The Origin of the Langobard People

The History of the Lombards by Paul the Deacon drew heavily on other works, especially about prior times. One of these was a 7th-century work called Origio Gentis Langobardorum ("The Origin of the Langobard People"). From this work Paul got the mythical origin of the Lombards and the origin of their Langobard name.

It starts with a group called the Winnilles on the island of Scandanan, a "great island" in the Arctic. They had two rulers, Ybor and Agio, whose mother, Gambara, wise a wise and respected woman.

The Winnilles were oppressed by the Vandals, who wanted tribute from the Winnilles:

Then the leaders of the Wandals, that is Ambri and Assi, moved with their army, and said to the Winniles; 'Either pay us tribute or prepare yourselves for battle and fight with us.' Then answered Ybor and Agio, with their mother Gambara: 'It is better for us to make ready the battle than to pay tributes to the Wandals.' [source]

With a battle looming, the Vandal leaders asked the god Odin (called Godan in the manuscript) for victory.  Godan (as mythical gods sometimes are known to do) did not promise a victory to one side, saying instead that he would give victory to whichever group he saw first when the sun rose the next day.

Gambara of the Winnilles had another idea: she and her sons prayed to Freya, Godan's wife, for aid. Freya gave them advice:

...at sunrise the Winniles should come, and that their women, with  their hair let down around their face in the likeness of a beard, should also come with their husbands.

Freya then "stacked the deck" for the Winnilles. The next morning while she and Godan were in bed:

Frea, the wife of Godan, turned around the bed where her husband was lying and put his face toward the east, and awakened him. And he, looking at them, saw the Winniles and their women having their hair let down around their face.

(See the illustration for the two looking down.) Startled at the view, Godan says:

"Who are these longbeards?" Then spoke Frea to Godan: "My lord, thou hast given them the name, now give them also the victory." And he gave them victory, so that they should defend themselves according to his counsel and obtain victory. From that time, the Winniles were called Langobards.

Paul the Deacon, a good Christian monk, did not approve of the pagan gods in this version of the origin, referring it to a "silly story" (ridiculam fabulam). Paul says the name Langobard simply comes from being known for their long beards.

So whence did they really come? Let's check out what we really know about the Lombards, their origin and presence in northern Italy. See you next time.

History of the Lombards

Paul the Deacon assembled information from some of the greatest scholars and historians and his own observations to create his Historia Langobardorum. Written between 787 and 796CE, he recounts the mythical origins of the Lombards.

In his recording, he offers us such gems as this, from chapter 4:

In the farthest boundaries of Germany toward the west-northwest, on the shore of the ocean itself, a cave is seen under a projecting rock, where for an unknown time seven men repose wrapped in a long sleep, not only their bodies, but also their clothes being so uninjured, that from this fact alone, that they last without decay through the course of so many years, they are held in veneration among those ignorant and barbarous peoples. These then, so far as regards their dress, are perceived to be Romans. When a certain man, stirred by cupidity, wanted to strip one of them, straightway his arms withered, as is said, and his punishment so frightened the others that no one dared touch them further.

Another time when the number seven was significant comes in chapter 15:

At this time a certain prostitute had brought forth seven little boys at a birth, and the mother, more cruel than all wild beasts, threw them into a fish-pond to be drowned. ... It happened therefore that when King Agelmund had stopped his horse and looked at the wretched infants, ..., one of them put his hand on the royal spear and clutched it. The king moved by pity and marveling greatly at the act, pronounced that he would be a great man. And straightway he ordered him to be lifted from the fish-pond and commanded him to be brought to a nurse to be nourished with every care, and because he took him from a fish-pond which in their language is called "lama" he gave him the name Lamissio.

Lamissio later proves the king's prophecy by defeating someone in single combat and therefore awarding the Lombards access to cross a disputed river. Lamissio later is named king when Agelmund is killed by Bulgarians.

