The Wind of Life: Vita

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He was temperate in eating and drinking, but especially so in drinking; for he had a fierce hatred of drunkenness in any man, and especially in himself or in his friends. He could not abstain so easily from food, and used often to complain that fasting was injurious to his health. He rarely gave large banquets, and only on the high festivals, but then he invited a large number of guests. His daily meal was served in four courses only, exclusive of the roast, which the hunters used to bring in on spits, and which he ate with more pleasure than any other food. During the meal there was either singing or a reader for him to listen to.

Histories and the great deeds of men of old were read to him. He took delight also in the books of Saint Augustine, and especially in those which are entitled the City of God. He was so temperate in the use of wine and drink of any kind that he rarely drank oftener than thrice during dinner. In summer, after his midday meal, he took some fruit and a single draught, and then, taking off his clothes and boots, just as he was accustomed to do at night, he would rest for two or three hours.

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At night he slept so lightly that he would wake, and even rise, four or five times during the night. When he was putting on his boots and clothes he not only admitted his friends, but if the Count of the Palace told him there was any dispute which could not be settled without his decision he would have the litigants at once brought in, and hear the case, and pronounce on it just as if he were sitting on the tribunal. He would, moreover, at the same time transact any business that had to be done that day or give any orders to his servants. In speech he was fluent and ready, and could express with the greatest clearness whatever he wished.

He was not merely content with his native tongue but took the trouble to learn foreign languages. He learnt Latin so well that he could speak it as well as his native tongue; but he could understand Greek better than he could speak it. He paid the greatest attention to the liberal arts, and showed the greatest respect and bestowed high honours upon those who taught them.

For his lessons in grammar he listened to the instruction of Deacon Peter of Pisa, an old man; but for all other subjects Albinus, called Alcuin, [46] also a deacon, was his teacher—a man from Britain, of the Saxon race, and the most learned man of his time. Charles spent much time and labour in learning rhetoric and dialectic, and especially astronomy, from Alcuin. He learnt, too, the art of reckoning, and with close application scrutinised most carefully the course of the stars.

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He tried also to learn to write, and for this purpose used to carry with him and keep under the pillow of his couch tablets and writing-sheets that he might in his spare moments accustom himself to the formation of letters. But he made little advance in this strange task, which was begun too late in life. He paid the most devout and pious regard to the Christian religion, in which he had been brought up from infancy.

And, therefore, he built the great and most beautiful church at Aix, and decorated it with gold and silver and candelabras and with wicket-gates and doors of solid brass. And, since he could not procure marble columns elsewhere for the building of it, he had them brought from Rome and Ravenna. As long as his health permitted it he used diligently to attend the church both in the morning and evening, and during the night, and at the time of the Sacrifice. He took the greatest care to have all the services of the church performed with the utmost dignity, and constantly warned the keepers of the building not to allow anything improper or dirty either to be brought into or to remain in the building.

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He provided so great a quantity of gold and silver vessels, and so large a supply of priestly vestments, that at the religious services not even the doorkeepers, who form the lowest ecclesiastical order, had to officiate in their ordinary dress. He carefully reformed the manner of reading and singing; for he was thoroughly instructed in both, though he never read publicly himself, nor sang except in a low voice, and with the rest of the congregation.

He was most devout in relieving the poor and in those free gifts which the Greeks call alms. For he gave it his attention not only in his own country and in his own kingdom, but he also used to send money across the sea to Syria, to Egypt, to Africa—to Jerusalem, Alexandria, and Carthage—in compassion for the poverty of any Christians whose miserable condition in those countries came to his ears. It was for this reason chiefly that he cultivated the friendship of kings beyond the sea, hoping thereby to win for the Christians living beneath their sway some succour and relief.

Beyond all other sacred and venerable places he loved the church of the holy Apostle Peter at Rome, and he poured into its treasury great wealth in silver and gold and precious stones. He sent innumerable gifts to the Pope; and during the whole course of his reign he strove with all his might and, indeed, no object was nearer to his heart than this to restore to the city of Rome her ancient authority, and not merely to defend the church of Saint Peter but to decorate and enrich it out of his resources above all other churches.

