(3) Scripture Allegories^1232 a conveniently arranged dictionary, in alphabetical order of
terms which were defined allegorically. Thus, "Annus is the time of grace, as in Isaiah [lxi. 2], ’the
acceptable year of the Lord.’ Also, the multitude of the redeemed, as in Job iii. 6, ’let it not be
joined unto the days of the year’ among the elect who are saved. Also the eternity of Christ, as in
Psalm cii. 24, ’thy years are throughout all generations,’ because the eternity of God lasts forever.
It also signifies our life, as in Psalm xc. 9, ’our years are thought upon as if a cobweb’ (Vulg.) i.e.,
our life rushes along in emptiness and corruption."^1233
(4) The life of Mary Magdalene and her sister Martha.^1234 It includes the related sections
of our Lord’s life and the legendary history of the sisters, and is in its way an interesting work. But
he confounds Mary the sister of Lazarus with Mary of Magdala, and the latter again with the woman
that was a sinner. Hence after declaring that Mary was a miracle of beauty he is obliged to touch
upon her unchastity prior to her meeting with Christ.
II. Educational. (1) The Institutes of the clergy.^1235 This important work was written in 819
in answer to numerous requests. It is in three books, prefaced by a poetical epigram. The prose
preface gives an outline of the work, and states its sources. The work is very largely directly compiled
from Augustin’s De doctrina Christiana, Cassiodorus’ Institutiones, and Gregory’s Cura pastoralis.
The first book of Raban’s Institutes relates to ecclesiastical orders, clerical vestments, the
sacraments,^1236 and the office of the mass. The second book relates to the canonical hours, the
litany, fasting, alms, penance, the feasts, prayers for the dead, singing of psalms and hymns, reading
of the Scriptures, the creed and gives a list of the heresies. The third book treats of the education
requisite to make an efficient servant of the church. It is noteworthy that he lays primary stress
upon a knowledge of the Scriptures,^1237 and gives directions for their study and explanation. He
then passes on to discuss the components of education as then conducted, i.e. the seven liberal arts,
and closes with directions how to speak and teach with the best results. He properly remarks that
the preacher should have regard to the age, sex, and failings of his audience. He is to come forth
as God’s spokesman, and if he is truly a man of God he will be upheld by divine power. This is the
proper spirit. Man is nothing. God is everything. "Let him who glorieth glory in Him in whose hand
both we and our sermons are."^1238
(2) On Computation.^1239 It was written in 820, and is in the form of a dialogue between a
master and his disciple. Much of it was copied verbatim from Bede’s De temporum ratione, Isidore’s
Etymologies, and Boëthius’ Arithmetic. But the resulting work marked an advance in instruction
in the important matter of computing numbers, times and seasons.
(^1232) Allegoriae in universam Sacram Scripturam. Ibid. col. 849-1088.
(^1233) Ibid. col. 858.
(^1234) De vita beatae Mariae Magdalenae et sororis ejus sanctae Marthae, ibid. col. 1431—1508.
(^1235) De clericorum institutione, CVII. col. 293-420.
(^1236) He defends the use of unleavened bread in the Eucharist by an appeal to Jewish Passover usage, the Eucharist being
the Christian Passover, and the use of wine mingled with water for the reason that out of the Saviour’s pierced side there flowed
both water and blood. The water signifies the people, the wine the blood of Christ. Therefore their union in the cup signifies
the union of the people with Christ, ibid. Lib. 1. Cap. XXX[. (col. 319, 320.)
(^1237) Ibid. Lib. III. Cap. If. (col. 379.)
(^1238) Ibid. Lib. III. Cap. XXXIX. col. 420
(^1239) Liber de computo, CVII. col. 669-728.