His term "Langobards" is defined as "long-beards," and a name given to them by Odin himself. That anecdote is a little long, and coms from one of Paul's sources, the 7th-century Origio Gentis Langobardorum ("The Origin of the Langobard People"; see illustration for a 10th-century copy). I'll share it tomorrow.

Paul the Deacon's Writings

Paul the Deacon (c.720s – 13 April c.796-799) has many writings attributed to him (some probably erroneously, like a life of Gregory the Great, that was probably written much earlier than Paul). He was in the household of Adelperga, a daughter of King Desiderius of the Lombards.

Adalperga, upon reading a history by a 4th century Roman named Eutropius that covered the founding of Rome to Eutropius' lifetime, was not pleased that it covered only pagan Roman achievements and not any Christian topics. She asked Paul to amend it, so he added extracts from Scripture to a version just for her.

Another request for a history came from Angilram, the Bishop of Metz, to write a history of the diocese of Metz, giving Paul access to the diocesan records. Paul finished it by 784, noting that Angilram's own entry would be completed later (it wasn't). Paul also refers to Angilram in his Historia Langobardorum ("History of the Lombards"), calling him a "very gentle man and distinguished by holiness."

Paul also wrote a summary of De verborum significatione libri XX ('Twenty Books on the Meaning of Words") that he dedicated to Charlemagne. It was edited by a 2nd century Roman (Festus) of a work by a turn-of-the-millenium Roman grammarian (Verrius). Later...

Paul’s work, and through it that of Festus and of Verrius, became the subject of intense interest again during the Italian Renaissance after a copy of the work was discovered by Poggio Bracciolini and Bartolomeo da Montepulciano at the Abbey of St. Gall in 1416. [source]

Charlemagne also asked him to compile a collection of homilies, which Paul did and which was used in Frankish liturgy. One of Paul's homilies, In Assumptione, raises the possibility that the Blessed Virgin Mary was assumed bodily into Heaven. He also produced a commentary on the Rule of St. Benedict which still exists, although in a revised form.

His major work, the history he wrote of the Lombard people, was his most used, right up until the 15th century. Although possessing factual errors and questionable timelines, it is a view into the culture and myths over the course of a couple centuries. Some of the sources from which he drew are lost to us, making his work even more valuable as insight to an earlier time. There are 115 extant manuscripts, all with minor differences and many with large pieces missing.

Let's dig out some gems from this work tomorrow.

Paul the Deacon

Winfrid was born about 720 in the Duchy of Friuli, the northern part of the Italian Peninsula that was the kingdom of the Lombards. His parents, Warnefrid and Theodolinda, were well-to-do, and Winfrid grew up well-educated, knowing some Greek along with Latin.

Winfrid decided that rather than inherit from his father, he would join the clergy, taking the title Paulus Diaconus, Paul the Deacon. He was likely one of the secretaries to King Desiderius of the Lombards. When Desiderius married his daughter Adelperga to the Duke of Benevento, Adelperga requested that Paul continue the Breviarium Historiae Romanae ("Summary of Roman History") begun by a 4th century Roman, Eutropius.

He was with her at the court in Benevento prior to 774, probably fleeing when Charlemagne captured the territory. By 782 he was in the Benedictine monastery at Monte Cassino. While there he met Charlemagne, who was very interested in both the Church and education and took a liking to someone who wrote history. Their relationship was strong enough that, after a revolt against Charlemagne's rule in Friuli in which Paul's brother Arichis was imprisoned for taking part, Paul could write to Charlemagne on Arichis' behalf and get his brother freed.

Maybe he already had a reputation for writing history; maybe it was Adelperga's request that got him started on the pursuit. He would start (but not finish) a history of the Lombards (Historia Langobardorum) in six books. When much history about the Carolingian era is written from the point of view of the Franks, Paul's Historia is a valuable view from the other side, that of the Lombards. It also gives us a look into beliefs and culture. It begins with:

The region of the north, in proportion as it is removed from the heat of the sun and is chilled with snow and frost, is so much the more healthful to the bodies of men and fitted for the propagation of nations, just as, on the other hand, every southern region, the nearer it is to the heat of the sun, the more it abounds in diseases and is less fitted for the bringing up of the human race.

