friends. Aubert, a monk of noble birth, offered to be his companion, and Harold accordingly set out with them, but neither he nor his attendants, who were rude and barbarous in their manners, were at all solicitous for the accommodation of the missionaries, who therefore suffered much in the beginning of their journey. When the company arrived at Cologne, Hadebald, the archbishop, commiserating the two strangers, gave them a bark, in which they might convey their effects; but, when they came to the frontiers of Denmark, Harold, finding access to his dominions impossible, because of the power of those who had usurped the sovereignty, remained in Friesland, where Anscarius and Aubert laboured with zeal and success, both among Christians and Pagans, for about two years, when Aubert died. In the year 829, many Swedes having expressed a desire to be instructed in Christianity, Anscarius received a commission from the emperor Lewis to visit Sweden. Another monk of Corbie, Vitmar, was assigned as his companion, and a pastor was left to attend on king Harold, in the room of Anscarius. In the passage, they fell in with pirates, who took the ship, and all its effects. On this occasion, Anscarius lost the emperor's presents, and forty volumes, which he had collected for the use of the ministry. But his mind was determined, and he and his partner having reached land, they walked on foot a long way; now and then crossing some arms of the sea in boats. At length they arrived at Birca, from the ruins of which Stockholm took its rise, though built at some distance from it. The king of Sweden received them favourably, and his council unanimously agreed that they should remain in the country, and preach the gospel, which they did with very considerable success.

After six months, the two missionaries returned with letters written by the king's hand, into France, and informed Lewis of their success. The consequence was, that Anscarius was appointed first archbishop of Hamburgh; and this city, being in the neighbourhood of Denmark, was henceforth considered as the metropolis of all the countries north of the Elbe which should embrace Christianity. The mission into Denmark was at the same time attended to; and Gausbert, a relation of Ebbo, archbishop of Rheims, who, as well as Anscarius, was concerned in these missions, was sent to reside as a bishop in Sweden; where the number of Christians increased. Anscarius

now, by order of the emperor Lewis, went to Rome, that he might receive confirmation in the new archbishopric of Hamburgh. On his return, he applied himself to the business of conversion, and was succeeding in his efforts, when, in the year 845, Hamburgh was taken and pillaged by the Normans, and he escaped with difficulty, and lost all his effects. About the same time, Gausbert, whom he had sent into Sweden, was banished through a popular insurrection, a circumstance which retarded the progress of religion for some years in that country.

Anscarius, however, although reduced to poverty, and deserted by many of his followers, persisted with uncommon patience in the exercise of his mission in the north of Europe, till the bishopric of Bremen was conferred upon him, and Hamburgh and Bremen were from that time considered as united in one diocese. But it was not without much pains taken to overcome his scruples, that he was induced to accept of this provision for his wants. Having still his eye on Denmark, which had been his first object, and having now gained the friendship of Eric, the king, he was enabled to plant Christianity with some success at Sleswick, a port then called Hadeby, and much frequented by merchants. Many persons who had been baptized at Hamburgh resided there, and a number of Pagans were induced to countenance Christianity in some degree. At length, through the friendship of Eric, he was enabled to visit Sweden once more, where he established the gospel at Birca, from whence it spread to other parts of the kingdom. After his return to Denmark, he died Feb. 3, in the year 864. Without being exempt from the superstitions of his age, Anscarius was one of the most pious, resolute, indefatigable, and disinterested propagators of Christianity in early times. The centuriators only bear hard on his character, but Mosheim more candidly allows that his labours deserve the highest commendation. His ablest defender, however, is the author of the work from which this account is abridged.

Anscarius wrote many books, but none are extant, except some letters, and "Liber de vita et miraculis S. Wilohadi," printed with the life of Anscarius, Cologne, 1642, 8vo, and often since. Anscarius's life is also in the "Scriptores rerum Danicarum,". No. 30, of Langebek.1

'Milner's Church History, vol. III. p. 258, principally from Fleury, Alban Butler, and the Cent. Mag. Hist. Cimbriæ Literariæ Molleri.-Moreri.

66

ANSEGISUS, abbot of Lobies, an old Benedictine monastery upon the Sambre, in the diocese of Cambray, lived in the ninth century. Pithæus, Antonius, Augustinus, Valerius, Andreas, and others, being too implicit in following Trithemius, have made this Ansegisus and another of that name, archbishop of Sens, the same persons. Our Ansegisus of Lobies was in great esteem with the bishops and princes of his time, and his learning and conduct deserved it. In the year 827, he made a collection of the capitularies of Charlemagne, and Lewis his son, entitled Capitula seu Edita Caroli Magni & Ludovici pii Imperatorum." We have several editions of this work; one printed in 1588, by Pithæus, with additions, and notes of his own upon it: it was afterwards printed at Mentz in 1602, and by Sirmundus at Paris in 1640, to which he added a collection of the capitularies of Charles the Bald. Lastly, in 1676, Baluzius furnished a new edition of all these ancient capitularies, with remarks upon them, two volumes in folio. But Baluzius's impression differs considerably from those before him; for, besides a great many different readings, there are the 39th, 52d, 67th, 68th, 74th, and 79th chapters of the first book wanting: there are likewise added, the 89th and 90th chapters of the third book; and also the 76th and 77th chapters of the fourth book, which yet, as Le Cointe observes, are the same with the 29th and 24th chapters. There are three appendixes annexed to the four books in the Capitularies, the first of which, in the old editions, consists of 33 chapters, but in the Baluzian there are 35. The second, in the old editions, has 36 chapters, but the Baluzian impression reaches to 38. The third appendix contains 10 chapters; with these appendixes, several constitutions of the emperors Lotharius and Charles the Bald are mixed. He died in the year 834.1