But although he valued Rome so much, still, during all the forty-seven years that he reigned, he only went there four times to pay his vows and offer up his prayers. But such were not the only objects of his last visit; for the Romans had grievously outraged Pope Leo, had torn out his eyes and cut off his tongue, and thus forced him to throw himself upon the protection of the King. He therefore came to Rome to restore the condition of the church, which was terribly disturbed, and spent the whole of the winter there. It was then that he received the title of Emperor and Augustus, [48] which he so disliked at first that he affirmed that he would not have entered the church on that day—though it was the chief festival of the church—if he could have foreseen the design of the Pope.

But when he had taken the title he bore very quietly the hostility that it caused and the indignation of the Roman emperors. When he had taken the imperial title he noticed many defects in the legal systems of his people; for the Franks have two legal systems, [50] differing in many points very widely from one another, and he, therefore, determined to add what was lacking, to reconcile the differences, and to amend anything that was wrong or wrongly expressed.

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  4. abgeschaltet: Roman (German Edition).
  5. He completed nothing of all his designs beyond adding a few capitularies, and those unfinished. But he gave orders that the laws and rules of all nations comprised within his dominions which were not already written out should be collected and committed to writing. He also wrote out the barbarous and ancient songs, in which the acts of the kings and their wars were sung, and committed them to memory. He also began a grammar of his native language. He gave the months names in his own tongue, for before his time they were called by the Franks partly by Latin and partly by barbarous names.

    He also gave names to the twelve winds, whereas before not more than four, and perhaps not so many, had names of their own. At the very end of his life, when already he was feeling the pressure of old age and sickness, he summoned his own son Lewis, King of Aquitania, the only surviving son of Hildigard, and then solemnly called together the Frankish nobles of his whole kingdom; and then, with the consent of all, made Lewis partner in the whole kingdom and heir to the imperial title.

    This decision of his was received by all present with the greatest favour, for it seemed to them a divine inspiration for the welfare of the realm. It added to his dignity at home and increased the terror of his name abroad. He then sent his son back to Aquitania, and himself, though broken with old age, proceeded to hunt, as his custom was, not far from the palace of Aix, and after spending the rest of the autumn in this pursuit he came back to Aix about the beginning of November.

    Whilst he was spending the winter there he was attacked by a sharp fever, and took to his bed. Then, following his usual habit, he determined to abstain from food, thinking that by such self-discipline he would be able either to cure or alleviate the disease. But the fever was complicated by a pain in the side which the Greeks call pleurisy; and, as Charles still persisted in fasting, and only very rarely drank something to sustain his strength, seven days after he had taken to his bed he received holy communion, and died, in the seventy-second year of his life and in the forty-seventh year of his reign, on the fifth day before the Kalends of February, at the third hour of the day.

    His body was washed and treated with the usual ceremonies, and then, amidst the greatest grief of the whole people, taken to the church and buried. At first there was some doubt as to where he should rest, since he had given no instructions during his lifetime. But at length all were agreed that he could be buried nowhere more honourably than in the great church which he had built at his own expense in the same town, for the love of our Lord God Jesus Christ and the honour of His holy and ever-virgin Mother. There he was buried on the same day on which he died.

    The inscription ran as follows:—. He departed this life, more than seventy years of age, in the eight hundred and fourteenth year of our Lord, in the seventh indiction, on the fifth day before the Kalends of February. There were many prodigies to show that his end drew near, and he as well as others understood the meaning of their warnings. During all the three last years of his life there were constant eclipses of sun and moon, and a black-coloured spot appeared in the sun for the space of seven days.

    The gallery which he had built, of great size and strength, between the palace and the church, suddenly, on Ascension Day, fell in ruins down even to the foundations. Also, the wooden bridge over the Rhine near Mainz, which he had built with wonderful skill, and the labour of ten years, so that it seemed as though it would last for ever, was accidentally set on fire, and in three hours burnt so far that not a plank remained except those that were covered by the water.