He drew on Bede, Gregory of Tours, Isidore of Seville, and other histories (some now lost to us) to compile his history.

Tomorrow we'll look at his later life and other writings, some at the request of Charlemagne.

Pepin's Rebellion

There was a rebellion against Charlemagne in 792 by a handful of Frankish nobles headed by Charlemagne's eldest son, Pepin the Hunchback.

An anonymous Saxon poet known only as Poeta Saxo, writing in Annales de gestis Caroli magni imperatoris libri quinque ("Annals of the Deeds of Emperor Charlemagne in Five Books"; see the illustration), summed up the plot:

[W]icked men conceived a great crime which almost blotted out forever the shining light of the Franks, for they busied themselves in many ways plotting to put the king to death. For this purpose a cruel conspiracy is said to have been formed among the Frankish nobles. Conspicuous among them, the king's oldest son madly offered himself as the author of this crime, being more ignoble in his own worthless character than in his birth.

The plot was planned while Charlemagne was away from court, but a Lombard named Fardulf learned of it and informed Charlemagne. The co-conspirators were found out and accused of breaking their oaths of fealty to their king. The court found them guilty of oath-breaking and attempted regicide, confiscated their estates, and condemned them to death.

Charlemagne, however, overrode the death sentence on many, including that on his son. Loath to put his eldest son to death, Pepin was (at his own request, according to Einhard and Notker the Stammerer) tonsured and sent to a religious life at the monastery of Prüm (long before Regino of Prüm wrote his Carolingian history).

(And speaking of the religious life, the whistleblower, Fardulf, was given the position of abbot at St. Denis.)

The Lorsch Annals (covering 703 - 803) point out that, the following year, Charlemagne was extremely generous to his loyal retainers. It is possible that Pepin's rebellion was a perfect turning point in his reign. It gave him an excuse to excise Pepin the Hunchback from any chance of royal succession, it brought disloyal retainers out in the open, it made clear that the court would execute rebels, and it prompted Charlemagne to lavishly reward loyalty to ensure no future rebellions.

Pepin died at Prüm somewhere around 810 or 811.

This era of the Franks produced many contemporary chronicles. Einhard, Notker, the Lorsch Annals—all have been mentioned before, as has Paul the Deacon. We actually have a picture of Paul, so let's talk about him tomorrow.

Pepin the Hunchback's Treatment

Charlemagne's first son was named Pepin. Shortly after his birth he developed a spinal deformity that has caused historians to refer to him as "Pepin the Hunchback."

His mother was the concubine Himiltrude, a "noble girl" according to Paulus Diaconus (Paul the Deacon). At one point Charlemagne dismissed Himiltrude from his court, but Pepin remained living there as a royal prince. She was dismissed because Charlemagne was marrying Desiderata, in order to establish an alliance with her father Desiderius, the King of the Lombards.

Pepin, despite his deformity, was important because he was Charlemagne's eldest son and obvious heir. "Pepin" was also the name of Charlemagne's father, and it was a Carolingian custom to re-use names of ancestors, not only to honor them but also to inspire the new generation to emulate them. (Charlemagne's brother and rival, Carloman, had already had a son named Pepin.)

There is no record of discord between Desiderate and her step-son, but then, the marriage lasted only about a year, after which Charlemagne immediately married Hildegarde, a marriage that lasted more than a decade and produced nine children.

Their first child together was named Charles, called "the Younger" for obvious reasons. Their second child was also a son, named Carloman, born in 777. In 781, Charlemagne took Hildegarde and her children to Rome. Carloman was four years old, but had never been baptized. Charlemagne held off because he wanted the pope to perform the baptism. The eldest son, Pepin, was left at home, still living in the palace as a prince.

