and
"the marriage-feast of the Lamb,"
as he calls it-is especially revealed by
a clause near the end of this letter,
"quia tanto tempore a corpore Dei
mei et sanguinis privatus stare non
valeo. "
Epistola XIII, 3: "si quadringenti
solidi non fuissent palam eunuchis vel
aliis exoluti, imo non clam, sed per
chirographa Arabica ex ecclesiae prospera . . . erogati. . . .
Ibid.
Epistola XI, 3.
(Saul) Epistola XII, 2.
Epistola XIII, passim. Perez de Urbel,
op. cit., p. 249, writes of Albarus as
' an unquiet spirit but lovable in
his very inquietude."
Baudissin, op.
cit., pp. 50 f., writing of his "restless
nature," attributes it to the Jewish
blood; similarly, de Ghellinck, op. cit., p.
132. Perez de Urbel, op. cit., p. 214, n.
4, dates the entire controversy between Saul and Albarus as from 854 to
857, instead of the usual date after
860; cf. Baudissin, op. cit., pp. 159-171.
The Confessio is written in a rather
beautiful rhythmical prose heavily laden
with phrases from the liturgy, especially the Mass, in which the discursive
quality of the Mozarabic rite is quite
evident. See the lines quoted in Note
25 above.
Confessio, 4. His use of the word
"Sabbath" in this way has a curiously interesting overtone.
Albarus, Eulogius, and Samson are important witnesses for the state of
language and culture in mid-ninthcentury Mozarabic Spain; see, in addition to the works already cited, R.
Men6ndez Pidal, Origenes del Espanol:
Estado Lingiiistico de la Peninsula
Ib6rica hasta el Siglo XI, 2nd ed. rev.
and enlarged (Madrid: Imprenta de
la Libreria y Casa Editorial Hernando,
1929), I, pp. 434-438 (there is a 3rd
ed., 1950, Vol. VIII of his complete
works, but it was not available to me).
Cf. Baudissin, op. cit., p. 53.