    Further, when he was making his last expedition in Saxony against Godofrid, King of the Danes, as he was moving out of camp and beginning his march before sunrise, he suddenly saw a meteor rush across the heavens with a great blaze and pass from right to left through the clear sky. Whilst all were wondering what this sign meant, suddenly the horse that he was riding fell head foremost, and threw him so violently to the ground that the girdle of his cloak was broken, and his sword belt slipped from it.

    When his attendants ran up to help him they found him disarmed and disrobed. His javelin, too, which he was holding in his hand at the time of his fall, fell twenty paces and more away from him. Moreover, the palace at Aix was frequently shaken, and in houses where he lived there was a constant creaking in the fretted ceilings. In the same church an inscription was written on the edge of the circular space which ran round the inside of the church between the upper and lower arches, saying by whom the sacred edifice had been built.

    But he either refused to notice or despised all these omens as though they had no connection at all with anything that concerned him. He had determined to draw out wills in order to make his daughters and the sons whom his concubines had borne to him heirs to some part of his property; but he took up this design too late, and could not carry it out. But some three years before he died he divided his treasures, his money and his robes, and all his other moveable property, in presence of his friends and ministers, and appealed to them to ratify and maintain by their support this division after his death.

    He also stated in a document how he wished to have the property which he had divided disposed of. The text and purport of the document ran as follows:—. This is the description and division which was made by the most glorious and pious lord Charles, the august Emperor, in the eight hundred and eleventh year from the incarnation of our Lord Jesus Christ; in the forty-third year of his reign in Frankland; in the thirty-sixth year of his reign in Italy; in the eleventh year of his Empire and in the fourth indiction: which division he made for wise and religious reasons of his treasures and of the money which on that day was found in the treasury.

    Wherein his great aim was: in the first place to ensure that the distribution of alms, which Christians religiously make from their possessions, should be duly and properly made on his account from his wealth; and also that his heirs may clearly know without any possibility of doubt what ought to belong to them, and may therefore without contest or dissension divide his goods among themselves in their proper proportion. Therefore with this intention and object he first divided into three parts all his property and moveable goods; which, whether consisting of gold, silver, jewels, or royal apparel, could be found on the afore-mentioned day in his treasury.

    Then, by a further distribution, he divided two of those three parts into twenty-one parts, and kept the third part undivided. The distribution of the two parts into twenty-one is to be carried out in the following way. As there are known to be twenty-one metropolitan cities in his realm, one of those twenty-one parts is to be handed over to each metropolitan city by his heirs and friends for the purpose of almsgiving.

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    The Archbishop who at the time of his death is ruling the metropolitan sees shall receive that part for his church and divide it among his suffragans; one-third going to his own church and two-thirds being divided among his suffragans. Each of these divisions—which, as already mentioned, are made out of the first two-thirds, and are twenty-one in number, according to the number of the metropolitan sees—is separated from the rest and put away by itself in a repository of its own with the title of the city attached to which it is to be given.

    The following disposition shall be made of the one part hitherto left undivided. When the first two parts have been distributed into the before-mentioned divisions, and have been put away under seal, this third part shall be employed for daily uses, as not being alienated by any bond or promise of the owner; and it shall be so used as long as he himself remains in the flesh or judges its employment to be necessary to him.

    But after his death or his voluntary retirement from the affairs of the world that part shall be divided into four subdivisions.

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    Of these subdivisions one shall be added to the before-mentioned twenty-one parts; the second shall be taken by his sons and daughters, and by the sons and daughters of his sons, and shall be divided among them in just and reasonable proportion; the third shall be devoted to the use of the poor in the manner usual among Christians; the fourth part shall similarly be divided for alms and go to the support of the servants, both men and women, who attend to the needs of the palaces.

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    The Wind of Life: Vita The Wind of Life: Vita
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