When Pope Adrian I baptized Carloman, he was given the name Pepin. This younger Pepin was named "King of Italy." 

The elder Pepin's position now seemed precarious. Charlemagne had an heir named for his father who was the result of a legitimate marriage and who showed no physical deformity. The older Pepin still lived at court.

Years later, Pepin was part of a rebellion against his father. It is easy to assume this was simply because he was being passed over, but he couldn't rebel all by himself. If others supported a rebellion, was there a reason beyond trying to reclaim his right as the eldest? We'll talk about other reasons to rebel against Charlemagne tomorrow.

Pepin the Hunchback

Charlemagne's first known child was Pepin the Hunchback by his concubine Himiltrude. Born about 768, he was raised at his father's court. Charlemagne had strong feelings about his children, insisting that they all be raised well, educated, and given advantageous positions and marriages.

The chronicler Paul the Deacon refers to Pepin being born ante legale connubium ("before legal marriage"), but does he mean Charlemagne and Himiltrude were eventually married? Or that perhaps they had a Germanic form of marriage bond (called Friedelehe, "lover marriage") that was less formal than what we now think of as marriage? Pope Stephen III in a letter to Charlemagne refers to him being married at a time when Himiltrude was the only female in his orbit. Himiltrude disappears from records in 770 when Charlemagne marries Desiderata of the Lombards, and then Hildegarde a year later.

Whatever the case, questions of legitimacy were raised about Pepin. About 781, on a visit to Italy, Charlemagne has another son, Carloman, by his wife Hildegarde, baptized by the Pope and rechristened "Pepin of Italy." This seems to signal that he was "replacing" the older Pepin.

Perhaps anger about being replaced built in the older Pepin, and in 792 he and a group of Frankish nobles rebelled against Charlemagne. 792 saw a famine after a poor harvest, and Charlemagne had been making some legal changes to consolidate his authority and prevent abuse in local courts. He also created a new loyalty oath and insisted that it be taken by all nobles. The Royal Frankish Annals (mentioned here) also cite the cruel Queen Fastrada as a reason to make changes at the top.

Pepin and the nobles planned a coup while Charlemagne was away in Bavaria. A Lombard learned of the plot and informed the king. (The informant was named Abbot at St. Denis for his loyalty.) The plotters had their lands confiscated, and some were executed. Pepin's life was spared, but he was tonsured and forced into a monastery. The Lorsch Annals state in 793 that, post-rebellion, Charlemagne lavishly rewarded all those nobles who were still loyal to him.

Pepin's monastery was Prūm, far from court. When Charlemagne decreed that, upon his death, his kingdom would be divided into three for his three "remaining" sons, it was clear that the still-living Pepin was being completely ignored.

The Royal Frankish Annals list his death as 8 July 810.

The musical Pippin is a highly fictionalized account of his life.

Those three "remaining" sons who would each inherit one-third of the kingdom were Charles the Younger, Pepin of Italy, and Louis. I'll tell you about them next time, and whether they managed to be satisfied with only one-third of the father's realm.

Charlemagne's Wives & Concubines, Part 2

Continuing with Hildegard of Vinzgau, Charlemagne's official second wife (as opposed to a concubine like Himiltrude): with her he had nine children (including twins). As with many women at that time, what we know about her is only what is known related to her connection with her husband.

They were married 30 April 771, the same year that he repudiated Desiderata and sent her home, and months before his brother and co-ruler Carloman died. She came from Carloman's territory, and so Charlemagne may have married her for the political value of having an ally in the midst of his brother's (and rival's) land.

Because the Franks and the Church followed Roman law, a girl reached marriage age at 12; it is thought that Hildegard was likely 12 or 13 when they were wed. She went through eight pregnancies (they had twins) between 771 and 783. Charlemagne took her on campaign with him; their first daughter, Adelaide, was born at the Siege of Pavia. She also went with him and the family to Rome in 780-81, where their sons Louis (later "the Pious" and king) and Carloman (named after Charlemagne's brother but renamed "Pepin" at Rome) were baptized by Pope Adrian I. A 2019 biography of Charlemagne expresses the belief that Hildegarde was interested in astronomy and is referred to as the "Astronomer" in a chronicle about Charlemagne's campaign in Spain.

