DOI Page / Citation link:
https://doi.org/10.11588/diglit.61385#0124
cxviii Chapter X.—Theological Sources of the Speculum.
the eminent teacher, is indebted largely to the theological fathers of
the day, for Alenin was rarely original.* 1 Alenin was a living exponent
of modern doctrines. His life marked “ self-reverence, self-know-
ledge, self-control.” Added to his sense of responsibility and of con-
secration he desired to be of service to humanity in promulgating the
impressions and vital doctrines of those, whose theology he studied.
Accordingly it is not surprising that the Liber, and indirectly the
Speculum, should mirror the fundamental moral truths of Gregory,
Augustine,2 Prosper, Isidore, Bede, and that with Hraban he should
find, “ Prudence,3 4 justice, bravery, temperance,” the root and found-
ation of all virtue. It is not strange, that the contemplations of
Alenin should be flavoured largely with the Christian ethics of
Cassian, and that the fidelity of Alcuin to his original should be
reproduced in the English poem. In this connection compare
passages of the Speculum, verses 785 If., with Cassian over Tristitia :
Tristitice genera sunt duo, unum guocl vel iracundia desinente vel de
illato clamno ac desiderio preepedito cassatogue generatur; aliud,
quod de irrationabili mentis anxietate seu desperatione descendit.
For additional discussion of this question see Max Forster, Ueber
d. Quellen von EElfrics Exeget. Hom. Catholicae, Anglia* vol. xvi.
(1892), p. 47.
In purpose and dedication, the address to Guido, nominally Guy
of Warwick through the Speculum, is to be traced in the work of
Jonas of Orleans : De Institutione Laicali, Book III. Here Matfred5
of Orleans receives instruction at his own request for guidance in
Christian life. In the classification of the eight fundamental sins,
Theodulph and Prosper3 are in agreement with Cassian.6
myclene erfeft for Jode and for worulde. To )>am com albinus se aefela lareow
and on his anwealde selpeodi? wunode on sancte Martines myustere and J^ser
mane^a ^elserde mid f>am heofonlican wisdome J>e him jod forjeaf.”
1 See Guizot, Civ. in France, Leet. XXI.
2 Dedication of Com. on John to Gisela preserves Alenin’s tribute to other
authors for help in “expounding holy words of the gospel,” and first of all to
Augustine.
3 quatuor principales: Prudentia Tristitia Fortitudo, Temperantia, Caput
XXXV. 1. 3 ; also Gregory (ed. Migne), Tom. VI. col. 20.
4 2Elfric’s familiarity with the works of Alcuinus is attested to through
zE I file’s translation of the Interrogationes Sigewulefi in Genesin ; see editions of
MacLean and Mitchell.
5 Dilecto in Christo Mathfredo Jonas in Domino perpetuam salutem, Migne,
Tom. CVI. col. 121.
6 Werner, Alcuin u. sein Jhit., p. 254.
the eminent teacher, is indebted largely to the theological fathers of
the day, for Alenin was rarely original.* 1 Alenin was a living exponent
of modern doctrines. His life marked “ self-reverence, self-know-
ledge, self-control.” Added to his sense of responsibility and of con-
secration he desired to be of service to humanity in promulgating the
impressions and vital doctrines of those, whose theology he studied.
Accordingly it is not surprising that the Liber, and indirectly the
Speculum, should mirror the fundamental moral truths of Gregory,
Augustine,2 Prosper, Isidore, Bede, and that with Hraban he should
find, “ Prudence,3 4 justice, bravery, temperance,” the root and found-
ation of all virtue. It is not strange, that the contemplations of
Alenin should be flavoured largely with the Christian ethics of
Cassian, and that the fidelity of Alcuin to his original should be
reproduced in the English poem. In this connection compare
passages of the Speculum, verses 785 If., with Cassian over Tristitia :
Tristitice genera sunt duo, unum guocl vel iracundia desinente vel de
illato clamno ac desiderio preepedito cassatogue generatur; aliud,
quod de irrationabili mentis anxietate seu desperatione descendit.
For additional discussion of this question see Max Forster, Ueber
d. Quellen von EElfrics Exeget. Hom. Catholicae, Anglia* vol. xvi.
(1892), p. 47.
In purpose and dedication, the address to Guido, nominally Guy
of Warwick through the Speculum, is to be traced in the work of
Jonas of Orleans : De Institutione Laicali, Book III. Here Matfred5
of Orleans receives instruction at his own request for guidance in
Christian life. In the classification of the eight fundamental sins,
Theodulph and Prosper3 are in agreement with Cassian.6
myclene erfeft for Jode and for worulde. To )>am com albinus se aefela lareow
and on his anwealde selpeodi? wunode on sancte Martines myustere and J^ser
mane^a ^elserde mid f>am heofonlican wisdome J>e him jod forjeaf.”
1 See Guizot, Civ. in France, Leet. XXI.
2 Dedication of Com. on John to Gisela preserves Alenin’s tribute to other
authors for help in “expounding holy words of the gospel,” and first of all to
Augustine.
3 quatuor principales: Prudentia Tristitia Fortitudo, Temperantia, Caput
XXXV. 1. 3 ; also Gregory (ed. Migne), Tom. VI. col. 20.
4 2Elfric’s familiarity with the works of Alcuinus is attested to through
zE I file’s translation of the Interrogationes Sigewulefi in Genesin ; see editions of
MacLean and Mitchell.
5 Dilecto in Christo Mathfredo Jonas in Domino perpetuam salutem, Migne,
Tom. CVI. col. 121.
6 Werner, Alcuin u. sein Jhit., p. 254.