ANSELM, archbishop of Canterbury in the reigns of William Rufus and Henry I was an Italian by birth, and born in 1033 at Aost, or Augusta, a town at the foot of the Alps, belonging to the duke of Savoy. He was descended of a considerable family: his father's name was Gundulphus, and his mother's Hemeberga. From early life his religious cast of mind was so prevalent, that, at the age of fifteen, he offered himself to a monastery, but was refused,

1 Moreri.-Cave, vol. II.-Saxii Onomasticon.

lest his father should have been displeased. After, however, he had gone through a course of study, and travelled for some time in France and Burgundy, he took the monastic habit in the abbey of Bec in Normandy, of which Lanfranc, afterwards archbishop of Canterbury, was then prior. This was in 1060, when he was twenty-seven years old. Three years after, when Lanfranc was made abbot of Caen, Anselm succeeded him in the priory of Bec, and on the death of the abbot, was raised to that office. About the year 1092, Anselm came over into England, by the invitation of Hugh, earl of Chester, who requested his assistance in his sickness. Soon after his arrival, William Rufus, falling sick at Gloucester, was much pressed to fill up the see of Canterbury. The king, it seems, at that time, was much influenced by one Ranulph, a clergyman, who, though a Norman and of mean extraction, had a great share in the king's favour, and at last rose to the post of prime minister. This man, having gained the king's ear by flattering his vices, misled him in the administration, and put him upon several arbitrary and oppressive expedients. Among others, one was, to seize the revenues of a church, upon the death of a bishop or abbot; allowing the dean and chapter, or convent, but a slender pension for maintenance. But the king now falling sick, began to be touched with remorse of conscience, and among other oppressions, was particularly afflicted for the injury he had done the church and kingdom in keeping the see of Canterbury, and some others, vacant. The bishops and other great men therefore took this opportunity to entreat the king to fill up the vacant sees; and Anselm, who then lived in the neighbourhood of Gloucester, being sent for to court, to assist the king in his illness, was considered by the king as a proper person, and accordingly nominated to the see of Canterbury, which had been four years vacant, and was formerly filled by his old friend and preceptor Lanfranc. Anselm was with much difficulty prevailed upon to accept this dignity, and evidently foresaw the difficulties of executing his duties conscientiously under such a sovereign as William Rufus. Before his consecration, however, he gained a promise from the king for the restitution of all the lands which were in the possession of that see in Lanfranc's time. And thus having secured the temporalities of the archbishopric, and done homage to the king, he was consecrated with great solemnity on the 4th of December, 1093.

Soon after his consecration, the king intending to wrest the duchy of Normandy from his brother Robert, and endeavouring to raise what money he could for that purpose, Anselm made him an offer of five hundred pounds; which the king thinking too little, refused to accept, and the archbishop thereby fell under the king's displeasure. About that time, he had a dispute with the bishop of London, touching the right of consecrating churches in a foreign diocese. The next year, the king being ready to embark for Normandy, Anselm waited upon him, and desired his leave to convene a national synod, in which the disorders of the church and state, and the general dissolution of manners, might be remedied: but the king refused his request, and even treated him so roughly, that the archbishop and his retinue withdrew from the court, the licentious manners of which, Anselm, who was a man of inflexible piety, had censured with great freedom. Another cause of discontent between him and the archbishop, was Anselm's desiring leave to go to Rome, to receive the pall from pope Urban II. whom the king of England did not acknowledge as pope, being more inclined to favour the party of his competitor Guibert. To put an end to this misunderstanding, a council, or convention, was held at Rockingham castle, March 11, 1095. In this assembly, Anselm, opening his cause, told them with what reluctancy he had accepted the archbishopric; that he had made an express reserve of his obedience to pope Urban; and that he was now brought under difficulties upon that score. He therefore desired their advice how to act in such a manner, as neither to fail in his allegiance to the king, nor in his duty to the holy see. The bishops were of opinion, that he ought to resign himself wholly to the king's pleasure. They told him, there was a general complaint against him, for intrenching upon the king's prerogative; and that it would be prudence in him to wave his regard for Urban; that bishop (for they would not call him pope) being in no condition to do him either good or harm. To this Anselm returned, that he was engaged to be no farther the king's subject than the laws of Christianity would give him leave; that as he was willing "to render unto Cæsar the things that were Cæsar's," so he must likewise take in the other part of the precept, and "give unto God that which was God's." Upon this William, bishop of Durham, a court prelate, who had inflamed