Hildegarde was devout: she was a friend of St. Leoba, and made many donations to the monasteries of St. Denis, St. Martin of Tours, and others. A Hildegarde Chapel at the Monastery of Kempten commemorates her, and they mention her as a founder. She managed to gain benefits for her siblings through her husband. She is the only wife of Charlemagne who was still married at the time of her death. She died on 30 April 783 and was buried on May Day in the Abbey of Saint-Arnould in Metz.

This series started yesterday on International Women's Day, but is far from a one-day sequence. More tomorrow.

Theophilus the Penitent

Let me tell you about Theophilus the Penitent, a Christian cleric who was the archdeacon of Adana in Cilicia (now Turkey). He was known for being generous to the poor, eloquent when preaching, sympathetic to others, and for his asceticism. When the bishop died, Theophilus was offered the position, and was very strongly urged by all to take it.

Out of humility, he refused the position, presumably with the standard Latin phrase nolo episcopari, "I do not wish to be made bishop." (It is traditional that the candidate say this at least twice when offered a bishopric before finally accepting; if he says it a third time, he really means to refuse the promotion.)

Unfortunately for him, some people decided to malign him, spreading rumors that turned the populace against him and so unnerved him that he started spending all his energy in combatting the four rumors being spread, and attempting to find the sources of the rumors. The current bishop, hearing the rumors against him, fired him from his archdeacon position.

Finally, Theophilus appealed to a necromancer for help, who led him to a crossroads in the dark of the night and conjured up Satan. Satan offered a deal: in exchange for his soul, all calumnies against him would disappear. Theophilus agreed, and signed a contract with his own blood. The next day, he was summoned to the bishop's presence; the bishop had discovered that the rumors were false, Theophilus was a good man after all, and the bishop re-instated him in his position.

But Theophilus had no peace of mind. He paced his room night after night, regretting the foul bargain he had made, and he prayed. He undertook a fast of 40 days, praying every night, all night, until the 40th day when the Virgin Mary appeared to him. She rebuked him for his poor decision, and he asked her to intercede for him. This she agreed to do, and the following night she appeared in his dream and told him that her son had forgiven him. When he woke up the next morning, the static contract was with him.

That day being Sunday, he went to church, threw himself at the feet of the bishop to make his confession, and showed the congregation the contract. They destroyed the contract, Theophilus went home feeling unburdened...and died three days later.

People love a comeback story, and sinners repenting. Theophilus became the subject of poems and plays as well as sermons. The earliest version of the story claims to come from Eutychianus, a disciple of Theophilus who was an eyewitness. (The only Eutychianus who makes it into Christian records is a 3rd-century pope.) Legend tells us that Theophilus died in 538CE. There is a Latin version of the story (the original is Greek) from Paulus Diaconus.

It is in the 11th century that art depicting his story first appears, in carvings, but it really takes off in the 13th century in stained glass windows and illuminations. Above is supposed to be Theophilus building a church in his capacity as archdeacon. The usual portrayal is in four panes: signing the contract, Theophilus repenting, the Virgin recovering the contract from the devil, the Virgin returning the contract to Theophilus. Other than the Theophilus story, all examples of Marian art in churches and cathedrals are Bible stories.

One of the better-known composers of Theophilus-based poetry was Hrotsvitha of Gandersheim, a name that is so familiar to me that I'm shocked to find that I have never mentioned her before in this forum. I aim to correct that defect tomorrow.

Medieval Re-Births

Far from being a complete intellectual vacuum in the years between the decline of Rome and the Renaissance, Europe experienced three distinct periods when the slow slog of culture enjoyed a short sprint forward. Two of them were connected specifically with royal patronage and the attempt on the part of a ruler to create something academically impressive and politically lasting. Scholars dispute the accuracy of calling them "renaissances" because their impact was not as lasting as the shifts in the 14th century that sparked an uninterrupted (so far) progression in all human endeavors. Erwin Panofsky, a 20th century German art historian, produced a slim tome in 1944 called Renaissance and Renascences in which he used the latter term to distinguish those other periods in history. Let's do that.

Charlemagne

The first Renascence took place during the reigns of Charlemagne (c.742-814) and his son, Louis the Pious (778-840). Charlemagne was not only King of the Franks. He managed to unite much of western and central Europe, and once he conquered Italy, he was in a position to be named Holy Roman Emperor.

Empires require a great deal of bureaucracy, however, and the dearth of literate men to serve as court scribes and secretaries was problematic. Literacy was also a problem because many parish priests could not read the Bible. In fact, the lack of widespread formal training in Latin meant that its common use—what now is referred to as vulgar Latin—was developing into regional dialects. Some of these dialects would evolve into what we call the Romance languages.

Sample of Carolingian Minuscule

With the chance to re-create the glory that was the Roman Empire, Charlemagne gathered scholars to promote the proper use of Latin. While establishing schools to accomplish this and—and along the way developing a new script called "Carolingian minuscule" that was more legible than what came before—he promoted learning, art, law, architecture, and Christianity. In order to do this, he brought together many top scholars of the day, such as:

• Peter of Pisa, who taught Charlemagne Latin
• Paulinus of Aquileia
• Paulus Diaconus
• Alcuin of York
• Joseph Scottus

These men and others helped to create a "bright spot" in a time so often called "dark." There were still dark times to come in western Europe, but thanks to the Carolingian Renascence, Western Civilization survived—in the words of Sir Kenneth Clark in his epic Civilization: "by the skin of its teeth."

Julie Andrews & St. John

Paul the Deacon

Paulus Diaconus (c.720-c.799) wrote the hymn of St. John, and it goes like this:

Ut queant laxis resonāre fibris
Mi ra gestorum famuli tuorum,
Sol ve polluti labii reatum,
Sancte Iohannes.
So that your servants may,
with loosened voices,
resound the wonders of your deeds,
clean the guilt from our stained lips, O Saint John!

What does this have to do with Julie Andrews? Nothing, until the 11th century, when Guido of Arezzo (c.992-1050) proposed an ascending diatonic scale for music.* He realized that the hymn was a perfect mnemonic for the scale, and so he described the scale using the syllables on which the ascending tones fell: ut, re, mi, fa, sol, la. Around 1600, in Italy, a musicologist named Giovanni Battista Doni refined the scale by changing "ut" to "do" because he preferred the open vowel sound it created, and added a seventh note which he called "si" because of the SI initials from "Sancte Iohannes." So we had do re mi fa sol la si.

It was a long time later that a Norwich, England music teacher named Sarah Glover (1785-1867) developed a method she called Sol-fa for teaching a capella singing, and changed si to ti so that each syllable would start with a different consonant sound.

Glover published her ideas, and they were further refined (and sometimes independently developed) by people like John Curwen, Pierre Galin, Aimé Paris, Emile Chevé. I cannot draw a direct line from any of these to Rodgers and Hammerstein, but by the time R&H came along, "singing the scales" was a commonplace way of teaching the rudiments of music to children. When R&H needed a number for a scene in the 1959 musical "The Sound of Music" when Maria teaches the children to sing—after discovering they knew nothing of singing because their father had forbidden it—what was more natural than using the sung scales that had been developed over the past thousand years? Hammerstein turned each note to a homonym to flesh out the lyrics, and the rest is theatrical/cinematic history.

Hammerstein should be grateful that he didn't have to write a lyric for "ut."

*"Ascending" is important here: previously, the scale was described as a series of descending notes.